Prov. 29:25.

Prov. 29:25.

NO ABSOLUTE PERFECTION HERE BELOW

             Prov. 20:9.

Who can say, I have made my heart clean, I am pure from my sin?

THE great characteristic of the Proverbs is wisdom; as that of the Psalms is piety. They were the result of much thought and observation: and the instructions contained in them were such as a father might be supposed to give to his children. Occasionally, however, according as his mind had been occupied, the tenour of his observations was varied; and they assumed, what may be rather called, a vein of piety. We suppose, that, when he penned the passage before us, he had been led into some unexpected discovery of the corruptions of his own heart; and from thence had been drawn to contemplate in a more extended view the general depravity of human nature, not merely as evinced by the ungodly, but as manifested by the remains of sin in the most eminent saints. However this may be, his observation is deep, and of singular importance. It is a challenge to the whole world, to find, if they can, a perfect man. Let us consider,

  I.      The truth that is here intimated—

There have been, and yet are, persons in the Church of Christ who boast of sinless perfection. But they are awfully deluded. In order to maintain their favourite system, they reduce exceedingly the requirements of God’s law; they deny many things to be sin, which most assuredly are sin; and, after all, they shut their eyes against many things which they know to be sinful in their own hearts and lives, but which they will not acknowledge to be sinful, lest they should overturn the system which they are anxious to defend. But it is a certain truth, that no man is sinless in this world. And this appears,

  1.      From express declarations of Holy Writ—

[Both the Old Testament and the New concur to establish this truth. Solomon, at his dedication of the temple, expressly asserted, that “there was no man that lived and sinned not:” and more strongly does he elsewhere affirm, that “there is not a just man upon earth, that doeth good, and sinneth notb.” To this agree also the testimonies of the inspired Apostles: St. John says, that “if we say we have no sin, we deceive ourselves, and the truth is not in us;” and St. James says, that “in many things we offend alld.” The whole Scripture uniformly attests this awful truth.]

  2.      From such instances as are undeniable—

[Among the most distinguished of God’s people, were Abraham, and Moses, and Hezekiah, and Paul: yet all of these, even when they had arrived at the summit of human excellence, fell into sin. Abraham, purely through fear, twice denied his own wife, and thereby subjected her and others to temptations, which might have issued in the everlasting destruction of their souls. Moses, the meekest man upon the face of the earth, gave way to wrath, whereby he provoked God to exclude him from the earthly Canaan. Hezekiah, than whom no man upon the whole ever more honoured God, yet yielded to pride and creature-confidence, when he shewed all his treasures to the ambassadors of the king of Babylon. And Paul, after he had preached for twenty years, and attained an eminence in the divine life, not inferior to that of any of the children of men, was so carried away by his own spirit under a sudden trial and temptation, that he reviled God’s High Priest, which he himself acknowledged to be a violation of an express command. Who then, after viewing these, will “say, that he is pure from sin?”]

  3.      From the confessions of God’s most eminent saints—

[Job, previous to his trials, was pronounced by God “a perfect man;” yet, after his trials, confessed, “Behold, I am vile!” Paul occupies a whole chapter in his epistle to the Romans in describing the internal conflicts of his mind; sin and grace mutually striving to overpower each other, and disabling him from fully vanquishing the one, or carrying into effect the dictates of the other. “In his flesh,” he says, “dwelt no good thing:” but there was, notwithstanding all the attainments of his renewed mind, “a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members.” Will any other then of the children of men say, “I am pure from all sin?” From the dominion of sin every saint may affirm that he is freed; yea, and from the wilful and allowed indulgence of any. David justly appeals to God respecting his perfect freedom from sin, as to any intention and purpose to commit it; as Job also does respecting the extinction of its reigning power: “Thou knowest, that I am not wicked.” But, if any man should go farther, and say, that sin was not still living within him, and operating occasionally to the polluting of his soul, he must stand self-convicted, and self-condemned; just as Job has said, “If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.”]

Such being the state of our fallen nature, it becomes us to consider,

  II.      The improvement we should make of it—

This truth should never be lost sight of for one moment: it should regulate every feeling of the heart: it should never cease to call forth and to augment,

  1.      Our humiliation—

[We are sinful creatures at the best; and are in the situation of wretched captives, who, having a dead body fastened to them, were compelled to drag it about, till they themselves were destroyed by its pestilential vapours — — — This, it must be acknowledged, is a most humiliating truth, and not unfitly expressed in the general Confession of our Liturgy, “There is no health in us.” Hence, when we are taught to “lothe ourselves for our iniquities and our abominations,” we must remember that it is not for the actions only that are long since past, but for the taint also which they have left behind them, that this self-abasement is necessary. So Job thought, and so Isaiahk, and so Paul: and, if we know ourselves aright, we shall find no terms more suited to express our real state, than those in which the prophet Isaiah described the Jews of his day; “The whole head is sick, and the whole heart faint: from the sole of the foot even to the head, there is no soundness in us, but wounds, and bruises, and putrifying sores.”]

  2.      Our watchfulness—

[A magazine wherein there was a large store of combustible matter that might produce extensive injury by an explosion, would be guarded with all possible care: and can any care be too great, when we consider how many thousand things there are on every side ready to kindle a destructive flame in our hearts, and how incessantly our great adversary is striving to make use of them for our destruction? We know not what a day or an hour may bring forth. We may be as far from thinking of evil as at any moment of our lives, and yet evil may arise from some unexpected quarter, and produce upon us the most painful consequences. We are never safe for one moment, but whilst we are upheld in the arms of our Almighty Friend. We should therefore be continually crying to him, “Hold up my goings in thy paths, that my footsteps slip not!” at the same time that we should be striving continually to “put off the old man, and to put on the new.” This is the advice given us by our Lord himself; “Watch, and pray, that ye enter not into temptation:” for however “willing the spirit be” to approve itself to God, “the flesh is weak.”]

  3.      Our gratitude—

[What a miracle of mercy is it, that, with so much corruption about us, we are preserved in any measure from dishonouring our holy profession! The wonder is not that any fall, but that any are “kept from falling.” And to whom is it owing that any of us are enabled to maintain our steadfastness in the divine life? is it to ourselves? No: Peter shews us, what we should soon be, if left to ourselves: Satan would soon “sift us all as wheat,” if our blessed Saviour did not intercede for us, and give us fresh supplies of grace and strength. Let us then be sensible of our great and unbounded obligations to Him, who has said, that “he keepeth the feet of his saints.” Let us bear in mind to whom it is owing, that, notwithstanding the bush is ever burning, it is yet unconsumed: and let us give all the glory of our stability to God, saying with David, “My foot standeth in an even place; in the congregations will I bless the Lord.”]

  4.      Our love to Christ—

[Notwithstanding in ourselves we are so corrupt, in Christ we are accepted, and beloved of the Lord. Washed in his blood, and clothed in his righteousness, we are presented unto the Father “without spot or wrinkle, or any such thing; yea, holy, and without blemish.” O! how “precious” ought this Saviour to be to all our souls! How continually should we go to him, and plunge beneath “the fountain of his blood, which was opened for sin and for uncleanness,” and which is able to “cleanse us from all sin!” How should we delight ourselves in him, and “cleave to him,” and “glory in him,” and devote ourselves to him! Yes, Brethren, this is the tribute which we owe to our blessed Lord. We must “not continue in sin, that grace may abound,” but turn from sin because grace has abounded; and, “because He has bought us with the inestimable price of his own blood, we should strive to glorify him with our bodies and our spirits, which are his.”]

DCCCIII

DESIRE IS NOTHING WITHOUT LABOUR

             Prov. 21:25.

The desire of the slothful killeth him; for his hands refuse to labour.

IT is the duty of a minister to “comfort the Lord’s people,” and on no account to “make the heart of the righteous sad.” Our blessed Lord “brake not the bruised reed, nor quenched the smoking flax:” and in this respect all who minister in his name must follow his example, never “despising the day of small things,” but “carrying the lambs in their bosom, and gently leading them that are with young.” But there are occasions whereon they “must change their voice, especially when they stand in doubt of any,” or judge it necessary to give a salutary warning to their flocks. Now there is an error against which I would wish affectionately to guard you, and that is, the laying of an undue stress upon good desires without pressing forward for the attainment of the object desired. To this line of instruction I am led by the passage before us; from which I will take occasion,

  I.      To shew you the influence of good desires.

It is plain that, in Solomon’s opinion, good desires, which when duly cherished and improved, will be productive of the happiest effects, may through sloth and indolence issue in self-deception and ruin. That we may have a just view of this important subject, I will mark the influence of good desires,

  1.      In the bosoms of the diligent—

[This, though not expressly mentioned, is evidently implied, since it is in the slothful only that good desires can have a fatal issue.

Now we need only see how desire operates in diligent men, whatever their vocation be, whether in trade, or agriculture, or science; and that will shew us how it will operate in reference to religion: it will stimulate men to such exertions as are necessary to the acquisition of the object desired — — — For the attainment of heaven, we must exert ourselves in away of “repentance towards God, and faith in our Lord Jesus Christ:” and, if our desires after heaven be sincere, they will render us earnest and laborious in the pursuit of these, and never suffer us to pause till we have actually attained them — — — Thus accompanied with diligence, they will bring us to the enjoyment of peace and holiness and glory — — —]

  2.      In the bosoms of the slothful—

[In them good desires may justly be said to occasion death. They do so indirectly, because they are not productive of suitable exertions. It is said, “The slothful man roasteth not that which he took in hunting.” And this is precisely the case with those whose conduct we are considering. They have, in consequence of their good desires, pursued and obtained the knowledge of religious truth; but in consequence of their sloth they have neglected to follow their advantages, and to improve their attainments for the benefit of their souls. Hence “their vineyard is overgrown with thorns, and the stone wall thereof is fallen down; yea, and poverty comes upon them (gradually) like one that travelleth, and want (irresistibly) like an armed man:” so true is that declaration of Solomon, “He that is slothful in his work is brother to him that is a great wasterd.”

But this is by no means the full sense of our text. It is not in an indirect way only that in the slothful man good desires operate to the production of death: no; they have a direct influence towards the destruction of his soul. The man in whose bosom good desires arise, is conscious of them; and takes occasion from them to entertain a good opinion of his state before God. He puts them in the place of good attainments; and, because he hopes that they shall at some future period accomplish their proper work, he overlooks the necessity of immediately experiencing that work, and conceives, that God will, if I may so speak, accept the will for the deed. To countenance this delusion, he applies to himself such promises as these; “The Lord will fulfil the desire of them that fear him:” “The desire of the righteous shall be grantedf.” He forgets that the end is connected with the means; and that, however we may acknowledge our obligations to God for ability to will what is good, we can have no hope of acceptance with him, unless we exert ourselves with all diligence to do it, and to “work out our salvation with fear and trembling.” Hence he is a living witness of that melancholy fact, “The soul of the sluggard desireth, and hath nothing, whilst the soul of the diligent is made fath.” Yes, to all eternity will he be a monument of that mysterious truth. “The desire of the slothful killeth him.”]

Having marked the operation of good desires, I now proceed,

  II.      To offer some salutary counsel in relation to them—

Doubtless good desires must take the lead, yea, and must move us, in the whole of our Christian course: but, as “faith itself is dead without works,” so are good desires of no value any farther than they are productive of holy lives. I say then, if God have given to any of you good desires, see to it that those desires be,

  1.      Abiding—

[There are few persons so depraved but they have felt on some particular occasion the risings of good desire. But to what purpose are such emotions in the soul, if they “pass away like the morning cloud, or as the early dew” To know what is good, and not to do it, involves us in the heavier guiltk, and will prove a ground of heavier condemnation to the soul; as God has said, “This is the condemnation, that light is come into the world, and men have loved darkness rather than light, because their deeds are evil.” If then you would derive real benefit from the desires which God has mercifully implanted in you, see that they take root within you, and become living and active principles in your souls.]

  2.      Operative—

[You desire to obtain salvation. It is well: but to what purpose will this desire be, if it do not stimulate you to action? Will a desire of knowledge render any one a philosopher, if he neglect his studies? Will a desire of a harvest enrich a man, if he neglect to cultivate his land? How then can you hope that a desire of heaven will ever bring you thither, if you neglect the concerns of your souls? You must read the Holy Scriptures with meditation and prayer: you must search out your sins, and mourn over them before God: you must get views of Christ as the only Saviour of the world, and must go to him continually that you may receive out of his fulness the grace that shall be sufficient for you. You must be gaining an increasing victory over the world, and the flesh, and the devil, and be growing more and more like unto your God and Saviour in righteousness and true holiness. You must be living more for God in the midst of this corrupt world, and be bringing glory to his name by your exertions in his sacred cause. It is in this way that your good desires must work, if you would have them productive of any saving benefit to your souls. The stony-ground hearers, whose desires were only temporary, perished, notwithstanding the fair appearances which for a season they assumed; as did the thorny-ground hearers also, because they “brought forth no fruit to perfection.” And you also must not only begin well, but “endure unto the end,” and “be faithful unto death,” if ever you would be saved in the great day of the Lord Jesus. The “slothful,” be they who they may, shall be condemned in that day as “wicked.”]

  3.      Supreme—

[“You cannot serve God and mammon.” The world may have your hands; but God must have your heart, your whole heart. He will not accept a divided hearto. “The world must become crucified to you, and you unto the world.” “Your affections must be set on things above, and not on things belowq:” and “your conversation must be altogether in heaven.” “There must be nothing either in heaven or earth that you desire besides Gods.”

You must resemble David, who says, “This one thing have I desired” and St. Paul, who says, “This one thing I dou.” Then shall God fully answer you in the desires of your heart, and your efforts be crowned with glorious success.]

DCCCIV

THE FEAR OF GOD ALL THE DAY

  Prov. 23:17, 18.

Be thou in the fear of the Lord all the day long: for surely there is an end; and thine expectation shall not be cut off.

THE men of this world, feeling but little restraint from the voice of conscience or the fear of God, gratify, each in his own way, their natural inclinations; and therefore they appear happy: and the people of God, especially under troubles and persecutions for righteousness sake, are almost ready to look upon them with an eye of envy: and, if this world only were considered, and temporal enjoyments were the proper standard of happiness, perhaps they might on the whole be congratulated as possessing a happy and an enviable lot. But the righteous, under whatever disadvantages they may lie, have no just cause to “envy sinners;” seeing that nothing but disappointment awaits the children of this world; whilst the servants of God, who look forward to heavenly bliss, can never be disappointed of their hope. On this assurance the exhortation in my text is founded; and for the fuller elucidation of the subject, I will set before you,

  I.      The duty inculcated—

“The fear of the Lord” is, especially in the Old Testament, a common expression, comprehending in its import the whole of practical religion. And when we are bidden to live under its influence “all the day long,” we must understand the precept as enjoining us to maintain, throughout the whole course of our lives,

  1.      A sense of love to God, as our Father—

[Jehovah, as reconciled to us through the Son of his love, stands in the relation of a Father to us; for all, the very instant they believe in Christ, have “the privilege of becoming the Sons of God.” Till we come to God by Christ, we have no filial fear of him in our hearts. A slavish fear of him we may have; but we neither have, nor can have, “a Spirit of adoption, emboldening us to call him Father:” for “the Holy Spirit can never bear witness with our spirit, that we are the Lord’s,” till we are made his by faith in Christ Jesusd. But when we are become his children, then we must go in and out before him with holy confidence, exactly as duteous children before a loving parent — — — To walk thus before him was the perfection of Abraham’s attainments; and it is that which is held forth to us also as the summit of a Christian’s duty and privilegef — — —]

  2.      A sense of duty to him, as our Master—

[This is united with the former by God himself: “A son honoureth his father, and a servant his master: if, then, I be a father, where is mine honour? and if I be a master, where is my fear” Now, what is the conduct of a good servant? When he rises in the morning, he asks himself, ‘What have I to do for my master? and through every part of the day, even to the close of it, the same question recurs to his mind, and calls forth suitable exertions for the discharge of the duties required of him. And if, when engaged in executing his master’s commands, he were solicited by any one to embark in some other pursuit, he would immediately reply, as our blessed Saviour did, “I must be about my Father’s business:” nor could any consideration tempt him to neglect his duty. He would, under all circumstances, regard his master’s work as claiming a just preference at his hands, and his master’s approbation as that which, above all, he was anxious to obtain. Let it be thus, then, with you in every situation of life; and make it your one business to approve yourselves good servants of Jesus Christ.]

  3.      A sense of responsibility to him as our Judge—

[Never are you to lose a sense of this. It is quite a mistake to call this legal. St. Paul, and all the Apostles, acted with a direct reference to the future judgment; and sought so to demean themselves that they might welcome the second coming of their Lord, and stand with boldness before him at that awful day. This will secure the obedience of the heart: for in that day shall “the secrets of men’s hearts be disclosed,” and, “their inmost counsels be made manifest:” and, to secure his approbation then, you must be upright, and without any allowed guile. Let every place then bear, as it were, this inscription, “Thou, God, seest me;” and take heed to your thoughts, no less than to your actions, that so you may be found “sincere and without offence until the day of Christ.”]

And, lest such a constant attention to duty should appear irksome to you, let me shew you,

  II.      The encouragement given us to the performance of it—

The whole Scripture declares, that, “verily, there is a reward for the righteous;” and this, I conceive, is the true import of my textl. The ungodly expect to find happiness in their ways of sin; but they pursue a phantom, and embrace a shadow. But not so they who fear the Lord: they shall “have a sure reward;” as God hath said, “The hope of the righteous shall be gladness; but the expectation of the wicked shall perish.” What, then, my Brethren, do ye expect? Do you expect pardon of sin?

[This shall surely be accorded to you: for “in the fear of the Lord there is strong confidence; and his children shall have a place of refuge.” Yes, verily, however numerous your sins may have been, “they shall all be blotted out, even as a morning cloud.” Will God cast out one who comes to him in his Son’s name? Will he spurn from his footstool one humble suppliant? No: “to this man will he look, even to him that is poor and of a contrite spirit, and that trembleth at his word;” and “to him will he give beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heavinessp.”]

Peace of conscience?

[This also shall you possess. Hear what David says: “What man is he that feareth the Lord? Him shall the Lord teach in the way that he shall choose; and his soul shall dwell at ease.” Peace is the legacy which Jesus has bequeathed to all his redeemed people, saying, “Peace I leave with you; my peace I give unto your.” “To the wicked there is no peace: “but for you is there “a peace that passeth all understanding.”]

Strength for duty?

[Doubtless you may have many difficulties to encounter: but God himself promises that “your strength shall be according to your day.” His very covenant with his people is, “He will put his fear in their hearts, that they shall not depart from him.” This is a principle which cannot but operate, and cannot but be effectual for the mortification of all sin, and for the performance of all duty. See its operation in the Apostle Paul. Under trials as severe as man could well be called to endure, he said, “I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life or by death.” Thus you may encounter all difficulties without fear; and, knowing in whom you have believed, may assure yourselves that no enemy whatever shall be able to prevail against youx.]

Comfort in death?

[This also is secured to you: “Mark the perfect man, and behold the upright; for the end of that man is peace.” I say not that you shall have joy: for there may be in the very nature of your disorder much to prevent that buoyancy of mind which is a necessary attendant on joy: but peace shall assuredly he your portion, if only you trust in God: for God has said, “I will keep him in perfect peace whose mind is stayed on me, because he trusteth in me.” ]

Glory in eternity?

[This also shall be yours. Your expectations cannot be too enlarged, if you walk in the fear of God as you are here enjoined: “I know the thoughts that I think towards you, saith the Lord; thoughts of good, and not of evil, to give you an expected end.” And in this you differ widely from the sinner, who casts off the fear of God. To persons of this latter description God says, “What fruit had ye then of those things whereof ye are now ashamed? for the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness and your end everlasting life.”

Tell me now, Brethren, whether ye have not encouragement to fear the Lord? — — — and whether there be any sinner in the universe whose portion can be compared with yours? — — —]

  APPLICATION—

[As for you who fear not God, whatever ye may possess of this world, or whatever gratifications ye may enjoy, ye have a miserable portion indeed: and though ye abounded with every thing, like the Rich Man in the Gospel, yet were a pious Lazarus, that was destitute of all things, or even a martyr at the stake, in a preferable state to yours: and well may ye envy the poorest, the meanest saint on earth. Where will ye look for pardon, for peace, for strength, for comfort in a dying hour, and for glory in eternity? Think ye of your misery ere it be too late; and beg of God to implant in your hearts that fear of his name, which is the certain and the only prelude to his final approbation.]

DCCCV

BUYING THE TRUTH

             Prov. 23:23.

Buy the truth; and sell it not.

THE rich variety of metaphors contained in the Holy Scriptures gives an endless diversity to the most simple truths: and the commonness of those metaphors brings home to our minds the deepest truths, with a clearness that cannot be misinterpreted, and a force that cannot be withstood. The idea of buying and selling is familiar to every mind; so familiar, that many would be offended at the application of it to the concerns of the soul. But we should not affect a squeamishness which the Inspired Writers did not feel; except, indeed, in reference to subjects which, though not offensive to Jewish ears, the refinement of modern ages has justly deemed indelicate. Permit me then, without offence, to shew you,

  I.      What it is that is here commended to us—

Truth, abstractedly considered, is of great value; and the acquisition of it in science and philosophy is counted worthy of the most laborious researches. In astronomy, for instance, the ascertaining of the motion and mutual relation of the heavenly bodies is justly regarded as a rich recompence for a whole life of labour. But this is not the truth of which my text speaks: for that, once gained, remains with us: whereas the truth which is here commended to us may be sold as well as bought.

“The truth” here referred to is the Gospel—

[The Gospel was revealed to Abraham, as well as unto us; and it was made yet more fully known to Moses and the Israelites; though, from their “not mixing faith with it, it did not profit them.” On us it shines in its meridian splendour: it exhibits to us a Saviour, even, our incarnate God, living and dying for sinful men; and marks our path to heaven so plainly, that “a way-faring man, though a fool, cannot err therein” — — —]

This truth is of incalculable importance to every child of man—

[There is much truth which the philosopher alone can appreciate or understand. But “the truth, as it is in Jesus,” may be understood by all. It is not by strength of intellect that its wonders are discerned, but by a spiritual perception, which God alone can impart; and which he often does impart to “babes and sucklings, whilst he withholds it from the wise and prudentb.” And to every human being it is of equal importance: none can be saved without it, and by it every creature in the universe may be saved. Our blessed Lord has assured us of this: “Ye shall know the truth; and the truth shall make you free.” Nothing but that will impart freedom: but that will make us free indeed; delivering us from all the guilt we have ever contracted, and from all the bondage under which we have groaned. Let us only “receive the truth in the love of it,” and we shall he brought by it into the “glorious liberty of the children of God.”]

This view of the truth may prepare us for,

  II.      The advice given us in relation to it—

”Buy the truth”—

[It must be purchased: freely as it is given, I say again, it must be purchased: it must be bought with, labour, and with the sacrifice of every thing that can stand in competition with it. The fruits of the earth, though given us entirely by God through the genial influence of the heavens, must be sought and laboured for: nor can we hope to obtain “the fruits of the Spirit” without similar exertions. Solomon tells us, that, notwithstanding it is “the Lord who giveth knowledge,” “we must cry after it, and lift up our voice for it, and seek it as silver, and search for it as for hid treasures: and that then only can we understand the fear of the Lord, and find the knowledge of God.”

Nor is it less necessary that we be ready to part with all earthly interests in order to secure it. Our Lord compares the Gospel salvation to “a treasure hid in a field,” and to “a pearl of preat price: which whosoever finds, should go and sell all that he has and purchase it.” If, like the Rich Youth in the Gospel, we refuse to part with all, we never can possess the salvation of God. St. Paul is our pattern in this respect. He possessed more of what was really valuable than any unconverted man ever did before him: but “what things were gain to me,” says he, “those I counted loss for Christ: yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” Nor does he give this as a sentiment which he was ready to maintain, but as one which he had already carried into effect: “for whom,” adds he, “I have suffered the loss of all things, and do count them but dung that I may win Christ.” And it is worthy of observation, that amongst the things which he despised thus, are to be reckoned, not his temporal interests only, but his own carnal wisdom and his legal righteousness which, to a man of Pharisaic habits, are far more dear than all the world besides. After his example, then, we must renounce all that is pleasing to flesh and blood, and take “Christ for our Wisdom, our Righteousness, our Sanctification, and our complete Redemption.”]

  2.      “Sell it not”—

[We shall be continually tempted to part with it: but we must “hold fast what we have, that no man may take our crown.” We must “never, after having once put our hand to the plough, look back again.” In seasons of prosperity we may be lulled asleep; and Satan may rob us of our prize. And in times of persecution we may be intimidated, and draw back through fear. But “nothing,” however terrible, “should move us.” We should “be ready, not only to be bound, but also to die, at any time, and in any manner, for the name of the Lord Jesus.” If called to suffer for his sake, we must “rejoice that we are counted worthy” of so high an honour: yea, we must even “leap for joy,” because we are thereby rendered conformable to Christ, and because “God is glorified in us.” We must “be faithful unto death, if ever we would obtain a crown of life.”]

  ADDRESS—

  1.      Examine whether you have “the truth” set before you—

[In purchasing any commodity, you endeavour to ascertain that it is good and genuine. And so must you do in relation to the Gospel. You must not take any thing for granted. You have a touchstone, by which you must try whatever is offered to you for sale, St. Paul speaks of a false Gospel, as finding an extensive currency in the Galatian Church; and such a Gospel is but too often commended to us at this day. Examine, then, what ye hear; and bring it all to the test of God’s blessed word. The salvation which we offer you, is that which Christ purchased for us on the cross; a salvation altogether by grace and through faith Christ. It is that, and that only, that we call on you to buy. And our counsel is that which is given to every one of you by our Lord himself: “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.” Ascertain, I say, that this is the very truth of God; and then hesitate not to buy it, though at the price of all that you possess.]

  2.      Inquire whether any who have bought it ever repented of their purchase—

[I know, indeed, that you may find stony-ground hearers in every place where the Gospel is preached; yea, and many a Demas too. But the former are persons who never had the root of grace within them; and the latter carry back with them into the world a self-condemning conscience, that will embitter their whole lives. Could you ask of Moses, whether he now regrets, or ever did regret, the having sacrificed all the treasures of Egypt for that apparently worthless portion, the reproach of Christ; or, could you consult the myriads who “came out of great tribulation,” and who “loved not their lives unto death;” would you find one amongst them all that thought he had ever paid too dear for this heavenly prize? No: there is no such thought in heaven; nor is there any such feeling upon earth amongst the faithful followers of the Lamb. Be not ye afraid, then, to pay the price demanded of you: for, as “the gain of the whole world would be a poor matter in exchange for the soul;” so the sacrifice of life itself will be found to have been unworthy of a thought, when the glory purchased by it shall have been accorded to you.]

  3.      Lose not the opportunity that is now afforded you—

[What would millions that are now in the eternal world give, if they could have but one more offer of that salvation which they once despised? And soon you yourselves also will be filled with bitter regret, if you close not with the offer now made to you — — — Say not that you are poor, and cannot pay the price: for you are invited “to buy it without money and without price”. O that I might but prevail upon you, ere it be too late! Refuse not, with Herod, to give up your Herodias; nor, with Agrippa, to become altogether Christians: but now forsake all for Christ; and expect, both in this world and the next, a rich and glorious equivalent.]

DCCCVI

THE DUTY OF GIVING THE HEART TO GOD

             Prov. 23:26.

My Son, give me thy heart.

THIS address, however it may be considered in some respect as delivered by Solomon to his son, must certainly be understood as proceeding from Him who is Wisdom in the abstract, Wisdom personified, even from the Lord Jesus Christ: and as directed generally to all the children of men, but especially to those who regard him as their Sovereign Lord. And though the more immediate object of the address may seem scarcely suited to this view of it, (because those who are possessed even of incipient piety may seem less likely to fall into the snare which is there spoken of,) yet the caution is necessary for youth of all descriptions; and, as a general lesson, it teaches us, that there is no snare whatever into which we may not fall, if our hearts be not given up to God; and that the only sure way of being kept from sin of every kind, is, to give the heart to God.

Taking the words then as addressed by the Lord Jesus Christ to all who acknowledge his paternal authority, we will proceed to mark the extent and reasonableness of this command.

  I.      The extent of it—

To give our heart to God, implies that we give him,

  1.      The affections of the soul—

[These should all center in him, and in him alone. Him we should desire as our supreme good, and in him should we delight as our chief joy — — — should be able to say with David, “Whom have I in heaven but Thee? and there is none upon earth that I desire besides thee,”]

  2.      The confidence of the mind—

[If there be any thing besides God in the whole universe, on which we rely, we do not really give our heart to him. To trust, though in ever so small a degree, in an arm of flesh, argues a departure of heart from God. We should confide altogether in his wisdom to guide, and his power to uphold us, in his goodness to supply our wants, and his truth to fulfil to us the promises of his word. We should “trust in him with all our heart, and not lean either to our own understanding” or strength: we should consider him as alone able to help us, and as all-sufficient for our utmost necessities.]

  3.      The service of the life—

[Without this, all else is vain. Obedience is the certain fruit of love to God; yea, it is altogether identified with it: “This is the love of God, that ye keep his commandmentse.” To the man that has given his heart to God, no commandment can be grievous.]

The extent of the command being ascertained, we proceed to shew,

  II.      The reasonableness of it—

To surrender up our whole selves to God, is called by St. Paul, “a reasonable service.” And reasonable indeed it is;

  1.      Because of his right over us as our Creator—

[God “made all things for himself: all that we are, and all that we have, was given us by him, to be improved for his glory. How then can we with propriety alienate any thing from him? A potter feels himself entitled to the use of the vessel which his own hands have made: and has not God a right to all the services that we can render him? Of all that have truly given their hearts to God, it may be said, “No man liveth to himself; and no man dieth unto himself: but whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord’s.”]

  2.      Because of his mercies towards us, as our Redeemer—

[The Lord Jesus Christ has “redeemed us to God by his own blood;” and by this has acquired a new right over us. To this effect the Apostle says, “Ye are not your own; ye are bought with a price: therefore glorify God with your bodies and your spirits, which are his.” And in another place he gives this as the duty of every man according to the dictates of his most deliberate judgment: “The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them, and rose again.” Was he mistaken in his judgment? and are we at liberty to alienate from him what he has purchased at so great a price?]

  3.      Because of his relation to us, as our Father—

[If we profess to have been born again, and begotten to God by his word and Spirit, then are we yet further bound to him by the relation he sustains towards us: “What manner of love is this, wherewith the Father hath loved us, that we should be called the sons of God!” Can we have learned to cry, “Abba, Father!” and doubt whether the giving of our hearts to him be a reasonable service? The utmost then we can do to serve and honour him is no more than our bounden duty.]

  4.      Because of the utter worthlessness of all his competitors—

[What is there worthy to be compared with him? The whole creation is but as “a broken cistern that can hold no water.” Shall we then, “for any thing that is in it, forsake the Fountain of living waters?” Survey the choicest blessings that the world affords; and they are all “vanity and vexation of spirit.” Are these then to stand in competition with him who is the unfailing and only source of all blessedness? The more we see the vanity of all created good, the more we shall see the reasonableness of giving our hearts to God alone. We must not only not love our father or mother more than him, but must “hate every earthly relative, yea, and our own lives also, in comparison of him.”]

  ADDRESS—

  1.      In a way of affectionate invitation—

[In this view we may take the words of our text, even as an invitation to us from the Lord Jesus Christ to set our affections on him alone. And how astonishing is it that he will accept such hearts as ours! If we of ourselves had presumed to offer them to him, how justly might he have rejected and despised the offering! Yet behold, he solicits it at our hands! And what can such an offering add to him? Does he need any thing from us? or can we add any thing to him? O then admire and adore this astonishing condescension; and let him not woo your souls in vain.]

  2.      In a way of authoritative injunction—

[This command of Almighty God is not to be trifled with. Let none presume to withstand it, or to delay their obedience to it: for if we obey it not, we never can behold his face in peace. Attend to it then; and see that ye obey it in truth. Give not to your God and Saviour a divided heart; for such an offering he will not accept: but give yourselves wholly to him; and so shall that promise be fulfilled to you; “I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.”]

DCCCVII

THE FOLLY OF VAIN EXCUSES

  Prov. 24:11, 12.

If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, 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?

OFFICIAL influence is a valuable talent: but to use it aright is often very difficult, and painful to the feelings. Hence those who are possessed of it, are apt to shrink back, when the exercise of it is likely to involve them in much trouble; and they will connive at abuses, which they cannot easily prevent. For such connivance they have excuses ever ready at hand; “They were not aware of the circumstances;” or, “They thought their interposition would be to no purpose.” But power and responsibility are inseparable: and the magistrate who neglects his duty, must give an account of such neglect to God, and have his excuses weighed in the balance of the sanctuary. To succour the needy, and to relieve the oppressed, is a sacred duty, which no man can neglect, but at the peril of his soul: and to deceive ourselves with vain excuses is folly in the extreme.

We shall not however limit our views of this subject to magistrates, but shall extend them generally to all those excuses which men make for their neglect of acknowledged duties; and shall consider,

  I.      The excuses by which men deceive their own souls—

None are so hardy as to deny their obligation to serve God: yet the great mass of mankind will plead excuses for their neglect,

  1.      Of religious duties—

[“They have not time to attend to their spiritual concerns.” Not time? For what then is their time given them? and what other business have they in comparison of this? But, if they would speak the truth, is not their disregard of religion to be traced rather to their want of inclination to spiritual things — — — their want of faith in the divine records — — — their want of all fear of God. and all concern about their souls? — — — How vain then their plea of want of time, when their neglect arises from a total alienation of their hearts from God!]

  2.      Of moral duties—

[The duties of sympathy, of compassion, of activity in succouring the distressed, are mentioned in our text. Now for the neglect of these duties, such as the visiting of the sick, the instructing of the ignorant, the relieving of the needy, and the comforting of the afflicted, men will plead ignorance, inadvertence, forgetfulness, inability. But is there not a great degree of criminality attaching to us, if we do not search out the poor and afflicted, on purpose to alleviate their distresses? — — — and is not the true cause of our supineness, that we have no love to our fellow-creatures, no zeal for God, no gratitude for redeeming love? — — — It is in vain to think that our neglects are venial under any circumstances, and more especially when they originate in cowardice, and sloth, and selfishness.]

Seeing then that such excuses are vain. let us mark,

  II.      The folly of resting in them—

Were there no God to call us into judgment, our delusions would be of less consequence: but there is a God by whom all our excuses will be weighed; and he,

  1.      Will judge with truth—

[He looketh not at the outward appearance: “He searcheth the heart and tries the reins,” and is privy to the most secret workings of our minds. We may easily deceive ourselves; but him we cannot deceive. See how forcible is the appeal made to us in our text. Can we have any doubt whether he sees our conduct, or forms a correct estimate of it? Let us remember, that “he will bring to light the hidden things of darkness, and make manifest the counsels of the heart:” and that, whatever our judgment be, his will be according to truth.]

  2.      Will award with equity—

[Here again the appeal is strong, and carries conviction with it. We are sure that “God will judge the world in righteousness,” and “give to every man according to his works. “Whatsoever we have sowed, that shall we also reap: if we have sowed to the flesh, we shall of the flesh reap corruption; but if we have sowed to the Spirit, we shall of the Spirit reap life everlasting.”]

  Let this subject TEACH us,

  1.      To be jealous over ourselves with a godly jealousy—

[We are apt to think that conscience is a safe guide, and that we may rest satisfied with its testimony. But conscience is corrupted by the Fall, as well as all the other faculties of the soul. It is blinded, bribed, partial, and in many instances “seared as with an hot iron.” Hence it is that “every man’s way is right in his own eyes.” Paul thought he ought to do many things contrary to the name of Jesus; and was applauded by his own conscience, whilst he was sinning against God with all his might. Be not therefore satisfied merely because you feel no condemnation in your own minds; but beg of God to enlighten your conscience, that it may guide you aright, and keep you from those delusions which would involve you in everlasting ruin.]

  2.      To live in daily expectation of the future judgment—

[Ask yourselves, not merely, What do I think of this or that conduct? but, What would God say to it, if I were instantly summoned to his tribunal? Such a question as this would often lead you to a very different estimate of yourselves from that which you have formed; and the consideration of his recording every thing in order to a future judgment would tend to keep you vigilant in all your conduct. Walk then as in his sight, and be satisfied with nothing which you are not well assured will satisfy him.]

DCCCVIII

THE SLUGGARD’S VINEYARD

  Prov. 24:30–34.

I went by the field of the slothful, and by the vineyard of the man void of understanding: and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep; so shall thy poverty come as one that travelleth, and thy want as an armed man.

IF we have an observant eye, and a mind open to receive instruction, there is not any thing in the creation which may not afford us some useful lessons. We may learn as much from what we see, as what we hear: and as much from what is evil, as from what is good. Indeed it is a mark of true wisdom to exact a tribute, as it were, from every thing which comes within our reach, and to suffer nothing to pass without contributing its quota to our stock of useful knowledge. Solomon has set us a good example in this respect: he saw a vineyard that had been shamefully neglected: and instead of turning away from it, as incapable of affording either pleasure or profit to his mind, he set himself to “consider it well, and to derive instruction from it.” Surely then we cannot be unprofitably employed while we consider,

  I.      The sight which he observed—

It is not uncommon to see ground ill cultivated, or business neglected; but as persons reprehensible for inattention to their worldly concerns are comparatively few, we apprehend that the remedying of the evils arising from it comes rather within the province of private admonition than of public discussion. We shall therefore take occasion from the text to speak of a vineyard which all ought to cultivate, but which all are too prone to neglect. This vineyard is the soul; which, with the generality, lies,

  1.      Uncultivated—

[A man possessed of a common vineyard, ought to procure good plants for it, and to water it regularly, and to weed it carefully, in order that it may yield him its fruits of increase. And we have the same labour to perform for our souls. We ought to get it filled with the choicest graces from heaven. We should water it with prayers and tears, and seek to have it nourished with the influences of the Holy Ghost, which when duly sought, will descend on it as the dew, and distil upon it as rain upon the new-mown grass. We should be daily occupied in pulling up the thorns and nettles that spontaneously rise, and which, if suffered to remain, will materially impede the growth of every good plant. But is there not reason to fear that the greater part of us have shewn ourselves “slothful, and void of understanding? Have we not been shamefully remiss in our attention to these great concerns? Have not the fruits produced by us, been “grapes of Sodom, and clusters of Gomorrha?” Have not unbelief and impenitence, pride and anger, envy and malice, covetousness and impurity, with ten thousand other noxious weeds, been suffered to spring up and grow within us, till they have even “covered the face of the ground?” Alas! the proofs of spiritual sloth are but too evident in us all.]

  2.      Unprotected—

[Whatever care a man should take of his vineyard, he would lose his labour, if he should forget to fence it in; “the wild beast of the field would soon root it up and devour it.” What then can be expected to spring up in our souls, when they are left at the mercy of every enemy that chooses to tread them down? We should long since have fortified them with holy purposes and resolutions. These, it is true, can avail nothing, if made in our own strength; but, if made in reliance upon God, they will be no slight barrier against the invading foe. Joshua, Davidc, Nehemiah, Paule, found them useful and effectual for their preservation. We should also have had our souls strengthened by the grace of Christ. That would have proved “sufficient for us:” it would have been even as a wall, yea, “as a wall of fire, round about us.” Above all, we should have taken care to have them encompassed by God’s holy covenant, “which is ordered in all things and sure.” Inclosed by that, we might defy all the assaults of earth and hell.

But have we been careful thus to protect our souls? Have we not rather left them open to the incursion of our enemies, the sport of every temptation, the prey of every lust?]

Such a melancholy sight should make us doubly attentive to,

  II.      His reflections upon it—

Solomon was more desirous to benefit himself, than to criminate others, even though their conduct was justly reprehensible. His reflections therefore on the sight which he beheld, were of a general nature respecting the evil and danger of sloth. The state of our souls may well lead us to similar reflections, and convince us that sloth is,

  1.      Deceitful—

[The slothful man does not intend to involve himself in ruin: he only pleads for a little more indulgence of his indolent habits: but, alas! His “little slumber” insensibly becomes a great deal; his time passes away, and his work is left undone. The rest which he takes, instead of refreshing him, enfeebles all his powers, and indisposes him for action; so that, though he never intends to plunge himself into difficulties, he does it most effectually. And how lamentably does an indisposition to spiritual labour deceive us! No man intends to destroy his own soul: he only pleads for a little more delay, a little more slumber: he thinks he shall awake time enough to do all that is necessary. Thus, while he sleeps, the thorns and nettles grow, and seed, and multiply, and take such deep root, that they can scarcely ever be eradicated: in the mean time, every good desire that may at any time have sprung up within him, is choked; and the decaying wall that should protect him falls to the ground. Ah! how many thousands have perished, like Felix, while they were waiting for “a more convenient season!” There has always been some “lion in the way,” whenever the time came for labour and exertion: and thus they have lost the only season which the great Husbandman had allotted for the performance of their work.]

  2.      Ruinous—

[The ruin of a man who neglects his farm or merchandize is gradual and irresistible: his circumstances become more and more embarrassed: and at last he is apprehended for debt, immured in a prison, and reduced to utter “poverty and want.” What a picture does this exhibit of a man who neglects his soul! He does not feel the consequences all at once; but “his poverty comes as one that travelleth:” it proceeds gradually step by step: it is not one hour, or day, that makes a very great difference to a man that is travelling many hundred miles on foot: but every step in reality brings him nearer to his journey’s end: and so it is with the man that indulges spiritual sloth; his ruin approaches, though imperceptibly, every day and hour: but though it comes insensibly, yet it will seize upon him irresistibly, even “as an armed man.” How glad would many be in their dying hours, if a portion of the time which they have wasted, could be restored to them! How glad would they be if they could recover the seasons they have lost! But death waits not their leisure: when sent, he executes his office, and transmits them, however reluctant, to the tribunal of their Judge. O that we would endeavour to realize these reflections in our minds, that we may not learn the truth and awfulness of them by bitter experience!]

  By way of IMPROVING this subject, we will entreat you all,

  1.      To inquire into the state of your vineyard—

[Look well, and compare your ground with that of others; not of sluggards like yourselves, but of the Apostles and primitive Christians. And do not mistake, as, alas! too many do, weeds for plants (worldliness for prudence, levity for chcorfulnes, formality for devotion, or pride and hypocrisy for zeal and piety;) but consult those who are able to instruct you, and by willing to have your vineyard weeded, your plants pruned, your wall reared, and your habits of indolence subdued and reetigied.]

  2.      To cultivate it with speed and diligence—

[Had we improved our past time with diligence, how different would have been the state of our souls! O think of the time that is irretrievably lost; and the probable shortness of that which remains! Let not sloth deceive you any more. There is not one amongst us who may not see in his own soul what advanees it has made, and what an increase of work it has occasioned. Let us be thankful that the period for cultivation is not yet ended: and let us henceforth “walk, not as fools, but as wise, redeeming the time, because the days are evil.”]

DCCCIX

RETURNING GOOD FOR EVIL

  Prov. 25:21, 22.

If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: for thou shall heap coals of fire upon his head; and the Lord shall reward thee.

THE morality both of the Old and New Testament is the same. Some have imagined, that because our blessed Lord said, “A new Commandment give I unto you,” he has in his Gospel enlarged the duties of his followers beyond what was required by the moral law. But no command of his was new in itself, but only in its circumstances; as being enjoined from new principles, and illustrated by new examples. Morality does not depend on any arbitrary appointment: it arises out of the relation which we bear to God as our common Parent, and to each other as Brethren: and, irrespective of any express revelation of it, “To love God with all our heart and mind and soul and strength, and our neighbour as ourselves,” must of necessity be the duty of every child of man. Had our blessed Lord increased the demands of the moral law, either the Law must have demanded too little of us, or the Gospel must demand too much. But neither of these is the case: the requirements both of the one and of the other are the same, as far as morals are concerned. Love is acknowledged to be the fulfilling of the Law, and the great commandment of the Gospel also. But to love our enemies is the utmost extent to which this duty is carried, either in the Law or Gospel: yet is this enjoined, as we see, under the Mosaic dispensation; which is a clear proof, that it is not, as many erroneously suppose, a requirement peculiar to the Christian code. The very words of our text are cited by the Apostle Paul, as inculcating all that Christianity itself requires on this head: only there is one point in our text which adds greatly to its interest, and which has determined us to select the original words for our consideration, rather than the Apostle’s citation of them.

From the words before us we shall be led to consider,

  I.      The duty inculcated—

Certainly the love of enemies was never regarded as a duty by any of the heathen philosophers. Whatever might be occasionally spoken by them in praise of magnanimity, the love of enemies, and the rendering of good for evil under all circumstances, was never admitted by them as a proper principle and rule of conduct. Such a principle is directly contrary to all our natural sentiments and feelings.

By nature we all are inclined to render evil for evil—

[There is not a child that does not manifest this disposition, as soon as it begins to act: nor is there any one whose own experience will not furnish him with unnumbered proofs, that this is the natural bent of his own heart. Circumstances may indeed prevent us from retaliating injuries in an open way: the person that has inflicted the injuries may be out of our reach; or be too powerful for us to contend with; or be so low, as to be deemed unworthy of our notice. But in our hearts, we shall find the vindictive principle strongly operative, disposing us to take pleasure in any evil that may have befallen our enemy, and to decline yielding him any service, which, under the influence of a better principle, we might have rendered him. The man under the workings of hatred scarcely thinks of his enemy but with pain, and with a direct reference to the injuries received from him: and though from want of opportunity he may not retaliate, he has in him the spark, which might soon, by a concurrence of circumstances, break forth into a flame. In proof of this we need only see how this spirit has operated in others; sometimes rankling for years, till an opportunity to gratify itself should offer; and sometimes bursting forth at once into furious resentment. The sons of Jacob, Simeon, and Levi, full of indignation against Shechem for defiling their sister Dinah, formed a plan to murder, not Shechem only, but every male of the city in which he dwelt: and, to put them off their guard, and disable them for resistance, they devised a scheme the most hypocritical, and most infernal that could enter into the heart of man; having succeeded in which, they executed their bloody purpose without pity and without remorse. In Absalom’s bosom the determination to avenge the wrongs which his sister Tamar had sustained, and to expiate them by the blood of Amnon, her offending brother, rankled two full years; till by artifice he was enabled to effect his murderous design. More rapid, but not less cruel, was the vindictive wrath of David, when Nabal had refused to recompense his services in the way he desired: he instantly hasted with an armed force to cut off Nabal, and every male belonging to his numerous household. Alas! alas! what is man, when left to the workings of his own corrupt nature? His every thought accords with that Pharisaic principle, “Thou shalt love thy friend and hate thine enemy.”]

But religion requires us to render good for evil—

[Every species of revenge it absolutely forbids, even in thought. “Say not, I will do so to him, as he has done to me; I will render to the man according to his work.” To this effect were those ordinances of Moses: “Thou shalt not avenge, nor bear any grudge against the children of thy people: but thou shalt love thy neighbour as thyself.” And, “If thou meet thine enemy’s ox or his ass going astray, thou must surely bring it back again to him: and if thou seest his ass lying under his burthen, and wouldst forbear to help him, thou shalt surely help him.” Thus by the law of Moses the secret alienation of heart was to be counteracted by the exercise of actual kindness and benevolence. But the words of our text are stronger still, and especially as they are cited by the Apostle Paul. The idea conveyed by him is, that we must not merely give our enemy bread and water when he needs it, but must feed him with the tenderness of a mother towards her little infant. O what a victory does this suppose over all the vindictive feelings of our hearts!

We have a beautiful instance of this recorded in the history of Elisha. The prophet was surrounded by an army of Syrians, determined to apprehend and destroy him. By a power communicated to him from above, he smote them all with blindness, and then conducted them into the heart of Samaria. The king of Israel having gained this advantage over them, would have slain them: but the prophet said. “Thou shalt not smite them; but shalt set bread and water before them, that they may eat and drink, and go to their master.” Such is the disposition which we also are called to exercise towards our most inveterate enemies. We must “bless them that curse us, do good to them that hate us, and pray for them that despitefully use us and persecute us.” If they should have offended against us ever so often, even seventy times seven, we are still to retain the same disposition towards them, and to manifest it the very instant they express regret for the unkindness they have shewn us. Nor are there to be any other bounds to our forgiveness, than those which the Lord Jesus Christ has affixed to his: we are to forgive others “even as Christ has forgiven usm:” and, if we refuse to do so, our doom is sealed: “So also shall the Lord do unto you, if ye from your hearts forgive not every one his brother their trespasses.”]

Such is the duty which we are called to perform: but, that we may not be deterred by the arduousness of it, let us consider,

  II.      The encouragement given us to perform it—

If we act thus, we have reason to hope,

  1.      That we shall overcome the hatred of our enemy—

[Certain it is, that no enemy was ever yet won by a vindictive conduct. We may, it is true, silence him by power: but we never can gain his affections by any thing but love. And this will, if not always, yet sometimes, prevail: as St. Paul intimates, when he says, “Be not overcome of evils; but overcome evil with good.” Indeed, where there is a spark of ingenuousness left, we cannot but hope that such benevolence as this will at last prevail. We have some remarkable instances of this in the life of David. Saul had persecuted him with most relentless and bitter animosity: yet, when David twice had him in his power, and could easily have destroyed him, he spared his life; and by this generosity constrained his persecutor to confess his own extreme injustice, and to take shame to himself for his own malignant and cruel proceedings— — — Such effects we also may hope to see produced on our enemies. It is well known that metals are fused, not by putting fire under them, but by heaping also coals of fire upon them: and thus shall the hard hearts of our enemies be melted by accumulated instances of undeserved love. True, we cannot convert their souls by this; for nothing but omnipotence can effect so great a work as the conversion of a soul: but we may reasonably expect to appease their wrath, perhaps also to slay their enmity against us: and one such victory will be a rich recompence for all the forbearance we have ever exercised, and all the love we have ever displayed.]

  2.      That we shall be rewarded by our God—

[This is plainly asserted in our text; and to all who conform thenuelves to the direction before us shall the promise be assuredly fulfilled.

It shall be fulfilled here: for such conduct will bring unspeakable peace into the soul. It is said, that revenge is sweet: but with infinitely greater propriety may it be said, that the returning of good for evil is sweet. The one is a malignant pleasure, such as we may suppose Satan himself felt, when he had prevailed, as he thought, against the Lord of life and glory: but the other is such a sacred pleasure as Christ himself felt, when he prayed, “Father, forgive them; for they know not what they do.” What satisfaction did David experience, when, in consequence of Abigail’s interposition, he had changed his mind in relation to Nabal, and sacrificed his resentment to a sense of duty! Again and again did he bless her for diverting him from his purpose. And we also, whenever love rises superior to resentment, and enables us to render good for evil, shall find unspeakable comfort springing up in our souls.

But the promise shall be yet more fully accomplished hereafter. Every act of patient self-denial and of generous love will be noticed by God with special approbation; and, if a cup of cold water given to a disciple for Christ’s sake shall in no wise lose its reward, much less shall services rendered to an enemy for his sake pass unnoticed. St. Peter tells us, that we are called to such trials, and carried through them in a triumphant manner, on purpose “that we may inherit a blessing.” But the point is repeatedly asserted by our Lord himself: “Blessed are the merciful; for they shall obtain mercy:” “Forgive, and ye shall be forgivens.” Let this thought occupy the mind; and the performance of the duty will be a delightful task.]

  ADDRESS—

  1.      Guard against those reasonings which favour the indulgence of a vindictive spirit—

[You will be sometimes inclined to think that the exercise of resentment is necessary; and that if some displeasure be not manifested, your enemies will be emboldened to proceed to still further outrages. But look at the command of God; and, if this be clearly on the side of forbearance and love, say to every contrary suggestion, “Get thee behind me, Satan: thou art an offence unto me.”]

  2.      Set the Lord Jesus Christ before you as your example—

[There are many passages in the Psalms which seem to breathe a spirit of revenge: but these are frequently only prophecies, which might properly have been translated in the future tense: and when they are clearly imprecations, as sometimes they doubtless are, they are spoken in the person of the Messiah, who had a right either to denounce or imprecate judgments on those who obstinately rejected all the offers of his grace. David, when speaking in his own person, manifested the same spirit that becomes us. But David was a fallible man, like unto us: as we have seen in the case of Nabal. Look therefore to the Lord Jesus Christ himself, in whom was no sin. When you were enemies, He left the bosom of his Father for you: yea, “when you were yet enemies, he died for you” — — — I need say no more. Set him before you, and your way will be clear: and, if you look to him for all needful succour, his “grace shall be sufficient for you,” and you shall be able to do all things through the strength he will impart.]

DCCCX

THE DANGER OF CONCEIT

             Prov. 26:12.

Seest thou a man wise in his own conceit? there is more hope of a fool, than of him.

THE Scripture seeks not to please the fastidious ear of man, but calls both persons and things by their appropriate names. Sin is declared to be the extremest folly; and those who commit it, are proclaimed fools. In the eleven verses preceding our text, the folly of fools is mentioned no less than ten times: and from this humiliating picture our text derives a force and emphasis which no single expression could give. The import of the text, as connected with the context, is this: The condition of a fool is, as you have seen, awful in the extreme: but “seest thou a man wise in his own conceit? there is more hope of a fool than of him.” This is a solemn delaration, and worthy of the deepest attention. Let us consider it,

  I.      As a general truth—

Here we may distinctly notice,

  1.      The character described—

[There is in man a strange conceit, and a proneness to take very undue credit to himself for his abilities and attainments. Some are so confident in their own wisdom, that they seem to think they cannot err; and they would have it supposed that they possess, almost by intuition, what others have attained only by laborious investigation. Persons of this description will not condescend to examine their sentiments by any test; nor will they listen to any statements that are opposed to them. Confidence is to them in the place of proof; and any attempt to controvert their opinions excites only their indignation or contempt.]

  2.      His hopeless condition—

[Truly pitiable is the condition of “a fool.” He is ignorant of all that constitutes true wisdom: he is also, in a great measure, incapable of receiving instruction; and the instruction he does receive, he is incapable of turning to a good account, or of making a suitable improvement of it. Of such a one there certainly is but little hope: yet is the conceited person in a more hopeless state than he. If in respect of capacity he have the advantage, he labours under a tenfold disadvantage, by reason of his precipitancy, his confidence, his pertinacity. The endeavours used to convince him of his errors do but rivet him the more firmly in them; and opposition to him serves but to increase his obstinacy. Thus, whilst the conceit of his mind indisposes him for the proper exercise of his judgment in relation to truth, it unfits him for the reception of any benefit from the wisdom of others: so that to bring him to sound wisdom and discretion is indeed a hopeless task. If he will not deliberate and weigh matters for himself, or listen to instruction and advice from others; and if the means used to rectify his views do but confirm him the more in his delusions, there is indeed no hope of him: and “you may even bray him in a mortar, and he will remain the same; his conceit and folly will not depart from him.”]

The declaration in our text will be found still more weighty, if considered,

  II.      With a more especial reference to religion—

A man that carries his conceit into religion is indeed in a most deplorable state—

[Truth, in general, is too pure and refined to obtain ready admittance into such a mind as his; but religious truth is altogether folly in his eyes. “The natural man,” even though not blinded by that measure of conceit of which we have been speaking, “receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” But where, in addition to the natural blindness of the human mind, there is a large measure of overweening conceit, the state of that man is bad indeed; because every truth of the Gospel not only offends him, but offends him in proportion to its sublimity and importance. The total corruption of our nature, the necessity of a new birth by the operation of the Spirit of God, justification by faith in the Lord Jesus, and an entire dedication of the soul to God, all appear to him extravagant and absurd: he sees no occasion for such humiliating and self-denying doctrines; nor will he believe them, whatever testimony be adduced from the Holy Scriptures in support of them. In vain are God’s express declarations brought before him: he believes his own conceits in preference to them: and every person that would persuade him to examine with candour, he regards as a weak visionary, and a deluded fanatic. Such a person, therefore, is never likely to come to the knowledge of the truth.

But, besides the obstacles which he meets with from the sublimity of the truths, and the blindness of his own mind, he has another source of blindness peculiar to himself: for God is particularly offended by such conduct, in reference to his revealed will; and he will “give such an one up to his own delusions, to believe a lie,” and to harden himself in his impenitence and unbelief: and if once a man have provoked God so to withdraw his Holy Spirit from him, and to surrender him up to the power of sin and Satan, he will never be undeceived, till he shall open his eyes in the eternal world.]

The fool then, I say, is in a more hopeful state than he—

[The fool, notwithstanding his ignorance, may learn: and if he will only submit himself to divine teaching, he shall learn; nor shall his weakness be any bar to his instruction: for God has said, that “What he has hid from the wise and prudent, he has, of his own good pleasure, revealed unto babes:” and so plain shall his ways be made to them, that “a wayfaring man, though a fool, shall not err thereine.” Of him, then, we may have a hope, because he will use the appointed means of instruction, and will embrace truth as far as he discerns it; whilst the conceited man will not condescend to be “taught of God,” and therefore must continue ignorant even to the end, and “perish at last for lack of knowledge.”]

On this subject I would found A GENERAL EXHORTATION—

[Conceit, when strongly manifested in relation to earthly things, generally excites pity and contempt; but when exercised in reference to spiritual things, is deemed oracular and wise. But I entreat all to be on their guard against it. It is most dangerous, and fatal to the soul. Humility is at the very root of divine knowledge; nor can any saving acquaintance with the Gospel spring up without it. This, then, I say to all:

Be sensible, that, instead of being “rich and increased with goods, and in need of nothing,” as too many suppose themselves to be, you are in yourselves wretched, and miserable, and poor, and blind, and naked” — — —

Bear in mind, that the Scriptures alone are the fountain and standard of truth. Every thing must be brought “to the Law and to the testimony:” and “whoever speaks not according to the written word, he has no light in him”— — —

Remember, too, that it is by divine teaching only that we can understand the Scriptures. If the eyes of our understanding be not enlightened by the Spirit of God, notwithstanding the light that shines around us, we shall go on still in darkness, even as Paul did, in his unconverted state; and as the twelve Apostles did, in the midst of all their Master’s instructions, till after the resurrection of their Lord — — —

And forget not, that this instruction must be sought by earnest prayer. God alone can give it; and it is only in answer to prayer that he will impart it to us — — —

Moreover, after you have been guided into truth, you must still be on your guard against the same propensity which acts so powerfully in the unconverted mind. Many, after all their partial illumination, are drawn aside after “philosophy and vain deceit.” If you would be preserved in the right way, you must not only “be converted, and become as little children,” but retain a childlike simplicity even to the end. To your latest hour you need to be reminded of that counsel given to the Christians at Rome, “Be not wise in your own conceits.” You need to be guarded against “thinking that you know any thing” perfectly; for, whilst you are under such an impression, “you know nothing yet as you ought to knowm.” “If you will be truly wise, it is by becoming fools in your own estimation, that you are to be made wise.” — — — If you will not follow this counsel, “God will take you in your own craftinesso” — — —

I must then, as God’s ambassador to you, call your attention to the warning which he has given you by the prophet Isaiah: “Woe unto them that are wise in their own eyes, and prudent in their own sight!” And to all I must recommend those petitions of God’s most favoured saints, “Open thou mine eyes, that I may behold wondrous things out of thy Lawq:” and, “What I see not, Teach thou me.”]

DCCCXI

A CAUTION AGAINST DEPENDING UPON FUTURE TIME

             Prov. 27:1.

Boast not thyself of to-morrow: for thou knowest not what a day may bring forth.

THE opinions of men are not less opposite to the mind of God in what relates to practice, than in the most mysterious doctrines of our holy religion. We are told, that “the things of the Spirit are esteemed as foolishness by the natural man:” and to what an extent they are so, is visible in the commendation universally given to a worldly spirit, and in the contempt poured upon heavenly-mindedness, as though it were the offspring of folly and enthusiasm. But in the judgment of God there is no truer mark of wisdom than to consider earthly things as transient and worthless, and to place one’s-self continually as on the brink and precipice of eternity. To this effect Solomon speaks in the passage before us: in discoursing on which, we shall,

  I.      Explain the caution here given—

It is of great importance to distinguish between providing for to-morrow, and presuming upon to-morrow: the former is necessary for our very existence, since without it, the whole world would be in a state of stagnation: but the acting as if we were certain of another day, is the error against which we are cautioned.

       Now we do this,

  1.      When our affections are inordinately moved by present things—

[If we feel eager desires after any earthly thing, so as to envy the possessors of it, and account the attainment of it necessary to our happiness; or, if we take such delight in what we do possess, as to forget that this world is not our rest, and that infinitely higher joys are prepared for us above; or if we grieve exceedingly on account of some loss we have sustained; we manifest that we have been promising ourselves many days, and even years to come: for, would a person be very solicitous about a vanity that he thought might very probably last but a day? Or would he so congratulate himself on a possession which he apprehended to be of such short continuance? or would he lay so much to heart the loss of any thing which he had expected to enjoy but a little time? We cannot but see that in proportion as he was impressed with a sense of the shortness and uncertainty of time, and its nothingness in comparison of eternity, his affections would be moderated towards every object of time and sense: he would “rejoice as though he rejoiced not, and weep as though he wept not, and use every thing as not abusing it.”]

  2.      When we are but little interested about eternal things—

[Every one knows that sin must be repented of; and that, if the guilt of it be imputed to us, we must perish. But this is not all; we must be born again and be made new creatures in Christ Jesus: and though this be not generally understood, every one has an idea that he must become religious before he die, if he would find acceptance with God in the world to come. Now if persons be deferring the great work of religion, whence can that delay arise but from their expectation of some more convenient season, when they shall execute their purposes of reformation and amendment? Or if they commit sin, whence can they be emboldened to do so, but from a secret confidence that they shall live to repent of it; and to rectify what they know to be amiss? Would any man deliberately do what he knows must be undone, or leave undone what he knows he must do in order to his eternal salvation, if he were assured that he had not one day more to live? And would not the probable nearness of death influence him in like manner in proportion as it was felt?]

The whole world standing greatly in need of this caution, we proceed to,

  II.      Enforce it—

The reason urged by Solomon commends itself immediately to our hearts and consciences:

  1.      We know not what shall be on the morrow—

[We are to-day perhaps enjoying all that our hearts can wish; our bodies are rigorous, our spirits gay, our friends numerous, our means of gratification greatly diversified, and accessible at all times. To-morrow we may be cast down from our pinnacle of happiness; our honour may be laid in the dust: we may be languishing on a bed of sickness; and deprived of all the comforts of life; and our reverse of fortune may be yet further aggravated by the loss of all our friends. The case of Job, if more recent instances were wanting, would sufficiently shew what may happen to us all. Shall we then be promising ourselves years of happiness in the enjoyment of earthly things, when we consider how unstable they are? Again: to-day we are sinning in expectation that we shall, at some future period, repent. To-morrow possibly we may, like Nebuchadnezzar, be deprived of reason; or, like Pharaoh, be sealed up by God under final impenitence. Now is it not madness to risk the salvation of our souls upon the hope of having every thing that can conduce to our eternal welfare continued to us to the latest period of our lives? Should we not rather set ourselves to redeem the present time, and to “work while it is day, lest the night should come wherein no man can work?”]

  2.      We know not whether we shall even live to see the morrow—

[What man is there that has “made a covenant with death, and an agreement with the grave” so as to be assured he shall live another day? Has he this assurance from within himself, or from those around him, or from God? Not from within himself, since neither youth nor health is any security against the stroke of death: not from others, since physicians, however useful in their place, can afford us no help, when God shall call away our souls: not from God; for though he promised to protract Hezekiah’s life for fifteen years, he has not engaged to preserve ours so many minutes. If, with the Rich Man in the Gospel we are saying, “Soul, thou hast much goods laid up for many years,” God may say to us, “Thou fool, this night shall thy soul be required of thee.” Who then, that knows the uncertainty of life, will presume upon its continuance? Let us look at the many thousands who, though but lately they seemed us likely to live as ourselves, are gone into eternity, gone too, before they had prepared to give up their account to God; and surely we shall cry with the Psalmist, “Lord, so teach us to number our days, that we may instantly apply our hearts unto wisdom?”]

  This subject naturally leads us to ADDRESS,

  1.      The careless—

[Is it not sufficient that God has exercised such long-suffering towards you, but will you still continue to provoke him? “O be wise, and consider your latter end.” “To-day, while it is called to-day, harden not your hearts;” lest while you are saying, Peace and safety, sudden destruction come upon youf.]

  2.      The lukewarm—

[Lukewarmness in religion is as odious to God as an utter neglect of it. It is not by a round of formal duties, but a strenuous exertion of all your powers that you are to obtain the prize: for though heaven is the gift of God through Christ, it is bestowed on those only who labour for it. Whatever then your hand findeth to do, do it with all your mighti.]

  3.      The zealous—

[Endeavour to realize more and more the uncertainty of life, that, like the Apostle, you may “die daily.” And, as you know not but that on the morrow you may be numbered with the saints in glory, let nothing be deferred till to-morrow, which you can do for God to-day. Thus will death, however sudden, be welcome to you.]

DCCCXII

ENVY

             Prov. 27:4.

Who is able to stand before envy?

MAN is an enemy to his fellow man: nor is there any one who does not on some occasion experience reason for this complaint. But, if some find means of aggression, others obtain means of defence; some in their own powers; others in the assistance of friends; others in the arm of the law: others, where all these powers fail them, derive a measure of consolation from submission or flight. The most “cruel wrath, and most outrageous anger,” may, by one or other of these means, be withstood, or tolerated, or escaped. But there is one weapon from which there is no flight, and against which there is no protection; and that is, envy: “Wrath is cruel, and anger is outrageous; but who can stand before envy?”

In order to bring the subject of envy fully before you, I will shew,

  I.      What an odious principle it is—

  1.      Consider what envy is—

[Envy, as existing in the soul, is a sense of pain arising from the real or supposed excellence of another, accompanied with a desire to deprive him of it, and to possess it ourselves. The excellence may be either natural or acquired. Any faculty of body or mind which renders a man estimable in the world is a proper object for envy to fix upon, and against which to direct its shafts. So, in like manner, any attainment of wealth or honour will call forth its malignant efforts against the person in whom such a distinction has been found, especially if the distinction so obtained has been an object of desire to the person beholding it, and apparently within his reach: for envy finds scope for operation only between persons amongst whom some kind of rivalry exists. A peasant does not envy either a king or a philosopher; because the dignity of the one, and the wisdom of the other, are altogether beyond a hope, I had almost said a possibility, of his attainment. Envy includes in it a desire of the distinction that calls it forth, and a pain of seeing it possessed by another, when by possibility it might have been possessed by one’s-self.]

  2.      Next mark its odiousness—

[Nothing excites it but what is either really, or in the person’s estimation, good; nor does it ever exert itself, but for the destruction of the happiness of him in whom that good is found. It is the happiness of another that gives pain to the envious man; and the destruction of that happiness is the great object that would afford him pleasure. Its actings, indeed, are not open, like those of wrath and anger: on the contrary, they are as secret as possible; and they put on, as far as possible, a specious garb, a garb of candour and of equity. But its inseparable attendants are of the same odious character with itself: namely, “debates, wraths, strifes, backbitings, whisperings, swellings, tumults.” Indeed, it is very nearly allied to murder: for, as it is invariably connected with, anger, it is murder in embryob: and hence in the Scriptures it is generally associated with murder: “The works of the flesh,” says the Apostle, are hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders:” and in another place he says of unconverted men, that they are “full of envy, murder, debate, deceit, malignity, whisperers, backbiters,” and so on. It indeed may appear harsh to load this principle with such horrid accusations; but they are true, and all verified by experience. Wherefore did Cain slay his brother? it was because he saw his brother receiving from God tokens of approbation which were denied to him. And whence was it that Joseph’s brethren took counsel to slay him? it was on account of his enjoying higher favour with his father than they, and his receiving more remarkable communications from God. But, in truth, we do not view this principle aright, unless we see in it the very image of the devil himself. No other principle in the heart of man bears so strong a resemblance of the devil as this. See our first parents in Paradise, as happy as it was possible for creatures in a state of probation to be. The devil saw and envied them their bliss, and never rested till he had robbed them of it. Nor does he behold one of their descendants turning to the Lord, without using every effort in his power to divert them from their purpose, and to destroy their soulsh. And what does he gain by this? Is he himself rendered happier by depriving others of their bliss? No: he only augments his own guilt and misery!; and yet such is the malignity of his disposition, that he can find no employment to his mind but this: and, so far as he is capable of a momentary mitigation of his pains, he finds it only in robbing man of his happiness, and God of his glory. This is the very character of the envious man, whose “wisdom,” as St. James says, “is not from above, but is earthly, sensual, devilish.”

The fact is, that so odious is this principle in the estimation of the whole world, that there is not to be found on earth a person who will acknowledge himself to be actuated by it: though the real truth is, that there is not an unconverted man in the whole universe who is not, as I shall have presently to shew, under its baneful influence. But the very circumstance of all persons disavowing it, whilst they will readily acknowledge that they are led captive by pride, or anger, or impurity, is sufficient to shew how odious it is in itself, and how despicable in the eyes of every living man.]

The evil of envy will yet more strongly appear, whilst I shew,

  II.      What a destructive principle it is—

There is not a person in the universe able to stand before it. Its workings are inconceivably subtle—

[Persons are not always aware what principle it is which stirs within them, when they are under its influence. Joshua conceived that he was only shewing a commendable regard for the honour of Moses, when he desired that Eldad and Medad, who were prophesying in the camp, should be silenced. But Moses reproved him, saying. “Enviest thou for my sake? Would to God that all the Lord’s people were prophets!” And doubtless those who, in order to grieve the Apostle Paul, preached Christ of envy and strifel, gave themselves credit for a purer motive in their performance of that duty. There are a variety of ways by which men contrive to hide it from themselves. They see some evil in the conduct which they blame: or, if it was not evil in itself, it was faulty in the time, or manner, or measure, in which it was done: or, if no fault attach to it in any of those respects, it was from an improper motive. In short, something shall be found in every thing that a person does, either to make it appear blame-worthy, or, at all events, to abate its excellence: and the person judging of these things will not openly condemn them, but only utter praise in a fainter tone, and in more qualified terms, that so the measure of praise accorded to the agent may be diminished, and his merits be comparatively obscured. This, to the person forming the judgment, shall appear only strict justice: but God, who sees the heart, will designate it envy.]

It finds an advocate in every bosom—

[There is in all a wish to be exalted among their equals: and it there be any who have raised themselves by their own merits above the common standard, every mind will be gratified with hearing of something which shall divest them of their imputed excellence, and reduce them to their former level. Hence the envious man finds an ally in every bosom, and a readiness in all around him to listen to any representation that is of an unfavourable nature; because every one seems to himself elevated in proportion as others are depressed. The means of misrepresentation are infinite in number: and if every statement were carefully investigated before it was received, a man of wisdom and discretion might defy them all: but when every misrepresentation that envy can suggest is listened to with pleasure, and received without inquiry, who must not fall before it?]

The more excellent any conduct is, the more obnoxious it is to its assaults—

[Even piety itself is not beyond its reach: for Solomon speaks of it as a peculiar vanity and source of vexation, that “for every right work a man is envied of his neighbour.” To say the truth, piety is more the object of envy than any thing else; not because others affect it for themselves, but because, in the common sentiments of mankind, it gives to its possessor a transcendent excellence, and raises him almost into a higher order of beings. This was a peculiar source of Cain’s resentment against his brother Abel; as it was of Saul’s against Davido; and of the Jews against Christ himself. Take an act of Christ’s, the restoring of Lazarus from the grave; a more benevolent act could not be conceived, nor one which more strongly carried its evidence of a divine mission along with it. Was it possible for envy or enmity to be provoked by that? Yes: the very act instantly produced a conspiracy against the life of Jesus;—against the life, too, of the man who had been raised by him. Was it so, then, that all the wisdom, or piety, or benevolence of our blessed Saviour himself could not elude this detestable enemy of God and man? No: not even he could stand before it; but, as the Evangelist informs us, he fell a prey to its insatiate rage. Against all his disciples, too, it raged in like manners: and it is in vain for any one, who will serve God with fidelity, to hope for an escape from its virulent assaults.]

Methinks you are now prepared to hear,

  III.      What a damning principle it is—

God has marked his indignation against it even here—

[Greatly does this principle embitter the life of him in whom it dwells. Its operation is not momentary, like that of anger: it lurks in the bosom; it corrodes the mind; it makes a man completely miserable. We may see its operation in Saul. Saul heard the women, out of all the cities of Israel, celebrating the praises of himself and of David; saying, “Saul has slain his thousands, and David his ten thousands. And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more, but the kingdom? And Saul eyed David from that day and forward. And on the very next day did Saul cast his javelin at David twice, in order to kill him:” and throughout all the remainder of his life used every possible effort to destroy him. This may enable us to understand what Solomon meant, when he called “envy, the rottenness of the bonesx.” For as the corporeal system must be altogether enfeebled and destroyed when the bones are rotten; so the moral constitution of the soul is rendered one entire mass of corruption, when a man lies under the dominion of this hateful principle. He is, in fact, as near to the consummation of his misery in hell as the other is to the termination of his life on earth.]

But who can tell with what judgments it shall be visited in the eternal world?

[It is not possible that a person under the dominion of it should ever behold the face of God in peace. “God is love:” love is his very nature and essence: but envy is hatred in its most hateful form, as terminating upon an object, not for any evil that is in him, but for the good which he manifests, and for the success he meets with in the exercise of what is good. How can two such opposites meet together? As well might light and darkness coalesce, as God and an envious man delight in each other in heaven. It is said in God’s blessed word, that “without charity, whatever we possess, or do, or suffer for God, we are only as sounding brass or a tinkling cymbal.” But in that very place we are told, that “charity envieth notz.” What, then, are we to infer from this, but that, as envy proves an entire want of charity, so it proves, equally and unquestionably, a state of mind that is wholly incompatible with the favour of God and the felicity of heaven. But, that we may be assured of God’s indignation against it, let us see what God said to Edom by the Prophet Ezekiel: “As I live, saith the Lord God, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them: I will make myself known amongst them, when I have judged thee.” True indeed it is, that in this passage God is only denouncing temporal judgments: but it amply shews what are his sentiments respecting the principle which we are speaking of, and what will be his judgment upon it in the day that he shall judge the world.]

Having thus exposed, in some measure, the true character of envy, I beg leave to suggest to you some cautions in relation to it. Be careful,

  1.      Not needlessly to excite it—

[Knowing, as you do, how common an evil it is, and how deeply rooted in the heart of man, you should guard against every thins which may call it into action. Whatever you possess, either of natural or acquired excellence, make not an ostentatious display of it; but rather put a veil over it, as it were, that its radiance may not offend the eyes of those who behold you. The less value you appear to put upon your attainments, and the less you arrogate to yourselves on account of them, the less will others be disposed to grudge you the enjoyment of them, and to despoil you of the honour due to them. It was unwise in Jacob to mark his partiality towards his son Joseph, by “a coat of many colours;” and he paid dearly for it by this sufferings it entailed. For your own sakes therefore, as well as for the sake of others, it will be wise in you to bear your honours meekly, and to shew that you are “little in your own eyes.”]

  2.      Not wickedly to indulge it—

[Envy is a principle in our fallen nature far more powerful than men in general are apt to imagine. “Do you think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy?” If you will watch the motions of your own hearts, you will find a sad propensity to it, whenever a powerful occasion arises to call it forth. Suppose a person, whom you have regarded as inferior to yourself in industry and talent, has got before you, and attained a higher eminence than you in your own peculiar line; are you not ready to ascribe his success to chance, or to the partiality of friends, rather than to his own intrinsic merit? and would it not be gratifying to you to hear a similar judgment passed on him by others? Suppose he were by any means to fall from his eminence; would not his degradation give you pleasure? If you praise him, is it with the same decisive tone as you would have wished for, if the praise had been conferred on you? It is when your own honour or interest comes in competition with that of another, that envy betrays its power over you: and if you have been observant of the workings of your own mind, you will be no strangers to the operation of this principle within you. But remember what has been said of its odiousness and enormity; and cry mightily to God to deliver you from its baneful influence. Remember how transitory is all distinction here; and content yourselves with the honour which cometh from God, and will endure for ever.]

  3.      Not basely to fear it—

[Though you are not to make an ostentatious display of any excellence you may possess, and especially of piety, you are not to put your light under a bushel, through the fear of any hostility which a discovery of it may provoke. Whatsoever your duty is, whether to God or man, that you are to do; and to leave all consequences to the disposal of an all-wise Providence. It should be in your mind “a very small matter to be judged of man’s judgment.” If you have “the testimony of your own conscience that you are serving God in simplicity and godly sincerity,” that should bear you up against all the obloquy that the envy or malignity of others can heap upon you. You must expect that “they who render evil for good will be against you, if you follow the thing that is good:” and you must commit yourself to Him who judgeth right, and who will, in due season, both vindicate your character, and make your righteousness to shine forth as the noon-day.]

  4.      Not angrily to resent it—

[Supposing you to be traduced and injured in a variety of ways; “what temptation has befallen you but that which is common to men?” Instead of grieving that you are persecuted for righteousness sake, you should rather regard the hatred of men as a homage paid to your virtue; and should “rejoice that you are counted worthy to suffer shame for Christ’s sake.” You will remember the prayer of our blessed Lord for his murderers: “Father, forgive them: for they know not what they do.” This is the pattern which it becomes you to follow. Your envious neighbours really do not know what they do: they are not aware by what spirit they are actuated, or what evil they commit. Instead, therefore, of being angry with them for the evil they do you, you should rather pity them for the evil they do to themselves. This was the way in which David requited Saul, sparing him when he had him in his power, and mourning for him when he was removed to another world. Your rule, under all circumstances, must be this: “Not to be overcome of evil, but to overcome evil with good.”]

DCCCXIII

THE HEARTS OF MEN ALIKE

             Prov. 27:19.

As in water face answereth to face, so the heart of man to man.

THERE are many things which are justly considered as axioms, of the truth of which we are fully convinced, because they are the result of observation and experience: yet, being declared also by the voice of inspiration, they come to our minds with authority, and demand from us an unhesitating acquiescence. Such is the truth which we have just read from the Book of Proverbs. Any man conversant with the world, knows that human nature is, to a certain degree, the same in every age and in every place. But there are, amongst men, so many discrepancies arising out of incidental circumstances, and so many changes too in the same persons, that if the heart-searching God himself had not determined the point, we should scarcely have ventured to speak respecting it in terms so strong and unqualified as Solomon has used in the passage before us. His words, beyond all doubt, are true: but yet, if not well understood, they are capable of much misapprehension and perversion. In discoursing upon them, I will,

  I.      Explain his assertion—

It needs explanation: for if we were to take it as importing that all men in all circumstances manifest the same dispositions and desires, it would be the very reverse of what we see and know to be true. It is evident, that, though Solomon does not make any distinction, he does not intend to confound all persons in one common mass, and to affirm that, under all their diversified conditions, they are all alike: he supposes, that, amongst the persons so compared, there exists a parity, which may render them proper objects of comparison. He takes for granted, that there is in them a parity,

  1.      Of age—

[If we take men in the various stages of human existence, from infancy to old age, we know that there exists in them a vast diversity of sentiment. To imagine that amongst them all there should be found the same views, desires, and pursuits, would be to betray an ignorance and folly bordering on fatuity. Old men and children can no more be supposed to accord with each other in such respects, than light and darkness. Children must be compared with children; young men with youths; and old men with those that are advanced in years.]

  2.      In character—

[There is in the natural constitution of men a great difference. Infants at their mother’s breast display an astonishing variety of character; some being mild, gentle, placid; others, on the contrary, being filled with the most violent and hateful dispositions. Education, too, will operate very forcibly on men, and lead them to habits widely different from each other. One who is brought up in the unrestrained indulgence of every vicious appetite, cannot be supposed to resemble one who has been well instructed in all virtuous principles, and subjected to all salutary restraints. Still less can the godly and the ungodly be supposed to agree. Divine grace puts men far asunder, and induces sentiments and conduct widely different from any that are found in unconverted men. In comparing these different persons, a due respect must be had to their several characters; or else our judgment concerning them will be extremely erroneous.]

  3.      In condition—

[What community of sentiment, generally speaking, can there be between a prince and a peasant? or what between an unlettered countryman and a sage philosopher? Take a man under the pressure of disease, poverty, disgrace; and what will you expect to find in him that accords with the feelings of one who is living in the fullest enjoyment of ease, and opulence, and honour? Look at even the same person, when, either in a way of elevation or depression, he is changed from the one condition to the other; and you will find in him, for the most part, a corresponding change of views and habits.

I say then, that, to apprehend our text aright, we must consider it as declaring, not that all persons, whatever their circumstances may be, are alike; but that all persons under the same circumstances, due allowance being made for any difference existing from constitution, age, education, habit and grace, will be found to bear a very strong resemblance to each other.]

Taking the assertion of Solomon in this qualified sense, I proceed to,

  II.      Confirm it—

The reflection of a countenance from water will bear a strict resemblance to him whose countenance it is. And a similar correspondence will be found between the hearts of men, who, according to the foregoing limitations, are fit objects of comparison. It will be found in all,

  1.      Whilst in an unenlightened state—

[All unenlightened men agree in this; they affect supremely the things of time and sense. In this also they agree; they disaffect things spiritual and eternal. Here we may range through all the gradations of men, from the prince to the peasant; and through all their ages, from infancy to old age; yea, and through all the different periods of time, from the beginning of the world to the present hour; and we shall not find so much as one differing from the rest, unless indeed a very few, who have been sanctified from the womb. The testimony of Almighty God is this: “They that are after the flesh do mind the things of the flesh; and they that are after the Spirit, the things of the Spirit. The carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be.” Here both of these points are asserted, with equal clearness, and with unquestionable authority. If the point be doubted, look for a person who, from his youth up, has shewn a superiority to the pleasures, honours, interests of this world, and sought his happiness in communion with God, and in the exercises of prayer and praise. Alas! not one such person will you find: the hearts of all have been in perfect agreement with each other, even as the face that is reflected, with the face that inspects the mirror.]

  2.      When awakened to a sense of their perishing condition—

[Let but the eyes of any one be opened to see his real state, and he will begin immediately to tremble before God. No sense of earthly dignity will uphold a man at that hour. Felix on the throne of judgment, and Belshazzar in his drunken carousals, become weak as other men; and betray the convictions of their mind, that “it is a fearful thing to fall into the hands of the living God.” Not the most obdurate sinners in the universe can any longer defy the arm of justice: the very instant they see themselves obnoxious to its stroke, their spirits sink within them. Even the murderers of our blessed Lord, whilst yet their hands were reeking with his blood, cry out in agony of mind, “Men and brethren, what shall we do?”

In another thing, too, they all agree: they all, without exception, seek, in the first instance, to conciliate God’s favour by some works of their own. They will repent; they will reform their lives; they will perform the duties which they have hitherto neglected; they will exercise benevolence to the utmost of their power: they will do any thing, if by any means they may recommend themselves to God as objects of his mercy. Those amongst them who have been somewhat better instructed will allow to Jesus Christ the honour of saving them; but still they must do something to entitle them to come to him, and to warrant their hope in him. None, in the first instance, see, nor, if they were instructed, would they approve, the Gospel method of salvation, simply by faith in Christ. To renounce every kind and degree of hope in themselves is, to their proud hearts, an act of humiliation, to which they cannot submit. They think, so entirely to set aside good works, is to disparage them, and to countenance a neglect of them; and therefore they cannot cast themselves wholly and entirely on the merits of a crucified Redeemer. This reluctance to glorify Christ is, indeed, overcome sooner in some than in others: and in this respect “the publicans and harlots for the most part enter into the kingdom sooner than the Scribes and Pharisees,” because they are sooner convinced that they have nothing of their own to rely upon: but in all is there the same tendency to establish a righteousness of their own, and a difficulty in being brought to “submit to the righteousness of Christd.”]

  3.      When truly converted to the faith of Christ—

[To every one, without exception, “is Christ precious,” even preciousness itself. Find one to whom he is not “fairer than ten thousand, and altogether lovelyf.” You might as well look for one in heaven itself, as on earth. It is not possible to have “tasted how gracious He is,” and not love him, and serve him, and glory in him. Equally characteristic also of the believer is the love of holiness. Sin is no longer that pleasant morsel which they would roll under their tongue: it is hateful and abominable in their eyes: and they would gladly have it crucified within them. The divine image is that which they now affect; and after which they pant, as the hart after the water-brooks. In all, indeed, these marks are not alike visible, because all are not alike gracious; but in all, according to their measure of the gift of Christ, is this grace found: and if there be a professor of religion in whom it is not found, I hesitate not to say, that he belongs not to the class of whom I am speaking, but must take both his name and portion with the hypocrites. Of course, when I speak of the love of holiness, I comprehend it in all its parts, and consider it as extending equally to both the tables of the Law. The man who has a scriptural hope in the Lord Jesus Christ will not fail to “purify himself, even as Christ is pure.”]

  Now this subject is not one of curious speculation; but of real use, of most important USE,

  1.      For our humiliation—

[See the portrait of human nature as drawn in the first chapter of the Epistle to the Romans. See it as again exhibited in the third chapter: “There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way; they are together become unprofitable: there is none that doeth good; no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes.” But it may be asked, What can these passages hare to do with the more moral part of the community? I answer, that “whatsoever things the Law saith, it saith to them who are under the Law; (as every child of man is;) that every mouth may be stopped, and all the world become guilty before God.” Take this glass then, Brethren, and behold your own faces in it; and say, whether you have any reason for self-admiration and self-complacency? The true character of your hearts is this: “They are deceitful above all things, and desperately wicked:” and, if there be any superiority in the conduct of any, you owe it, not to the superior quality of your hearts, but to the preventing and assisting grace of God. And the best amongst you may look upon the vilest of the human race and say, ‘Such an one might I have been, but for the grace of God!’]

  2.      For our consolation—

[When under peculiar temptations, we are ready to think that there is no one like us, and that no one was ever tempted as we are. But “there has no temptation taken any one of us, but what is common to man.” And when we know this, it is a rich source of consolation to us. Not that the trials of others can do us any good: every man must bear his own burthen, whether it be greater or less: but, when a man supposes that he alone is subjected to any peculiar trouble, he is ready to imagine that he is an outcast from the Lord, and that there is no hope for him in God. The removal of this painful apprehension, however, raises him from his dejection, and emboldens him to maintain the conflict with all the enemies of his salvation. He will then chide himself, and say, “Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God: for I shall yet praise Him, who is the health of my countenance, and my God.”]

  3.      For our encouragement—

[If in the Scriptures we see what human nature is, we see also what divine grace is, and what it can effect in the heart of man. After a most horrible description given by the Apostle, of persons who were to be excluded from the kingdom of heaven, he says to the Corinthians, “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” And the change wrought, on the day of Pentecost, on the murderers of our Lord, abundantly shews what may be expected by all who believe on him. The same holy joy shall animate their souls; and the same Almighty power renovate them after the divine image. It was to Christians scattered throughout the world that Peter said, “Through believing in Christ, they rejoiced with joy unspeakable and full of glory; receiving even now the end of their faith, even the salvation of their souls.” What, then, may not we also expect, if we truly believe in Christ! Verily, as in water face answereth to face, so shall our hearts respond to the hearts of the primitive saints, in all that is good and great. Our victories shall be the same as theirs, as shall also be our triumphs and our joys. Let this encourage us to go forward in our heavenly way, expecting assuredly that we in due time shall “see the good of God’s chosen, and rejoice in the gladness of his nation, and glory with his inheritance.”]

DCCCXIV

THE EFFECTS OF PIETY AND IMPIETY IN THE WORLD

             Prov. 28:4.

They that forsake the Law, praise the wicked; but such as keep the Law, contend with them.

MAN, as a social being, has an influence on those around him: and his actions should be considered, not merely as they affect himself, but, in their social aspect, as tending to make an impression upon the minds of others. In this point of view, a great measure of responsibility attaches to us, far beyond what, at first sight, we should be ready to imagine. Our good or evil conduct operates as an example, and countenances a similar conduct in others: so that, in our daily actions, we, though unconscious of it, are doing good or evil to an unknown extent. This is proclaimed in the words before us: “They that forsake the Law, praise the wicked; but such as keep the Law, contend with them.”

From these words I shall be led to shew the effects of piety and impiety on the surrounding world. And,

  I.      Of impiety—

Whatever be men’s line of conduct, they must, of necessity, “have pleasure in those who pursue the same.” Those they will of course choose for their companions; and if for no other reason, yet in their own vindication they will approve of and applaud their ways. The proud will commend the proud, and “call them happy;” as will the worldling also “bless the covetous, whom God abhorrethc.” Indeed, it may be laid down as a general rule, that if only you “do well to yourself,” by studying your own ease, interest, and honour, “all men will praise you,” as men that are wise, and worthy of imitation. It is a matter of course that “the world will love its owne.” This, however, is a very partial view of our text; the true sense of which lies much deeper. The praise which an ungodly man will give to those who are like himself, is bestowed not only occasionally with the lips, but uniformly and without intermission in the life. A man who refuses submission to the will of God, and “forsakes his Law,” does by that very act tacitly, though most intelligibly, declare to all around him,

  1.      That obedience to God’s Law is unnecessary—

[He will acknowledge the Scriptures to be a revelation from God; and would be greatly offended, if his belief in that revelation were questioned. But his faith in it is nothing more than a speculative assent: he regards not the authority of God in it; and by his contempt of that authority he says, in fact, that a submission to it is unnecessary. The language of the heart and of the life is interpreted in this way by God himself: “Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of Hosts? “And this construction is just; for what a man avows to be unnecessary for himself, he must be understood as maintaining to be unnecessary for others.]

  2.      That not even the Gospel itself entails any obligation upon us—

[Many who profess to believe the Gospel, and to make it the ground of their hope towards God, yet feel no constraining influence from all its wonders of love and mercy. They practically say, ‘True, the Lord Jesus Christ came into the world, and “died the just for the unjust, that he might bring us to God.” But what has this to do with the regulation of our lives? We need not be “brought to God” in this world: it will be quite sufficient to be brought to him in the world to come: and we may be sure, even from this very mercy vouchsafed unto us, that God will accept us, even though no change shall have taken place in our hearts and lives. He has sent his Son indeed, as we are told, “to bless us, in turning every one of us from our iniquities:” but we need not be anxious about experiencing any such effect of the Redeemer’s mission: we may live to ourselves, and obtain his favour, as effectually and as certainly as if we lived to him.’]

  3.      That the way of wickedness is preferable as it respects this present world—

[Finding pleasure only in the things of time and sense himself, he encourages the same taste in others. For, for what end “has God given us all things richly to enjoy,” if we are not to enjoy them? As for a compliance with the precepts of the Law, it is obvious that it must require continual self-denial: and what happiness can there be in that? It must detach us, also, from those who are most able and willing to administer to our happiness: and how can that operate, but to our disadvantage? As for repentance, and holy exercises of every kind, they may be very good in a dying hour; but to a person in health they can be a source of nothing but gloom and melancholy. Thus he sanctions the ungodly in the whole of their conduct, and encourages them in all the delusions by which they are misled.]

  4.      That no evil is to be apprehended from it in the world to come—

[This necessarily follows from all the rest: for, if he really thought that God would execute his threatenings against the violators of the Law, he would be more attentive to his own ways. But he persuades himself, that God is too merciful to punish any one in the eternal world, or, at all events, for such slight offences as he commits: and, by his open contempt of God’s threatened judgments, he says to all around him, that they have nothing to fear, since “the Lord will do neither good nor evil.” The exact description of these persons is given by the Psalmist, when he says, “The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. His ways are always grievous: thy judgments are far above out of his sight: and as for all his enemies, he puffeth at them.”]

The very reverse of this is the influence,

  II.      Of piety—

The man who forsakes the Law, praises the wicked; but the man who keeps the Law, contends with them. He does this,

  1.      By the silent testimony of his life—

[A godly man is like “a light shining in a dark place.” However unobtrusive his conduct may be, it forms a contrast with that of all around him, and especially with that of those who move in his sphere of life. If he be young, his sobriety is a reproach to all the giddiness and folly of his youthful acquaintance. If he be of a more advanced age, his zeal for God reproves the worldliness and indifference even of his most respected neighbours. Whether we view his abstinence from sin, or his practice of holiness, he equally casts reflections on the great mass of mankind. “They are of the world, and speak of the world: he is of God, and both speaks and acts for God.” “He is not conformed to the world” in any of its vanitiesm: “he comes out from the world, and is separate; and will not so much as touch the unclean thing.” He endeavours so to walk in the world, as to “keep his garments cleano,” and undefiled with any of its abominations. He is even “crucified to the world, and regards it as a man would who was suspended on a cross, and looking for a speedy dissolution.” At the same time he gives himself to holy exercises; and determines, with God’s help, to fulfil every duty, as in the presence of his God. He shews that he has other views, other desires, other pursuits, than the world has any conception of; that he belongs to another world; that his conversation is in heaven;” and that, “though in the world, he is not of the world, even as the Lord Jesus Christ was not of the world.”

Now all this, of necessity, attracts notice, and constrains all who behold him to say, “If he is right, we must be wrong.” The effect of his conduct is precisely like that of Noah’s, when he built the ark. It is said of Noah, that “being moved with fear, he prepared an ark to the saving of his house; by the which he condemned the world.” How did this act of his condemn the world? He was, it is true, “a preacher of righteousness;” but it was not so much his preaching, as his practice, which was here said to condemn the world. His faith condemned their unbelief; his fear, their security; his obedience, their disobedience. He needed not to say any thing: his conduct spake sufficiently; and the consciences of the beholders made the application. Thus it is, in a measure, with every godly man; he is “an epistle of Christ, known and read of all men.” The ungodly world may shut their eyes against the light of God’s written word; but him they are forced to see, whether they will or not: and in him they see what is the line of conduct which God requires, and how far they are from walking according to it.

That the world consider themselves as condemned by the godly, is evident, from the indignation which they manifest when the light of God’s truth is made to shine before them. They instantly endeavour, by every possible means, to extinguish the light, or at all events to induce the godly to put their light under a bushel, and to hide it from their eyes. They will profess to reprobate the sentiments of the godly: but they would never concern themselves about the sentiments of the godly, if they could but induce them to alter their conduct. It is their conduct that reproaches them, and that forms the real ground of their indignation against them. “If ye were of the world,” says our Lord, “the world (whatever your sentiments might be) would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” Let piety enter into any family amongst us, and we shall see a fulfilment of that word, “Think you that I came to send peace on earth? I came not to send peace, but a swordy.”]

  2.      By the open avowal of his sentiments—

[A faithful servant of God, in whatever line he move, will not be ashamed of Christ, but will “confess him openly before men.” This he feels to be a bounden duty. He does not wish to make a parade of his religion: but he is commanded to “let his light shine before men;” and not only “not to have fellowship with the unfruitful works of darkness, but, when opportunity occurs, to reprove them.” Hence, though he is cautious, “not to cast pearls before swine, who would only trample them under their feetc,” he is “ready to give to every inquirer a reason of the hope that is in him with meekness and fear.” Nor will he be afraid to reprove sin, where he has any hope that his admonitions will be well received. If he be a minister, he will be “bold in the Lord to speak the Gospel of God with much contention;” not fearing the face of man, but declaring, before all, and without reserve, “the whole counsel of God.” Nor, though he move in a private sphere, will he be backward to exert his influence, so far as it extends, for the suppression of evil, and for the diffusion of piety through the world. This indeed will raise up enemies against him: for men will “hate him that reproveth in the gate.” They hated our blessed Lord principally on this account; as he himself told them: “You, (who countenance its proceedings,) the world cannot hate; but me it hateth, because I testify of it that the works thereof are evilh.” It was this that incensed Ahab against Micaiah: “I hate Micaiah because he doth not speak good concerning me, but evil. And it was the faithfulness of John, in reproving Herod’s unlawful commerce with his brother Philip’s wife, that brought down the vengeance of that prince upon himk. But, notwithstanding all the odium that such fidelity will bring upon him, the true Christian will exercise it as occasion serves, declaring candidly his conviction, that “the broad road of the world leadeth to destruction, and that the narrow way alone will issue in eternal life.”]

  From this subject we may clearly SEE,

  1.      How much guilt attaches to us all—

[I will not now speak of those who have lived in open and flagrant sin; though, of course, all that I shall say will apply with double force to them; but I will speak of those who, though moral and discreet, have not given up themselves unfeignedly to God; or who grew up to maturity before they fully embraced the Gospel. Look back to your early childhood: your example even at that time had an influence on your youthful companions; and said to them, in language which they clearly understood, that there was no occasion for them to seek after God. As you grew up towards manhood, your influence became proportionably extended, and proportionably more injurious also. Go now to your different companions, and to the thousands who, unknown to you, derived from your example encouragement in sin: go, tell them how you regret the injuries you have done, and how anxious you are to repair the evil, by making known to them the way of life and salvation. Thousands, alas! are gone beyond the reach of any effort, and are already enduring in hell the miseries which you contributed to heap upon them. But of those to whom you may gain access, how many, do you suppose, would listen to your advice? there would scarcely be found one amongst them all that would not laugh in your face, and account you either a fool or mad. King Manasseh, by his influence and example, did evil to as great an extent as any creature that ever lived: but when he exerted his royal influence to reclaim the persons he had seduced to sin, he could not prevail: they would still, notwithstanding all his edicts, and all his example too, continue to “offer sacrifices on their high-places,” instead of conforming themselves to the commandments of their God. Thus, even supposing that we are now walking in the ways of God, the influence of our former lives will continue to operate to the ruin of many souls, and to the unspeakable augmentation of our own guilt. Contemplate this, I pray you, my Brethren; and remember, that though you may never have committed one single sin that should expose you to shame before men, you are guilty in the sight of God, to an extent that no language can paint, no imagination can conceive. Nay, strange as it may seem, the very blamelessness of your conduct before men, inasmuch as it has attracted a greater measure of their admiration, has unhappily contributed, even beyond the example of the generality, to deceive their minds, and to ruin their souls. I must then say to every one amongst you, that the injury which in your days of thoughtlessness you have unconsciously done to the souls of men, should be a ground of the deepest humiliation to you, to the latest hour of your lives.]

  2.      What a pre-eminent measure of guilt is contracted by the backsliding professor—

[Whilst others, by their ungodly lives, encourage sin in all around them, you do it with far greater effect. For you are understood as speaking from experience; whilst others deliver only, as it were, a hasty and ill-formed opinion. You are considered as proclaiming that there is no excellency, no reality, in religion; that the ways of the world, from which for a season you had departed, are not either so dangerous or so sinful as you had ignorantly supposed; that, in fact, there is no sincerity in those who profess godliness; and that, if all were as honest as you, they would, like you, throw off the mask at once. Ah! think what a stumbling-block you lay in the way of others; how you “crucify the Son of God afresh;” and what cause multitudes will have to curse your very name for ever, whilst they call for vengeance on your souls for contributing so largely to their ruin!

And here let me speak to those who do not indeed draw back to open sin, but only so far as to conceal their principles in compliment to the world. You may account this prudence: but God will account it treason; and the Saviour, whom “you thus refuse to confess, will refuse to acknowledge you in the presence of his Father.” Consider this; and know assuredly on what terms your sentence shall be passed in the last day: “If you suffer with Christ, you shall also reign with him; but if you deny him, he will deny you. If ye believe not his testimony, yet he abideth faithful; he cannot deny himself;” but will assuredly execute judgment, in perfect conformity to this rule.]

  3.      What an incentive we have to cultivate piety in the highest possible degree—

[The more our light shines before men, the more shall we put to shame the wickedness of the ungodly, and encourage the exercise of all that is good in the world. And who can tell how far our influence may extend? If we be the means of leading one sinner to repentance, “we save a soul from death, and hide a multitude of sins.” And what may be the ultimate effects on that person’s family, or even on his remotest posterity, who can tell? Let this then operate as an inducement with us to “shine as lights in the worldq.” I say not but that the saving of our own souls should be our first motive: nevertheless, a strong additional motive we may find in the subject before us. Nor ought it to have light weight on our minds: for, whilst we benefit the world, we greatly honour our God; who is most glorified in those who most reflect his image, and most advance his kingdom in the world.]

DCCCXV

THE LIGHT ENJOYED BY THE GODLY

             Prov. 28:5.

They that seek the Lord understand all things.

THERE are, in the Holy Scriptures, broad, and, if I may so call them, sweeping expressions, which, if taken in their strict and literal sense, have not so much as even the semblance of truth. Yet are they not liable to be misunderstood, because every candid reader will of necessity supply the restrictions which are necessary for a just interpretation of them. For instance: no one who should read the words which we have just heard, would suppose that Solomon ever intended to assert that all who sought the Lord were at once brought to the knowledge of all arts and sciences, and to an acquaintance with all the languages of the earth. Every expression must of necessity be restricted either by the subject of which it treats, or by the context in which it stands. The words before us are used in a way of contrast with those which precede them. The writer has just said, that “evil men understand not judgment;” that is, they understand not what they are doing, or what they ought to do, or the true end and scope of God’s dealings with them. But they who seek the Lord are well instructed in these things: they may be as ignorant of worldly things as any other people; but of things relating to their spiritual and eternal welfare they have a discernment which no ungodly man either does, or can, possess. Taking the word’s with this restriction, I shall,

  I.      Confirm the sentiment—

Here I might enumerate a great variety of particulars, such as the evil of sin, the beauty of holiness, the glory of Christ, which a spiritual man alone can truly apprehend: but, as the expression is broad and comprehensive, so shall my illustration of it be; that so the contrast between the spiritual and carnal man may more forcibly appear. Of those, therefore, who seek the Lord, I will say, they understand,

  1.      The true state and character of the world around them—

[That every thing bears the appearance of some great change that has been wrought upon it, is obvious to all. The very elements bear this stamp upon them; as does also the whole creation, animate and inanimate, rational and irrational. No one can conceive of the world, or any thing in it, as having preserved that degree of perfection in which it was originally created. The ungodly therefore, as well as others, are sensible that there is a great deal of disorder in the world. But the godly man alone sees this in any degree according to its real extent. He sees that the whole universe is up in arms against Almighty God, under the command of that wicked fiend, who, having himself rebelled against his Maker, is labouring to bring every creature into a participation of his crime; and who, having succeeded in this enterprise, is justly called, “the god of this world.” He sees that this contest is carried on, not by those only who are sunk in open profligacy, but by the most moral and sober of mankind; who, in fact, are as much “alienated from the life of God” as others, and have their own “minds as much at enmity with him” as any other people upon earth. He sees, in a measure, what men ought to be, and what they are; and that all, without exception, are “living to themselves, and not unto their God.” The different orders of men are, in his eyes, only like different parts of one great army; differently habited indeed, and differently employed; some under the very garb of friends, whilst others are arrayed as open and determined foes: but all are acting, in their respective places, for the establishment of Satan’s kingdom, rather than of Christ’s. This, I say, the godly man sees, in perfect correspondence with what St. Paul has declared: “There is none righteous, no, not one; there is none that understandeth; there is none that seeketh after God: they are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one.”]

  2.      The real happiness of man—

[The world at large conceive of this as consisting in temporal enjoyment. Pleasure, riches, honour, are looked upon as the great sources from whence happiness must flow: and where these are not eagerly coveted, there is something of a temporal nature substituted in their place: some fond conceit, or a mere state of carnal ease, devoid either of any strong emotions, whether of pain or pleasure. But the godly man knows that there is no happiness but in God—in a sense of his favour, in a performance of his will, in a prospect of his glory. There is in his views, and those of an ungodly man, a most perfect contrast with respect to this matter; each coveting what the other despises, and each regarding as contemptible what the other desires. Our blessed Lord’s words will put this matter in the clearest light — — — The rich, the gay, the honoured, are by the one regarded with admiration and envy; by the other, with pity and compassion. The poor weeping and persecuted saint, on the contrary, is by the one despised; whilst the other affects the experience of such an one with the fondest delight. In a word, whilst to the inquiry, “Who will shew us any good?” the ungodly man says, ‘Give me a supply of corn, and wine, and oil;’ the godly man pours out his soul in that petition of the Psalmist, “Lord, lift thou up the light of thy countenance upon me.”]

  3.      The proper tendency of all that God is doing in the world—

[God is seen both in his word and works; and both in the one and in the other does he appear, to an ungodly world, to obstruct, rather than to advance, the happiness of his creatures. The word is too strict in its requirements to suit our fallen state; and the dispensations of his Providence are calculated only to embitter life by continual troubles or bereavements. Far different from these, however, are the sentiments of a godly man. The whole inspired volume, whether it promise or threaten, prohibit or enjoin, is in his eyes a fountain of good, springing up to everlasting life — — — And all the diversified afflictions which arise, are regarded by him as blessings in disguise; as messengers sent to “humble us, and to do us good at our latter end,” by weaning us from things visible and temporal, and stimulating us to lay hold on those which are invisible and eternal.

An ignorant novice may dread a cross wind, as calculated only to retard the vessel in which he is embarked: but the experienced mariner will welcome it, as filling all his sails better than a wind that is the most direct; and thus, whilst the ungodly man news afflictions only as calamities which he would most avoid, the godly man welcomes them from God’s hands, in the assured hope that “his light and momentary afflictions will work out for him a far more exceeding and eternal weight of glory.”]

Thus, to go no further, it sufficiently appears how much clearer insight the godly man has into God’s word and works, than the ungodly man can pretend to. And now let us,

  II.      Account for the fact—

I readily concede, that, in point of natural talent or acquired learning, the godly man may be inferior to others; but in spiritual discernment he is superior to the wisest philosopher on earth. Does any one inquire how this should be! I answer,

  1.      He has God himself for his teacher—

[All God’s people “are taught of him;” and it is in consequence of their “having heard and learned of the Father,” that they attain to a knowledge which no other person can possess. Were I to say that “the Spirit of God opens the eyes of their understanding,” and “brings them out of darkness into marvellous light,” I should say enough to justify all the assertions which I have made: nor would any one have a right to ask from me an explanation of the process by which this mysterious work is accomplished. Yet I think that the mode of divine teaching may be in some little measure comprehended by means of a suitable and familiar illustration. There are different ways in which an object which is obscure may be rendered visible: one way is, by bringing it nearer to us; another is, by removing intervening obstacles; another, by reflecting stronger light upon it; and another, by strengthening the organs of vision to behold it. Now, without entering into a minute consideration of all these particulars, we may observe, in general, that God’s methods of instructing us by his Spirit are somewhat analogous to these; in that he brings home with power to our souls the truths which we hear, and inclines our hearts to embrace them. The telescope, which brings distant objects to our view, and the microscope, which enables us to discern things which are too small to be seen by the naked eye, make no difference whatever either in the objects themselves or in the organs whereby we perceive them: the things themselves, and our faculties also, all remain the same, whether the instruments be used by us or not. So there is no difference in the truths which are heard by different persons, or in the capacity of those by whom they are perceived: the difference is in the manner in which the truths are presented to the mind: and if we, by instruments of human contrivance, are able thus to bring to the sight of men things that are invisible to the naked eye, we may well suppose that God is able to bring home to the souls of men truths which the unassisted mind is unable to apprehend. But I think we may get a juster view of this, by considering how it is that the imperfections of our sight are remedied in common life. When we have an indistinct vision of objects before us, it is for the most part owing to this: through an excess or defect of convexity in our eye, the object before us either falls short of the retina, or goes beyond it: and the use of glasses is, by a suitable medium to bring the object on the retina, that so it may be distinctly impressed thereon, in all its just symmetry and proportions. Now the Spirit of God, by giving to us “an honest and a good heart,” imprints upon the tablet of our souls the truths, of which, without his aid, we could have no just perception: and thus we are enabled to understand what others are not able to discern. And thus is fulfilled what St. John has said: “The spiritual man judgeth all things; yet he himself is judged of no man: for who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ,” and therefore are qualified to judge both ourselves and others. Now, I the rather dwell on this, in order to remove from the minds of objectors the idea that we lay claim to any thing like miraculous inspiration. We do indeed say, that God alone can enable us to discern the things of the Spirit; but we say, also, that he does this through the use of our own faculties, under the direction and influence of his good Spirit: and thus “he reveals to babes and sucklings the things which he has hid from the wise and prudenth.”]

  2.      He has an inward experience of the things which he knows—

[St. John affirms this very thing: “He that believeth on the Son of God hath the witness in himself;” that is, he has in his soul a distinct perception of those truths which he has received through the medium of his understanding. And this also, I think, may, through a familiar illustration, be made perfectly intelligible to our minds. We know that our senses are given us for the purpose of discerning the distinctive excellencies of every thing around us. It is not sufficient that one faculty alone be brought to bear upon the object that is set before us: we must exercise upon every thing that very faculty which is pre-eminently formed to discover and appreciate its excellence. Suppose we see, for instance, the sun, without feeling its beams; or a flower, without having our smell regaled by its odours; or honey, without tasting its sweetness; or a singing bird, without hearing his melodious notes; it is obvious that we can form but a very inadequate notion of these things, for want of an acquaintance with their chief excellencies: and, in like manner, we can ill judge of a diamond by the touch, when its brilliancy has never been submitted to our sight. It is through the apprehending of every thing by its appropriate sense, that we attain just and adequate perceptions of it. Now the Apostle tells us, that the godly man “has all his senses exercised to discern good and evil:” and hence it is, that having within himself a perception of them which no other man can enjoy, he possesses also an evidence which no other man can attain. Now this test may be applied to every thing that is of a spiritual nature; and the perception arising from it is fitly called “a spiritual discernment?” and by this, I say again, “we understand all things;” as St. John also has told us; “Ye have an unction of the Holy One, and ye know all thingsm.” Here is contained all that I have spoken; namely, the extent of the knowledge possessed by God’s people, and the means by which they are enabled to attain it: “We know all things,” because God himself is our teacher: and by the unction poured out, that is, by the “eye-salve which he puts upon our eyes,” he gives us the actual perception of every thing in our own souls, and, consequently, the clear and proper understanding of it.]

  Methinks you are now ready to INQUIRE,

  1.      How shall I attain this understanding?

[I answer, Not by mere study, even of the Scriptures themselves; but rather by “seeking after God” in spirit and in truth. This is the particular point suggested in my text: “They that seek the Lord understand all things.” You will remember what our Lord has said: “If any man will do his will, he shall know of the doctrine, whether it be of God.” This is that which I have spoken of before: it supposes that there is in us that “honest and good heart,” which alone receives the word aright, and alone enables us to “bring forth fruit with patience.” I would not depreciate books of human composition, and still less the Scriptures of truth: but we must never forget, that “though Paul should plant, and Apollos water, it is God alone that can give the increaseq.” In fact, this is the reason why many hear the Gospel for years without any saving benefit to their souls: they will not humble themselves before God, and seek for mercy through Christ, and give themselves up unreservedly to God; and therefore they remain for ever without any true understanding of the word, and any sweet experience of its power. You must first be melted by it; and then you will be “poured into its mould,” and attain, by means of it, that knowledge of God which is life eternal.]

  2.      How shall I manifest it to the world?

[If “God have given you an understanding to know him,” shew it, not by a fond conceit of your own attainments, or a contemptuous spurning of others as blind and carnal — — — but by a holy life and conversation, such as none but those who are taught of God can maintain. If you know more than others, you should be prepared to answer that question, “What do ye more than others?” “The tree must be known by its fruit:” and, if you have received a superior illumination in your mind, you must “walk worthy of that high distinction,” and “shine as lights in a dark world.” If the Lord, by his Spirit, have written his law upon your hearts, then must you shew forth that law in your lives, and be in the world as “epistles of Christ, known and rend of all men.”]

DCCCXVI

ADVANTAGES OF THE RICH AND OF THE POOR COMPARED

             Prov. 28:11.

The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.

PROVERBS are, for the most part, very obscure: they are intended to convey an abundance of instruction in a small space: and the truths contained in them are almost always such as escape the observation of unthinking men, and such as militate against their most received opinions. That the rich have greatly the advantage of the poor in reference to knowledge in general, must be confessed: for they have leisure, which the poor cannot command; and instruction, which the poor cannot obtain. Hence it is generally supposed that the rich have the same advantage in reference to divine knowledge. But this is by no means true. On the contrary, the poor have, in reference to divine knowledge, the advantage of them. And this is what Solomon affirms, in the words before us: “The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.”

In support of Solomon’s assertion, I will shew,

  I.      That the poor have really the advantage of the rich in reference to divine knowledge—

Elihu, intending to criminate Job, observed, “Great men are not always wise.” And if this be true in relation to the affairs of this world, much more is it so in reference to the concerns of eternity Nor indeed are the poor always wise in this respect: yet have they, on the whole, the advantage of the rich.

  1.      They had the advantage in the days of old—

[Look at those who received the testimony of our blessed Lord. It was said with a kind of triumph, “Have any of the rulers and of the Pharisees believed on him?” Whereas we are told, on the other hand, that “the common people heard him gladlyc.” And such was also the experience of the Apostles: it was chiefly amongst the poor that their ministry was attended with success; as St. Paul observes: “Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence.”]

  2.      They have also the advantage at this day—

[It was to be one mark of the Messiah’s advent, that “to the poor the Gospel should be preached.” By them, too, was the Gospel to be received, whilst by the rich it should be rejected and despised. Nor did our blessed Lord merely affirm this, but he accounted it a fit subject of praise and thanksgiving: “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes!” And now look around, and see if it be not thus at this day. Who are they that value the Gospel? Who are they that attend it, wherever it is preached with effect? Some, indeed, there are of the wise and rich; but very few in comparison; so few, that if a man of wealth and learning shew a decided love to the Gospel, he is regarded almost as a phenomenon; and that, too, no less by the Church than by the world itself. The great mass of religious people are of the poorer class; so that at this day, no less than in the apostolic age, when that appeal of the Apostle James is made to us, “Hearken, my beloved brethren, hath not God chosen the poor of this world to be rich in faith, and heirs of the kingdom which he has promised to them that love him?” there is but one answer that can be given to it: we must say, It is even so; it is from among the poor, and not from amongst the rich, that God has formed his Church: it is “of unhewn stones that his altar is madeh;” and “of these very stones that he has raised up children to Abraham.”]

Seeing, then, that what we have asserted is an unquestionable fact, let us,

  II.      Account for it—

We might be satisfied with referring it, as our blessed Lord does, to the sovereign will of God: “Even so, Father, for so it seemed good in thy sight,” should be quite sufficient for us. But we may trace the fact to natural causes. The rich, from the very circumstance of their elevation in society, are under considerable disadvantages, beyond what are experienced by the poor:

  1.      They are more blinded by prejudice—

[Into the minds of the higher orders of society prejudices are instilled from their earliest infancy. Religious people are kept at a distance from them; religious books are taken out of their hands; and religious sentiments are branded with every epithet that can render them odious. For one word that would lead them to God, a hundred are spoken to draw them from him. Let them betray a love to earthly things, and no one will offer a sentiment to turn them from such an evil way: but let them betray a decided love to heavenly things, and multitudes will exert themselves in every possible way to divert them from so dangerous a path. Hence their prejudices are all on the side of evil and of the world. And how great the effect of prejudice is, may be seen in the adherents both of Judaism and Popery. One would imagine that the superstitions both of the one and of the other must give way before the light of the New Testament: but prejudice, as has been said, has neither eyes nor ears. Truth has no force, and argument no power, when set before one whose mind is pre-occupied with statements of an adverse nature. The Apostle says of the Jews, that “to this day a veil is upon their hearts: so that, when Moses is read to them, they cannot see the true scope of his instructions.” And precisely thus it is also with the rich, when the Gospel is preached to them: “Their eyes are blinded; and they cannot discern” the truth of those things which are proposed to their considerationm. But the poor are, comparatively, but little subjected to this influence. People take not so much pains to prejudice their minds; and they are left more to think and act for themselves. Hence, when truth is proposed to them, they are more open to conviction, and more easily brought under its power. And this is one reason why even the “publicans and harlots enter into the kingdom before the Scribes and Pharisees.”]

  2.      They are more enslaved by custom—

[The rich, amidst all their boasted liberty, are the veriest bond-slaves that the world contains. If negroes are afraid of the scourge of their masters, so are the rich afraid lest they should be subjected to the lash of censure amongst their equals. Let an opportunity of spiritual instruction be afforded them, they would be afraid to avail themselves of it, if it were offered at a place not frequented by the rich, or by a person not approved amongst them. Even though in their hearts they would be glad to hear the instruction, they dare not go over the line prescribed by custom and fashion, lest they should bring upon themselves some reproach. They would be ashamed to be found reading the Bible; and would be in perfect horrors if they were discovered weeping for their sins. True, a rich Papist would not blush at being known to follow the superstitious usages of his Church, because other rich persons both approve and follow the same superstitions: but a rich Protestant would not dare to spend a day in fasting and prayer, because the rich of his own community pour contempt on piety, and on the means by which piety is advanced in the soul. But the poor are more free to follow the dictates of their conscience: and when they “have a spiritual understanding,” they will follow them: they will not be content to “continue in the broad road, because the many walk there; or to desert the narrow path, because there be but few who find it:” they are more independent of the opinions of the world; and are prepared to say with Joshua, “Let others think or act as they please, I will serve the Lordo.”]

  3.      They are more deluded by conceit—

[The rich, on account of their wealth and influence, have great deference paid to their opinions. The flattery which they receive is extremely grateful to them; and they soon begin to think that they are indeed as wise as fawning sycophants represent them to be. Hence they become very confident in their own opinions, and can ill brook contradiction upon any subject. They suppose, too, that they are as competent to judge of religion as of any other subject; and will lay down the law upon the subject of divine truth as confidently as if they had the wisdom of Daniel or St. Paul. But the poor man, that has been taught of God, sees at once how ignorant these persons are on those subjects on which they presume to dogmatize with such unblushing confidence. The rich conceited man will tell us how erroneous it is to represent our fallen nature as so depraved; and what a licentious doctrine that of salvation by faith alone is; and that a life of entire devotedness to God is no better than wild fanaticism or puritanical hypocrisy. But “the poor man, that hath understanding, searcheth him out:” he has within himself the evidence of those truths which the conceited man decries. St. John says, “He that believeth on the Son of God hath the witness in himself:” and this internal evidence is more to him than all the assertions which conceit can dictate or arrogance maintain. He knows his own depravity: he feels his need of a Saviour: he tastes the sweetness of pure and undefiled religion; and from God he inherits a blessing, whilst the rich contemner of his faith receives nothing but woes at the hand of his offended God.]

  IMPROVEMENT—

  1.      Envy not those who are rich in this world—

[Truly they are encompassed with snares, and exposed to great dangers. The advantages which they possess are very trivial: (what has the richest man beyond food and raiment, which the poor possess as well as they?) but their disadvantages are very great; so great, that “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven.” Remarkable, in this view, is that advice of Solomon; “Labour not to be rich: cease from thine own wisdom.” The errors here pointed at are almost inseparable from each other; and every one that is truly wise will be on his guard against them both.]

  2.      Seek to be “rich towards God”—

[That is true wisdom: and the more you possess of spiritual riches, the more truly humble will you be before God. Indeed, a poor pious man is, in God’s estimation, as high a character as exists on earth. When God’s only-begotten Son became incarnate, this was the character he assumed. Seek to be conformed to him, and you need not desire any thing beyond. Nothing is of any value without piety; nor can any thing add to piety, when it fully occupies the soul.]

DCCCXVII

TRUE REPENTANCE RECOMMENDED

  Prov. 28:13.

He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.

THE subject of repentance offers nothing for the gratification of “itching ears.” But it must not on that account be overlooked; since, if less interesting than some other subjects on the score of novelty, it yields to none in point of importance. It is the first act whereby a sinner returns unto his God: and it is an act for which the most eminent saint has occasion from day to day; insomuch that in him it assumes rather the character of a habit than an act. In the more grown Christian, it is the warp, whilst every other grace is the woof: whether the colours interwoven with it be grave or gay, this pervades the whole piece, and is, as it were, the foundation of all the rest.

For the advancing of this work in all our souls, I will shew,

  I.      The folly of covering our sins—

To conceal our sins from the all-seeing eye of God is impossible: yet

There are various ways in which men attempt to cover them—

[Sin, though it cannot be hidden from God, may be covered from ourselves, by denial, by extenuation, by forgetfulness.

Many, though walking in the habitual violation of the plainest duties, will deny that they commit any sin at all. As “the adulterous woman,” of whom Solomon speaks, “eateth, and wipeth her mouth, and saith, I have done no wickedness;” so these, in gratifying their sensual appetites, think that they commit no more evil than if they had merely satisfied the demands of hunger and thirst: and, in their minds, one sinful indulgence is but a prelude to another, whenever opportunity and inclination concur to call for it. Persons of this description, if they receive only a distant intimation of their state, are ready to reply, even against God himself, just as Cain did, after murdering his brother Abel: “Where is thy brother Abel?” “I know not: am I my brother’s keeper?” Thus, rather than they will humble themselves before God, they will deny their accountability to him, saying, “Our lips are our own: who is Lord over us?” But this denial of their guilt will avail them nothing. God will reprove them as he did Israel of old; and will surely visit them with his heaviest indignatione.

Others cover their sins by endeavouring to extenuate the guilt of them. Thus did Adam and Eve in Paradise. Thus also did Saul, after sparing the king of the Amalekites, and the spoil which he had taken, instead of destroying them utterly according to the direction which he had received from the Lord. He first of all asserted that he had executed the divine command; and that being disproved by the lowing of the oxen, he vindicated himself, asserting, that, in as far as he was implicated in the affair, he had acted under the influence of the people, whom he could not restrain, and dared not to resist. Thus it is also that the generality are acting all around us. They cannot actually deny that what they are doing is contrary to God’s revealed will; but they are so circumstanced, that they cannot on the whole act otherwise than they do: the current of the world is so strong against them, that they cannot resist it; and, if they err, the fault is rather in those who have led the way, than in themselves, who have only gone with the stream.

But perhaps the most common way of covering sing is by letting them pass altogether unnoticed. Many are not altogether satisfied that their ways are right: but they go on without much thought, and presently forget any thing which may have made a slight impression on their minds. Forgetting their sins, they suppose that God has forgotten them also. Of such persons God complains; “They consider not in their hearts that I remember all their wickedness.” Very beautiful is the description which God gives of such persons, by the Prophet Jeremiah: “I hearkened and heard, but they spake not aright: no man repented of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battle.” The horse is unconscious of his danger; and so are the mass of ungodly men: “it is a sport to them to commit iniquity;” and, provided it be not of such a heinous nature as to violate the usages of the place wherein they live, they say, “No evil will come unto us.”]

But all who thus attempt to cover their sins are guilty of the extremest folly—

[They “can never prosper.” Temporal prosperity they may have as much as others: but in their souls they cannot prosper.

They cannot in this world. They can have no peace with God or in their own consciences; for God has said, “There is no peace to the wicked.” They can have no victory over sin: for God will not interpose to deliver them from bonds, which they themselves are pleased with. They can have no delight in holy ordinances, either in the public assembly, or in their secret chamber. They may, like Ezekiel’s hearers, be pleased with hearing a man that can play well upon an instrument; but they can have no fellowship with God: for “what fellowship hath righteousness with unrighteousness, or light with darknessm?” They can have no bright and cheering prospects of the eternal world: for they have no evidence within themselves of their acceptance with God, nor any “meetness for the inheritance of the saints in light.”

Much less can they prosper in the world to come. There the impenitent and unbelieving will meet their deserved recompence. No joy awaits them there. They sought not merey and therefore they find it not: they came not weary and heavy laden unto Christ; and therefore they have no part in the rest which he alone can give: they humbled not themselves; and therefore they can never be exalted.]

Let us now contemplate, on the other hand,

  II.      The benefit of true penitence—

True repentance consists of two parts; a confessing, and forsaking, of our sins—

[Confession is of absolute and indispensable necessity. We never can humble ourselves aright without it. Nor ought we to rest in mere general acknowledgments: we should search out our sins: we should say, “Thus and thus have I done.” We should go farther, and enter into the particular aggravations of our sins, in order the more deeply to affect our own hearts, and to fill our minds with self-lothing and self-abhorrence. Not that God needs to be informed: he knows all our iniquities, and all the circumstances with which they have been attended. But by spreading them all before God, we give the more glory to him as a God of infinite mercy and compassion; at the same time that we prepare our own minds for a due reception of mercy at his hands.

But, besides this, we must forsake our sins. If we hold them fast, it is a clear proof that our repentance is not genuine. Nor must we forsake them merely as a man parts with a limb, which, if not amputated, would destroy his life: we may indeed take into our consideration the danger arising from them, as our Lord tells us in the case of “a right hand or right eye,” which, if retained, would plunge us into everlasting perdition: but we must regard them as odious, and hateful, and abominable; and long for deliverance from them as we would for deliverance from the most lothsome disorder.

These two, a confessing, and forsaking of sin, must go together. Supposing we could put away our sins for the future, it would still become us to bewail those which are past: and, if we bewail them ever so bitterly, still must we not rest without gaining the victory over them, it is the union of them both that marks true penitence; and]

Where such repentance is, there God will bestow his richest blessings—

[It is said in a subsequent part of this chapter, that “a faithful man shall abound with blessings.” And this is true of all who deal faithfully with their own souls and with their God, in bewailing and mortifying their most secret corruptions. This is strongly asserted by all the inspired writers. “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.” To such both the faithfulness and the justice of God assure a perfect remission of all sino. Nor will God delay to manifest his love, when once he sees our souls truly humbled for sin. The self-condemning publican was justified even before he left the spot where his confessions were made. And David speaks of the same truth as realized also in his experience. Whilst he forbore to humble himself, he was kept in a state of darkness and misery: but “as soon as he began to confess his sins unto the Lord, the Lord forgave the iniquity of his sin.”

And need we say what “mercy” God will vouchsafe to penitents in the last day? Surely all the manifestations of his love which he gives to them in this world, are but as a twinkling star compared with that full splendour of the Sun of Righteousness, which in that day every contrite soul shall enjoy. The joy of the Father over the returning prodigal, with all the music, and feasting, and dancing, are but faint images of what shall be realized in heaven over every true penitent through all eternity.]

  From hence we may LEARN,

  1.      Whence it is that men know so little of spiritual prosperity—

[Repentance is a work to which we are very averse. If we did but occasionally set apart a day for solemn fasting and prayer, and set ourselves more diligently to the great duty of humiliation before God, we should have more delightful visits from him, and richer communications of his grace to our souls — — —]

  2.      How painful will be the self-condemnation of all who perish!

[The promise in our text will then be remembered with unutterable shame and sorrow. What a reflection will it be, “I might have obtained mercy, but would not seek it:” God said to me, “Only acknowledge thine iniquity:” but I would not deign to acknowledge it. Verily the easy terms on which salvation might have been obtained, will form the bitterest ingredient of that bitter cup which the impenitent soul will have to drink to all eternity.]

  3.      What obligations do we owe to the Lord Jesus Christ!

[It is through him, and through him alone, that repentance is of any avail. There is nothing in repentance that can merit forgiveness: all the merit is in Christ Jesus, even in his obedience unto death: it is that which cancels all our guilt: it is that which purchases our title to the heavenly inheritance. Whilst therefore we confess and forsake our sins, let our eyes be directed to Him as our only hope, even to him, “in whom all the seed of Israel shall be justified, and in whom they shall glory.”]

DCCCXVIII

THE PORTION OF THE FAITHFUL MAN

             Prov. 28:20.

A faithful man shall abound with blessings.

ST. PAUL has told us, that “the love of money is the root of all evil: and that many, whilst coveting after it, have pierced themselves through with many sorrows.” In truth, the effects of this principle on the persons in whom it dwells, and on all connected with them, are beyond all conception bitter and injurious. On the other hand, a superiority to the love of money greatly elevates and ennobles those in whom it is found; and conduces, in a very eminent degree, to their happiness both in this world and the next.

This appears to be the precise import of our text, as it stands connected with the words which follow it. But we need not so limit its use. It contains a general truth, which will afford us much profitable instruction. Taking it in this more enlarged sense, I will endeavour to shew,

  I.      Who are they that answer the description here given us—

Nehemiah, speaking of his brother Hanani, says, “He was a faithful man, and feared God above many:” and he assigns this as his reason for appointing him to superintend the repairs of the city of Jerusalem; since he might be fully depended on for a conscientious discharge of his high office. From hence, then, we see who they are that are entitled to the character of “faithful men.” They are those who are,

  1.      Faithful to their convictions in things relating to God—

[There is in every man, under the Christian dispensation, a conviction that he is a sinner who stands in need of mercy; that God has revealed to us in his Gospel the way in which alone he will dispense mercy; and that, as responsible beings, who shall soon stand at the judgment-seat of Christ in order to be judged according to our works, it is our duty and our happiness to be seeking for mercy in God’s appointed way. Now, if a man be faithful to his convictions respecting these things, we may justly call him a faithful man; but, if he neglect God, and pour contempt upon the Lord Jesus, and disregard his eternal interests, and labour in every possible way to silence the remonstrances of his own conscience, is he faithful? No, indeed; he is a traitor to God and to his own soul. If he be truly upright before God, he will give to the concerns of his soul and of eternity the attention they demand — — —]

  2.      Faithful to their engagements in things relating to man—

[Without supposing any express compact voluntarily entered into between man and man, there is of necessity a mutual obligation lying upon every man to perform the duties of his place and station. As husbands or wives, parents or children, masters or servants, magistrates or subjects, all of us have some line of conduct prescribed to us; and, as members of one great body, are bound to perform our proper office for the benefit of the whole. Every person feels this in relation to others; and would account himself very injuriously treated, if any should violate towards him the duties of their station: and, consequently, every one must owe to others the treatment which he himself claims at their hands. Now, a faithful man considers this, and will labour to do unto others as he, in a change of circumstances, would think it right that they should do unto him. But if a man consult nothing but his own interests and inclinations, and make his own will the only rule of his conduct, can he be called “faithful?” Is he not as much bound to observe the commandments of the second table as those of the first? His obligation to both the one and the other of them is unalterable; nor can either the one or the other in any wise be dispensed with. Religion and morality must go hand in hand. Neither of them can supersede the other; nor can either of them exist without the other: and he who is faithful in one, must of necessity be faithful in both.]

For the encouragement of such characters, I will proceed to state,

  II.      What are the peculiar blessings reserved for them—

Truly “the faithful man shall abound with blessings”—

[I might here enumerate thousands of blessings, if time would admit of it; but I will specify only three: the approbation of God; the testimony of a good conscience; and a blessed hope of immortality and glory — — — But how shall I describe these blessings? “In God’s favor is life; and his loving-kindness is better than life itself” — — — As for the testimony of our own conscience, and the witness of God’s Spirit with ours, that we are upright before him, man can have no greater joy on earth than thatd — — — And who can adequately declare the blessedness of a soul that apprehends God himself as his portion, and all the glory of heaven as his inheritance? — — —]

But it is the peculiarity and exclusiveness of this portion which we are chiefly called to notice—

[To the faithful man these blessings are accorded; but to him also are they limited: for they are peculiar to him; “and a stranger intermeddleth not with his joy,” Let the man who is unfaithful to his convictions or to his engagements say what he knows of these blessings? If he speak the truth before God, he has no experience of them whatever in his own soul. Indeed, it is impossible that he should have any sense of them as already imparted to him; since, if God be true, no one of them belongs to him; “he has no part or lot in any one of them:” they belong to the faithful man, and to him alone — — —]

  SEE, then,

  1.      What is the proper scope and tendency of the Gospel—

[It is doubtless intended to effect a change, yea, an exceeding great change, both in the characters and states of men. But what does it effect in their character? Does it make them hypocrites? No; but faithful both to God and man. And what does it effect in their states? Does it deprive them of comforts, and make them melancholy? No; but it makes them to abound with blessings, both in time and in eternity. O that you could be prevailed upon to view the Gospel in its true light, and to embrace it with your whole hearts!]

  2.      What bitter self-condemnation awaits the impenitent and unbelieving soul—

[You have now the blessings of time and sense. But what are they, in comparison of those that await the faithful man? Even here your portion is far inferior to his: but what will they be in the eternal world? Truly, you will all find, ere long, that to gain the whole world with the loss of your own souls was a sad exchange. May God make you wise in time, that you may not have to deplore your folly to all eternity!]

DCCCXIX

SELF-CONFIDENCE REPROVED

             Prov. 28:26.

He that trusteth in his own heart is a fool.

THE Holy Scriptures speak plainly, and without reserve: they know nothing of that squeamish delicacy that keeps men from designating things by their appropriate names: they declare sin to be sin, and folly to be folly, without considering what the pride of man will say to the fidelity that is expressed. Now this gives an exceeding great advantage to ministers: for though it does not sanction rudeness, or indelicacy, or inattention to the feelings of mankind, it does authorize a “great plainness of speech” in all who deliver the messages of God to a sinful and self-deceiving world. Indeed, by universal consent, a greater freedom of speech is admitted, even by the most fastidious in our public addresses, than would be palatable in private converse: nor will any be offended with us, if we declare authoritatively, and without any palliating modifications, what God has said, and what we know to be true, and what therefore we must affirm, that “he who trusteth in his own heart is a fool.”

In confirmation of this plain and solemn truth, I will shew,

  I.      What is the conduct here reprobated—

Man, when he fell from God, renounced not only his allegiance to him as his Maker, but his affiance in him as his God. Since that time, man affects to be a god unto himself, and places his reliance rather on his own inherent powers than on the Majesty of heaven.

       He relies on,

  1.      His own wisdom and understanding—

[This is true, especially in reference to all that concerns the soul. Every one conceives that he knows what religion is, and how he is to obtain favour at the hands of God. The most careless of men stand, in this respect, on a footing with the most thoughtful and sedate: every one is alike confident that his opinions are just; and he holds them last, with a degree of assurance which the most studious habits would scarcely warrant.

Some, however, will admit the Scriptures to be the only true standard of religious sentiment: but then they suppose themselves to be perfectly equal to the task of extracting from them the mind of God. They feel no need of divine teaching: they are unconscious of the blindness of their minds, and of the bias that is upon their hearts on the side of error. Hence they will take some few particular passages which favour the prejudices they have imbibed; and on them they will build, as securely as if it was impossible for them to err.]

  2.      His own purposes and resolutions—

[Every one has, at some time or other, thought with himself, that it was desirable for him to be prepared for death and judgment: and most persons have formed some faint purposes at least, if not a fixed resolution, that they will amend their lives, and prepare for their great account. In some imminent danger, or under some distressing occurrence, the purpose may have been formed with a view to a speedy change: but, in general, the convenient season is looked for at somewhat of a distant period. But the power to turn to God is doubted by none. The sufficiency of man to execute his own purposes and resolutions is never questioned. Every one supposes that he shall be able to effect whatever his judgment shall direct, and his necessities require. As for any need of divine assistance for these things, men have no idea of it. Their own strength is equal to the performance of all that they judge necessary for their salvation; and therefore they may safely defer the great work of their souls to any period which it may suit them to assign.]

That I may dissuade you from such vain confidence, I proceed to state,

  II.      The folly of it—

Even in relation to earthly things an overweening confidence in our own judgment and strength is a mark of folly: but in reference to the concerns of the soul it is folly in the extreme. For,

  1.      It robs us of the benefit we might receive from trusting in God—

[This is particularly intimated in the words immediately connected with my text: “He that trusteth in his own heart is a fool; but whoso walketh wisely shall be delivered.” Now here the “walking wisely” is put for trusting in God, rather than in ourselves: and the person who so conducts himself, “shall be delivered” from those evils into which the self-confident must fall. Indeed the very honour of God is concerned to leave us, that we may reap the bitter fruits of our own folly. If we succeeded in effecting our own deliverance, we should “burn incense to our own net,” and ascribe all the glory to ourselves. But God has warned us, that, if we provoke him thus to jealousy, we shall lose the benefits which, by trusting in him, we might have obtained; and bring on ourselves the very evils which, by trusting in him, we might have escaped:—“Thus saith the Lord: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord: (where you will see, that to trust in ourselves is a departure of heart from God:) for he shall be like the heath in the desert; and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land, and not inhabited. But blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river; and shall not see when heat cometh; but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit.”]

  2.      It ensures, beyond all doubt, our ultimate disappointment—

[If ever any man was authorized to trust in himself, methinks Peter and the other Apostles were, in relation to their desertion of their Lord, in his lowest extremity. In the fulness of his own sufficiency, Peter said, “Though I should die with thee, I will not deny thee. And so likewise said they all.” Yet, behold, no sooner was their Master apprehended, than “they all forsook him and fled.” And Peter, the most sell-confident of them all, denied him with oaths and curses. And thus will it be with all of us: however firm our resolutions be, they will prove only as tow before the fire, if they be made in our own strength. We need, indeed, only look back and see what has become of the resolutions we have already made. ‘We would turn from this or that sin: we would mortify this or that propensity: we would give up ourselves to God in newness of life.’ Alas! alas! how have these purposes vanished, as smoke before the whirlwind! And though we may think to profit by experience, and to become more steadfast in consequence of our former disappointments, we shall only live to prove with still greater evidence the folly of our own ways, and the truth of that inspired declaration, that “the heart is deceitful above all things, and desperately wicked: who can know it?”]

  3.      It will keep us from discovering our error, till it is past a remedy—

[Tell persons what God says of their ways, and they will not believe it. Every one thinks himself safe; and holds fast his persuasion, in spite of all the admonitions that can be given him. The Rich Man, who was clothed in purple and fine linen, and fared sumptuously every day, would have deemed any one very uncharitable who should have warned him of his approaching end. He would have found an abundance to allege in his own defence; and would not have believed that so inoffensive a life as his could ever issue in such misery as was denounced against him. His five brethren, who succeeded to his wealth, and followed him in what they esteemed so becoming their situation in life, were equally secure in their own minds, and equally averse to think themselves obnoxious to God’s displeasure: nay, so averse were they to admit such an idea, that, if their deceased brother’s wish had been granted, and one had been sent from the dead to warn them of their danger, they would not have believed his report. Hence, like him who had gone before them, they held fast their delusions, till, one after another, they all came into the same place of torment. Each, at the instant of his own departure, saw the danger of those who were left behind: for, as they would not believe Moses and the Prophets, their ruin was inevitable, and their misery sure. Precisely such is our state and conduct. We will trust in our own hearts, and deny the necessity for trusting only in the Lord; and the probability is, that we shall never be undeceived, till we come to experience what now we will not believe. And are not they who pursue such a course justly denominated fools? If a man would not be persuaded that the leaping down from a lofty precipice would hurt him, and should desperately put it to the trial, and break all his bones, would any one be at a loss to assign an appropriate name to him? Yet would he be wise, in comparison of one who, in defiance of all the warnings of Holy Writ, will trust in himself rather than in God.]

  SEE, then, from hence,

  1.      How desirable is self-knowledge—

[Respecting gross offences, men cannot be ignorant of their condition before God: but respecting the state and habit of their minds, especially in relation to the object of their trust and confidence, they are almost as ignorant as new-born babes. People will not inquire; they will not examine; they will not even suspect that they may be wrong. In truth, they will not believe that their self-confidence is so criminal as the Scriptures represent it, or that any danger can await them on account of it. But, my dear Brethren, I beg you to remember, that the declaration in my text is the word of the living God, and shall surely be found true in the end. I charge you, therefore, to examine carefully into this matter. See whether you have just views of the deceitfulness of the heart. See whether you feel so fearful of its delusions, that you determine never to take its report of any thing without comparing it with the sacred records, and imploring direction from God that you may not err. And be assured, that, till you are brought to renounce all dependence on yourselves, and to depend only on the Lord, you are not, you cannot be, in a state of acceptance with God: for, if he pronounces you fools, he will surely deal with you according to your proper character.]

  2.      How necessary is the knowledge of Christ—

[Till we come to know what provision God has made for us in the Son of his love, we shall of necessity continue guilty of the folly which is here reprobated. But when once we are assured that there is another in whom we may trust, and who possesses in himself all the fulness of the Godhead, we are encouraged to look beyond ourselves, and to place our confidence in him. Now the Lord Jesus Christ is that person, who is sent of God for that very end, and “is of God made unto us wisdom, and righteousness, and sanctification, and redemption.” Here, then, we have all that our necessities can require. By this, all temptation to creature-confidence is cut off: for who would lean upon a reed, that has Omnipotence for his support? or who would build upon the sand, that can have for his foundation “the Rock of ages?” Seek, then, I pray you, the knowledge of this Saviour; and beg of God to shew you what an inexhaustible fulness is treasured up for you in him; and how impossible it is that you should ever fail, if only you trust in him. Once begin in truth to “live by faith in the Son of God,” and you “shall not be ashamed or confounded world without end.]

DCCCXX

DANGER OF OBSTINACY IN SIN

             Prov. 29:1.

He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.

AWFUL, most awful, is this declaration; yet is it most salutary, and worthy of the deepest attention. Many indeed imagine that it is suited only to the dispensation of the Law: but it is no less suited to us under the Gospel. The Gospel does not consist of promises only, but of threatenings also: and St. Paul himself tells us, that “the day of the Lord will so come as a thief in the night; and that when men are saying, Peace and safety, then will sudden destruction come upon them as travail upon a woman with child, and they shall not escape.”

But in discoursing on such a subject, we would exercise all imaginable tenderness: and we entreat all who are here present to lift up their hearts to God, and to implore the effectual assistance of his good Spirit, that they may be enabled to “tremble at his word,” and to “receive it with meekness, as an engrafted word, which is able to save their souls.”

There are two things here to which we would draw your attention;

  I.      The character described—

God, with much patience and long-suffering, reproves the sinners of mankind—

[In a variety of ways he administers reproof. At all times he speaks, silently indeed, but powerfully, to men in his word. Every sin is there depicted in its proper colours, and marked as an object of his righteous indignation. There especially we hear him denouncing his judgments against impenitence and unbelief: “Except ye repent, ye shall all perish:” “He that believeth not, shall not see life; but the wrath of God abideth on him.” There too do we find him requiring of us, that we become “new creatures in Christ Jesus;” and declaring, that “except a man be born again, he cannot see the kingdom of God.” In short, every thing that is necessary for us either to know or do, is there revealed — — — and in every part of it God himself is addressing us day and night — — —

He reproves us also by his Providence. Every one of his dispensations towards us has a voice, to which we should give heed, and from which we may gain the most valuable instruction. Does he summon to his tribunal a neighbour, a friend, a relative? He says to the survivors, “Prepare to meet your God.” Does he make a severer inroad on your domestic circle, by cutting off the olive branches that were round about your table, or by “taking away the desire of your eyes with a stroke?” He bids you to seek all your happiness in him alone. By every change of whatever kind, he tells you that “this is not your rest.” Nor does he speak less by mercies than by judgments. Every gift is sent to draw you to him as the Donor; and every instance of “his goodness and long-suffering and forbearance is intended to lead you to repentance.”

Further, he reproves us also by his Spirit. Who amongst us has not often heard his still small voice, saying to us, “Repent?” Who has not felt many checks of conscience, when he was tempted to commit iniquity? These have been no other than the motions of God’s Holy Spirit within us, testifying against sin, and inviting us to serve our God.]

But against his reproofs how often have we “hardened our necks!”

[Many will not endure reproof at all: and, if the word which is ministered to them by the servants of God disquiet their minds, and especially if it strike at their besetting sin, they will vent their indignation against the faithful Messenger who thus disturbs their slumbers. The reproof given to Amaziah was so reasonable, that one would imagine it could not possibly give offence: yet behold, what resentment it kindled in the infatuated monarch! “Art thou made of the king’s counsel? Forbear. Why shouldest thou be smitten?”— — — Nothing could be more just than the reproof which Jeremiah was ordered to administer to the Jewish people: yet the only effect it produced was, to excite their wrath, and to make them threaten him with instant death: “When Jeremiah had made an end of speaking all that the Lord had commanded him to speak unto all the people, then the priests, and the prophets, and all the people, took him, saying, Thou shall surely die” — — — Herod went further still, and actually put the greatest of all the Prophets to death, for no other fault than that of telling him that he should not persevere in his adulterous commerce with his brother Philip’s wife. Thus it is at this day. Men indeed cannot proceed to such extremities against their reprovers now as they did in former times: but the world’s enmity is the same against all who “testify of it that the works thereof are evil;” and it is owing to the protection of the laws, rather than to any diminution of men’s hatred against the truth, that contempt only, and not death, is the portion of God’s faithful servants.

But it is not only in a way of outward opposition that men manifest their obduracy. Many who externally approve of the faithful ministry of the word, are in reality as averse to it in their hearts. They hear the word perhaps even with pleasure, as Ezekiel’s hearers did; but they will not do it. Say whether this be not the case with many amongst you: you have had the whole counsel of God declared unto you; but have you complied with it? Are you truly brought to the foot of cross, in deep humiliation, in earnest prayer, and in a simple reliance on the blood of Jesus as your only hope? — — — Have you also taken his yoke upon you, so that you are daily and hourly fulfilling his will, and regarding his service as perfect freedom? Are you dying daily to the world, and living altogether as pilgrims and sojourners hare, having your conversation in heaven, and looking forward to the second advent of your Lord as the consummation and completion of your bliss? If you be not thus brought to live unto your God, you have not yet complied with his reproofs: and if you are speaking peace to yourselves in such a state, then are you hardening your necks against him. In words indeed you call him Lord, Lord: but whilist you do not the things which he says, you are still among the number of those to whom he will say, “Depart from me; I. never knew you, ye workers of iniquity” — — —]

Having then seen the character that is described in our text, let us consider,

  II.      The judgment denounced against him—

What but destruction can await such a character, even “destruction from the presence of the Lord, and from the glory of his power?” Yes, this is the judgment denounced against him; and his destruction, whenever it shall arrive, shall be,

  1.      Sudden—

[Not unfrequently does God mark by some signal judgment those who have obstinately withstood his warnings and invitations. The Ante-diluvian infidels, who would not be reclaimed by the ministry of Noah, were swept away, as soon as ever their day of grace was ended; as were Pharaoh also, and all his host, when they proudly set themselves in array against the Majesty of heaven. Ananias and Sapphira were also made examples of God’s indignation against wilful and deliberate sin.

But though death should come upon us gradually, as it respects the body, it may, as far as it respects our preparation for it, be altogether instantaneous. The effect of wilful sin is, to harden the heart, and to render us more and more indisposed for repentance. It also grieves the Holy Spirit of God, and provokes him to withdraw those gracious influences which he has hitherto vouchsafed. When delaying our repentance, we are apt to fancy that we shall in a time of sickness have such a favourable opportunity for spiritual exercises, as will abundantly make up for all the time that we have lost: but when sickness comes, we find that we cannot realize all our fond expectations: the state of our bodies perhaps unfits us for exertion: and the indisposition of our mind for holy things in become more deeply rooted, no that we cannot relent, or humble ourselves before God. The word of God, when we look into it, is only as a sealed book. The instructions we receive, produce no effect. Even during their full enjoyment of bodily health many are given over to final impenitence, so that the ministry of the word serves only to harden them, and the Gospel itself becomes to them only “a savour of death”— — — God gives them over to judicial blindness, and leaves them to harden themselves in order to their more aggravated condemnation. Thus he dealt with the sons of Eli; and thus he has declared he will deal with us, if we wilfully reject his tender solicitationsi — — — Thus may death come in its most gradual and protracted form, and yet, as far as respects our souls, be as sudden, as if it visited us like a thief in the night.]

  2.      Irremediable—

[If once God say to his Holy Spirit, “Strive no longer with that man: he is joined to idols: let him alone;” the man is in fact left to irremediable destruction. He will live only to “fill up the measure of his iniquities,” and to “treasure up wrath against the day of wrath.” But at all events, the very instant that death arrests us, our day of grace is terminated: there is no repentance in the grave; no possibility of passing the gulf that is fixed between heaven and hell: the worm that gnaweth the conscience will never die; the fire that torments the body will never be quenched: the wrath to come will ever be the wrath to come.

What a fearful thought is it, that of those to whom the word of salvation is now preached, many will “come at last into that place of torment,” and many, who, like the Foolish Virgins, once had the lamp of outward profession, and associated with the wise virgins, will, instead of being admitted to the marriage supper of their Lord, be “cast into outer darkness, where is weeping, and wailing, and gnashing of teeth!” The Lord grant that none of you may ever experience this doom! yet it is certain, that if you harden your necks against either the precepts of the Law or the promises of the Gospel, this will be your state for ever.

To put you more effectually on your guard, let me]

  ADDRESS—

  1.      Those who are indisposed to submit to God’s reproofs—

[The word delivered to you, so far as it accords with God’s revealed will, is God’s, and not ours. We are his ambassadors; and it is He who speaks to you by our mouth. Indeed, whoever he be that gives you the counsels of true wisdom, he is God’s representative to you. Think then, ye who have rejected the counsels of your friends, and the admonitions of your ministers, what will be your reflections in the last day: when you call to mind the instructions once given by your parents, the advice offered by some pious friend or relative, the warnings delivered by God’s servants in the public assembly, how distressing will it be to see that they were only the means of aggravating your eternal condemnation! Oh! let me prevail with you, ere it be too late. Consider, I pray you, “Who ever hardened himself against God, and prospered?” To-day then, while it is called to-day, harden not your hearts, lest you provoke God to swear in his wrath, that you shall never enter into his rest.]

  2.      Those who are inclined to obey his will—

[Truly this disposition is of the Lord: “it is he that has given you either to will or do.” Bless him, then, that the destruction which has come suddenly and irremediably on so many millions of mankind, was not permitted to come on you in your unawakened state. And now let your hearts be right with him: let every word of his sink down into your ears, and be obeyed without reserve. Seek an entire conformity to his mind and will. “Forget all that is behind, and reach forward constantly to that which is before.” Seek to “grow up in all things into Christ, your living Head.” Make more and more use of that remedy which is in your hands. Apply the precious blood of Christ more and more to your souls, to purge you from your sins; and seek more abundant supplies of the Spirit of grace, to transform you into the Divine image: so shall you be happy now in the prospect of your inheritance, and be progressively rendered meet for your full possession of it.]

DCCCXXI

THE IMPORTANCE OF GOSPEL MINISTRATIONS

             Prov. 29:18.

Where there is no vision, the people perish: but he that keepeth the Law, happy is he.

THROUGHOUT the whole Scriptures, we have one unvaried testimony respecting man. We see, in every part,

  I.      The deplorable state of those who know not the Gospel—

Revelations to the prophets were often made in visions: and hence the subject-matter of the revelation was called their “vision.” Now, where no revelation is, or where, though given, it is not attended to, “the people perish”—

[This is the unhappy state of the heathen world, who are constantly represented as dead in trespasses and sins, and as under the dominion of Satan — — — Still more is this the state of God’s ancient people, whilst they reject the Messiah — — — But far worse is the state of those who hear, without obeying, the Gospel — — —]

  II.      The blessedness of those who hear and obey it—

Our Lord pronounces them supremely blessed. And there is somewhat very emphatical in the declaration of it contained in our text—

[Those who truly believe in Christ, and live altogether by faith on him, “are happy.” They are so, as restored to God’s favour— — — as enjoying his presence— — — as inheriting his gloryh— — —]

  OBSERVE from hence—

  1.      The importance of missionary exertions — — —

  2.      The importance of improving our present privileges—

[On the due improvement of them depends both our present and eternal happiness — — —]

DCCCXXII

THE FEAR OF MAN

             Prov. 29:25.

The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be safe.

OUR blessed Lord, at the very first introduction of his religion into the world, told his followers, that he was not come to send peace on earth, but a sword, and to set at variance with each other the nearest and dearest relatives. We are not however to suppose that this was the proper end of his religion: it was not the end, but the effect: and it is, and must be, the effect, as long as there shall be a carnal and unregenerate man upon earth. What, then, must be done by the followers of Christ? Must they draw back, because their carnal friends forbid them to proceed? or must they put their light under a bushel, lest it should offend the eyes of those who behold it? No: they must dismiss from their minds all fear of men, and be faithful to their God at all events: for “the fear of man bringeth a snare;” which they can only avoid by giving themselves up faithfully to their God.

From the words before us, we learn,

  I.      Our great danger—

The fear of man is far more general than we are at all aware of—

[Ungodly men, who, in relation to all other things, set at defiance the whole world, are yet, almost as much as others, in bondage, in reference to religion. They can set at nought all religion, without any fear at all: but, to shew respect for it, and especially a desire to become acquainted with it, they dare not. They see that there are persons whose ministry would prove instructive; but they fear to avail themselves of such a ministry, lest a suspicion should attach to them as leaning towards a religious life, and as inclined to sentiments which are generally decried. And, as for cultivating an acquaintance with one of strict piety, however much they may wish, they dare not do it, lest they incur ridicule from their ungodly companions.

Persons who begin to feel any concern about their souls are immediately beset with this evil principle. They are conscious that the change which is taking place in them will, of necessity, offend their former companions; and therefore they desire to conceal their feelings, and to avoid the rupture which they foresee. Hence they make many compliances contrary to the convictions of their own conscience; and expose themselves to many temptations, which their better judgment would have taught them to avoid. So common is this bondage, that scarcely one, at the earlier period of his conversion, is free from it. Whatever be men’s rank in life, they are still in subjection to their fellows: yea, the higher their station, the greater, for the most part, is their cowardice.

Nor are established believers free from this thraldom. They do indeed disregard the world; but they are as much enslaved by the maxims and habits of their associates in the church, as ever they were by the world around them. They dare not think for themselves, or act for themselves, according to the convictions of their own minds. They take not their faith and practice from the Scriptures of Truth, but from a standard which obtains among them, and from which they are afraid to deviate. Who would think that Peter himself, bold and intrepid as he was by nature, and still more fortified by grace, should yet yield so far to the prejudice of his Judaizing brethren, as even to endanger the utter subversion of the Gospel, which he had been the honoured instrument of first opening both to the Jewish and Gentile world? Yet so he did, through fear of their displeasure. Who, then, has not cause to acknowledge himself in danger of erring, through the operation of this evil principle?]

To all who yield to its influence, it brings a fatal snare—

[Thousands it keeps from coming within the reach of spiritual instruction. The fear of that expostulation, “He hath a devil and is mad; why hear ye him?” is quite sufficient to intimidate the generality of men, whom curiosity at least might otherwise bring within the sphere of spiritual instruction. And in those of whom better things might have been hoped, it has wrought, in unnumbered instances, to the production of the most tremendous evils, moral, spiritual, eternal. Behold in Peter a dissimulation, which led even Barnabas astray. They, through mercy, were recovered: but many it has led to utter apostasy, and involved in everlasting ruin. In the days of our blessed Lord many were “afraid to confess him, because they loved the praise of men more than the honour that cometh of God;” and many who had followed him “went back, and walked no more with him:” and so in every age, even to the present hour, have many been turned aside by the dread of persecution, and have “made shipwreck of their faith.” And what the issue of this is to their souls, we are told: for “the fearful and unbelieving,” no less than “murderers and whoremongers, have their portion in the lake that burneth with fire and brimstone, which is the second death.” In truth, our adorable Saviour warned his hearers respecting this, from the very beginning; declaring to them at all times, that they who should be ashamed of him, and should deny him, would assuredly find him ashamed of them, and would be ultimately denied by him in the presence of his Father and of the whole assembled universe.]

Seeing, then, that we are all exposed to this danger, it will be expedient that I point out to you,

  II.      Its proper and only effectual antidote—

There is nothing but a regard to God himself that can ever overcome the fear of man: on which account our blessed Lord says, “Fear not man, who can only kill the body, and after that hath no more that he can do; but fear him who can destroy both body and soul in hell.” The same truth is suggested in my text, only in somewhat of a more gentle form: “Whoso putteth his trust in the Lord, shall be safe.”

Would we then be delivered from the foregoing snare, let us put our trust in God,

  1.      For happiness—

[A man who is dependent on the world for his happiness, must of necessity be in bondage to its maxims, its habits, its votaries. But one whose heart is fixed upon God, and who looks up to God as his portion, feels himself at liberty. It is to him a small matter whether the world frown or smile. All that he is anxious about, is, to retain the favour of God, and to have the light of his countenance lifted up upon him. His interest, his reputation, his life may be endangered; but he smiles at the vain attempts of his enemies. They may shut him up from all access of earthly friends; but they cannot deprive him of communion with God: on the contrary, his communications from God are, for the most part, enlarged, in proportion as man’s efforts to distress him are increased. And “when God giveth quietness, who then can make trouble?”]

  2.      For support—

[A man, when menaced by earthly enemies, is driven to the Lord for succour: and, O! what strength does he find communicated to him in the hour of need! Assured of strength according to his day, the believer disregards the utmost efforts of his persecutors. The furnace may be heated seven times more than usual, or the lions have their appetites whetted for their prey; but his mind is in peace, because he “knows in whom he has believed, and that God is able to keep that which has been committed to him.” Whether he shall be delivered by God from his trials, or be supported under them, he knows not: but he is assured, that whatever be done by his enemies, shall “work together for his good;” and that, in the issue, he shall “prove more than conqueror, through Him who loved him.”]

  3.      For recompence—

[To heaven the believer looks, as his final rest: and in the prospect of that, all the transitory events of time become of no account in his estimation. The crown of victory and of glory is ever in his view; and he knows the condition on which alone it will be bestowed: we must “be faithful unto death, if ever we would obtain a crown of life.” Hence he finds no difficulty in renouncing all that the world can give, and in enduring all that the most bitter persecutors can inflict; because, like Moses, he “looks unto the recompence of the reward;” and, like the “women who refused to accept deliverance from their tortures, he expects a better resurrection.” Whatever tribulations he may pass through in his way to glory, he feels no doubt but that the glory which awaits him will amply make amends for all.]

  For an IMPROVEMENT of this subject, I will add,

  1.      A word of caution—

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