Proverbs 27:19

“As in water face answers to face, so the heart of man to man.”

There are many things which are justly considered as axioms of a 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, among men, so many discrepancies arising out of incidental circumstances, and so many changes in the same people, 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 Solomon’s 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—then 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 people in one common mass, and to affirm that, under all their diversified conditions, they are all alike; he supposes that, among the people so compared, there exists a similarity, which may render them proper objects of comparison.

1. Solomon takes for granted that there is in them a similarity 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 among them all, that there should be found the same views, desires, and pursuits—would be to betray an ignorance and folly bordering on absurdity. 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 must be compared with youths; and
old men must be compared with those that are advanced in years.

2. Solomon takes for granted that there is in them a similarity of character.

There is in the natural constitution of men a great difference. Infants at their mother’s bosom 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 beneficial restraints.

Still less can the godly and the ungodly be supposed to agree. Divine grace puts men far asunder, and induces opinions and conduct widely different from any that are found in unconverted men.

In comparing these different people, a due respect must be had to their several characters; or else our judgment concerning them will be extremely erroneous.

3. Solomon takes for granted that there is in them a similarity of 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 honor? 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 people, whatever their circumstances may be, are alike; but that all people 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 his assertion.

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.

1. A resemblance will be found in all who are in an unsaved state.

All unsaved men resemble each other in this—they supremely desire the things of time and sense. In this also they resemble each other—they dislike spiritual and eternal things. 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; yes, 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. The testimony of Almighty God is this, “Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can it be! Romans 8:5; Romans 8:7.” Here both of these points are asserted, with equal clearness, and with unquestionable authority.

If the point is doubted, look for a person who, from his youth up, has shown a superiority to the pleasures, honors, 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. A resemblance will be found in all who are awakened to a sense of their perishing condition.

Let but the eyes of anyone be opened to see his real state before God, 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 as weak as other men; and manifest 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 divine justice; the very instant they see themselves liable to its stroke, their spirits sink within them. Even the murderers of our blessed Lord, while yet their hands were reeking with his blood, cry out in agony of mind, “Men and brethren, what shall we do? Acts 2:37.”

In another thing, too, they all agree; they all, without exception, seek, in the first instance, to conciliate God’s favor 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 anything, if by any means they may recommend themselves to God as objects of his mercy. Those among them who have been somewhat better instructed, will allow to Jesus Christ the honor 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 approve 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 in the salvation of sinners, 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, Matthew 21:31,” 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 Christ, Romans 9:30-33; Romans 10:1-3.”

3. A resemblance will be found in all who are truly converted to Christ.

To every truly converted man, without exception, “Christ is precious,” even preciousness itself! 1 Peter 2:7. Can you find one true convert to whom Jesus is not “fairer than ten thousand, and altogether lovely? Song of Solomon 5:10; Song of Solomon 5:16.” 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 true 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 desire; and after which they pant, as the deer 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 grace of Christ, is holiness found. But if there is a professor of religion in whom no holiness is found, I do not hesitate to say, that he does not belong to Christ, 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 tablets 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! 1 John 3:3.”

APPLICATION

1. This subject is of real and important use, 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 Romans 3:10-19: “There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.”

“Their throats are open graves; their tongues practice deceit.” “The poison of vipers is on their lips.”

“Their mouths are full of cursing and bitterness.”

“Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.”

“There is no fear of God before their eyes.”

Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God!”

Take this looking-glass then, brethren, and behold your own faces in it; and say whether you have any reason for self-admiration and self-delight? The true character of your hearts is this, “They are deceitful above all things, and desperately wicked! Jeremiah 17:9.” If there is 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 among you may look upon the vilest of the human race and say, ‘Such a one might I have been, but for the grace of God!’

2. This subject is of real and important use, 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 anyone of us, but what is common to man, 1 Corinthians 10:13.” 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 burden, whether it is 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 are you cast down, O my soul? and why are you disquieted within me? Hope in God; for I shall yet praise Him, who is the health of my countenance, and my God! Psalm 42:11.”

3. This subject is of real and important use, 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 people who were to be excluded from the kingdom of Heaven, he says to the Corinthians, “And such were some of you; but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God! 1 Corinthians 6:10-11.”

And the change wrought on the day of Pentecost, on the murderers of our Lord, abundantly shows 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! 1 Peter 1:8-9.”

What, then, may not we also expect, if we truly believe in Christ! Truly, as in water face answers 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 ones, and rejoice in their gladness, and glory in their inheritance, Psalm 106:5.”

Charles Simeon

Proverbs 27:4

“Wrath is cruel, and anger is overwhelming; but who can stand before envy?”

Man is an enemy to his fellow man; nor is there anyone who does not on some occasion experience reason for this complaint. But, if some find means of aggression, others obtain means of defense:
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 overwhelming; but who can stand before envy?”

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

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 poison arows. So, in like manner, any attainment of wealth or honor will call forth envy’s 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 people among 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 envy but what is either really, or in the person’s estimation, good; nor does envy 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!

The destruction of the other’s happiness is the great object that would afford him pleasure.

Envy’s 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 subtle garb, a garb of candor and of equity. But its inseparable attendants are of the same odious character with itself; namely, “quarreling, jealousy, outbursts of anger, factions, slander, gossip, arrogance and disorder, 2 Corinthians 12:20.”

Indeed, envy is very nearly allied to murder; for, as it is invariably connected with, anger, envy is murder in embryo! 1 John 3:15; 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, Galatians 5:20-21;” and in another place he says of unconverted men, that they are “full of envy, murder, debate, deceit, malignity, whisperers, backbiters,” and so on, Romans 1:29-30.

It indeed may appear harsh to load this principle of envy with such horrid accusations; but they are true, and all verified by experience.

Why did Cain slay his brother? it was because he saw his brother receiving from God tokens of approbation which were denied to him, Galatians 4:5; Galatians 4:8.

And whence was it that Joseph’s brethren took counsel to slay him? it was on account of his enjoying higher favor with his father than they, and his receiving more remarkable communications from God, Genesis 37:11; Genesis 37:18-20.

But, in truth, we do not view this principle aright, unless we see in envy the very image of the devil himself. No other principle in the heart of man bears so strong a resemblance of the devil as envy. 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 until he had robbed them of it! 2 Corinthians 11:3. 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 souls! 1 Peter 5:8.

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 James says, “is not from above, but is earthly, sensual, devilish! James 3:14-16.”

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 show, under its pernicious influence. But the very circumstance of all people disavowing it, while they will readily acknowledge that they are led captive by pride, or anger—is sufficient to show 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, while I show,

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.

People are not always aware what principle it is which stirs within them, when they are under its influence. Joshua conceived that he was only showing a commendable regard for the honor of Moses, when he desired that Eldad and Medad, who were prophesying in the camp, should be silenced. But Moses reproved him, saying. “Do you envy for my sake? Would to God that all the Lord’s people were prophets! Numbers 11:29.” And surely those who, in order to grieve the Apostle Paul, preached Christ out of envy and strife Philippians 1:15, 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 their envy 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 everything 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, so that 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 if there is any person who has raised themselves by their own merits above the common standard, then 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 unfavorable nature; because every person seems to himself elevated in proportion as others are put down.

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—then who must not fall before it?

The more excellent any conduct is, the more liable it is to envy’s 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 neighbor. Ecclesiastes 4:4.”

To say the truth, piety is more the object of envy than anything else; not because others affect it for themselves, but because, in the common opinions 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, 1 John 3:12; as it was of Saul’s against David, Psalm 38:20; and of the Jews against Christ himself! John 8:45-48. “For he (Pilate) knew it was out of envy that they had handed Jesus over to him! Matthew 27:18.”

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! John 8:45-48; John 8:53; John 12:10-11. Was it so, then, that all the wisdom, or piety, or benevolence of our blessed Savior 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! Matthew 27:18; Matthew 27:20. Against all his disciples, too, envy raged in like manner, Acts 13:44-45; Acts 17:4-5; Acts 17:10-14. In the same way, it is in vain for anyone, who will serve God with fidelity, to hope for an escape from envy’s virulent assaults 2 Timothy 3:12.

Methinks you are now prepared to hear,

III. What a damning principle it is.

God has marked his indignation against envy even here on earth.

Greatly does this principle embitter the life of him in whom it dwells. Its operation is not momentary, like that of anger. Envy 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, “As they danced, they sang: “Saul has slain his thousands, and David his tens of thousands.” Saul was very angry; this refrain galled him. “They have credited David with tens of thousands,” he thought, “but me with only thousands. What more can he get but the kingdom?” And from that time on Saul kept a jealous eye on David. 1 Samuel 18:7-12.

This may enable us to understand what Solomon meant, when he called “envy, the rottenness of the bones, Proverbs 14:30.” 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 of envy! 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 envy 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, 1 Corinthians 13:1-3.” But in that very place we are told, that “love does not envy! 1 Corinthians 13:4.” What, then, are we to infer from this, but that, as envy proves an entire lack of charity, so it proves, equally and unquestionably, a state of mind that is wholly incompatible with the favor 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 surely as I live, declares the Sovereign LORD, I will treat you in accordance with the anger and envy you showed in your hatred of them, and I will make myself known among them when I judge you! Ezekiel 35:11.” True indeed it is, that in this passage God is only denouncing temporal judgments; but it amply shows what are his opinions respecting envy, 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 permission to suggest to you some cautions in relation to it.

1. Be careful to never needlessly excite envy.

Knowing, as you do, how common an evil envy is, and how deeply rooted in the heart of man—you should guard against everything which may call it into action. Whatever you possess, either of natural or acquired excellence—do not make 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 honor due to them.

It was unwise in Jacob to mark his partiality towards his son Joseph, by “a coat of many colors;” and he paid dearly for it by the sufferings it entailed. For your own sakes therefore, as well as for the sake of others, it will be wise for you to bear your honors meekly, and to show that you are “little in your own eyes.”

2. Be careful to never wickedly indulge envy.

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 says in vain, The spirit that dwells in us lusts to envy? James 4:5. See also Titus 3:3.” If you will watch the motions of your own hearts, you will find a sad propensity to envy, 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 ahead of 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 honor 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 and heart, you will be no strangers to the operation of this principle within you.

But remember what has been said of the odiousness and enormity of envy; and cry mightily to God to deliver you from its pernicious influence. Remember how transitory is all distinction here on earth; and content yourselves with the honor which comes from God, and will endure forever.

3. Be careful to never basely fear envy.

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. Whatever your duty is, whether to God or man, that you are to do; and to leave all consequences to the disposal of God’s all-wise Providence. It should be in your mind “a very small matter to be judged of man’s judgment, 1 Corinthians 4:3.”

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 “those 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 judges rightly, and who will, in due season, both vindicate your character, and make your righteousness to shine forth as the noon-day!

4. Be careful to never angrily resent envy.

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 befits you to follow. Your envious neighbors really do not know what they are doing; 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 to 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, 1 Samuel 24:9-11; 1 Samuel 24:16-18 and 2 Samuel 1:17; 2 Samuel 1:24-27. Your rule, under all circumstances, must be this, “Do not be overcome by evil, but overcome evil with good,” Romans 12:21

Charles Simeon

Proverbs 27:1

“Boast not yourself of tomorrow; for you know 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 wild 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 tomorrow, and presuming upon tomorrow:

Providing for tomorrow 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.

1. We presume upon tomorrow, when our affections are inordinately set upon 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
—then 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 anything 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 with 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 everything as not abusing it.”

2. We presume upon tomorrow, when we are but little interested about eternal things.

Everyone knows that sin must be repented of; and that, if we die under the guilt of sin, then we must surely perish.

But this is not all; we must be born again and be made new creatures in Christ Jesus; and though this is not generally understood, every one has an idea that he must become religious before he dies, if he would find acceptance with God in the world to come.

Now if people are deferring the great work of religion—then 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 the caution here given.

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

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

Today we perhaps are enjoying all that our hearts can wish; our bodies are rigorous, our spirits mirthful, our friends numerous, our means of gratification greatly diversified, and accessible at all times.

Tomorrow we may be cast down from our pinnacle of happiness; our honor 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 lacking, would sufficiently show what may happen to us all! Job 1.

See, in spiritual concerns, the case of David. Psalm 30:6-7.

Shall we then be promising ourselves years of happiness in the enjoyment of earthly things, when we consider how unstable they are?

Again; today we are sinning in expectation that we shall, at some future period, repent. Tomorrow 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 everything 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! Ephesians 5:16. John 9:4.”

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 our life so many minutes.

If, with the Rich Man in the Gospel we are saying, “Soul, you have much goods laid up for many years,” God may say to us, “You fool, this night shall your soul be required of you! Luke 12:19-20.”

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 as 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! Psalm 90:12.”

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? James 4:13-16. “O be wise, and consider your latter end.” “Today, while it is called today, harden not your hearts;” lest while you are saying, “Peace and safety!” sudden destruction comes upon you! Hebrews 3:7-8; Hebrews 3:13. 1 Thessalonians 5:3.

2. The lukewarm.

Lukewarmness in religion is as odious to God as an utter neglect of it, Revelation 3:15-16. 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 only those who labor for it, John 6:27. Whatever then your hand finds to do, do it with all your might! Ecclesiastes 9:10.

3. The zealous.

Endeavor 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 until tomorrow, which you can do for God today. Thus will death, however sudden, be welcome to you!

Charles Simeon

Proverbs 26:12

“Do you see a man wise in his own conceit?
There is more hope for a fool, than for him!”

The Scripture never seeks to please the fastidious ear of man, but calls both people and things by their appropriate names. Sin is declared to be the extreme folly; and those who commit it, are proclaimed to be 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 “Do you see a man wise in his own conceit? There is more hope for a fool, than for him!” This is a solemn declaration, 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. People of this description will not condescend to examine their opinions 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 labors under a tenfold disadvantage, by reason of his precipitancy, his self-confidence, his pertinacity. The endeavors 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, while 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 for him; and “You cannot separate fools from their foolishness, even though you grind them like grain with mortar and pestle! Proverbs 27:22.”

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

II. With a more especial reference to saving religion.

A man that carries his self-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, “receives not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned, 1 Corinthians 2:14.” But where, in addition to the natural blindness of the human mind, there is a large measure of prideful 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 who would persuade him to examine with candor, he regards as 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 a one up to his own delusions to believe a lie! 2 Thessalonians 2:11-12,” and to harden himself in his impenitence and unbelief; and if once a man has 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, until 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 hidden from the wise and prudent, he has, of his own good pleasure, revealed unto babes! Matthew 11:25-26;” and so plain shall his ways be made to them, that “a wayfaring man, though a fool, shall not err therein! Isaiah 35:8.” Of the fool, 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. But 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.

Self-conceit, when strongly manifested in relation to earthly things, generally excites pity and contempt; but when exercised in reference to spiritual things, is deemed good 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! Revelation 3:17.”

Bear in mind, that the Scriptures alone are the fountain and standard of truth. Everything 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! Isaiah 8:20.”

Remember, too, that it is only by divine teaching that we can understand the Scriptures! If the eyes of our understanding are not enlightened by the Spirit of God, notwithstanding the light that shines around us—then 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, until after the resurrection of their Lord, Ephesians 1:18. Luke 24:45.

And do not forget, 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, Proverbs 2:1-6.

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! Colossians 2:8.” 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 last hour you need to be reminded of that counsel given to the Christians at Rome, “Do not be wise in your own conceit! Romans 12:16.” You need to be guarded against “thinking that you know anything” perfectly; for, while you are under such an impression, “you know nothing yet as you ought to know! 1 Corinthians 8:2.” “If you will be truly wise, it is by becoming fools in your own estimation, that you are to be made wise! 1 Corinthians 3:18.” If you will not follow this counsel, “God will take you in your own craftiness! 1 Corinthians 3:19-20.”

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! Isaiah 5:21.” And to all I must recommend those petitions of God’s most favored saints, “Open my eyes, that I may behold wondrous things out of your Law! Psalm 119:18;” and, “What I see not, Teach me! Job 34:32.”

Charles Simeon

Proverbs 25:21-22

“If your enemy be hungry, give him bread to eat; and if he is thirsty, give him water to drink; for you shall heap coals of fire upon his head; and the Lord shall reward you!”

The morality both of the Old and New Testament is the same. Some have imagined, that because our blessed Lord said, “A new Commandment I give 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 Creator, 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 neighbor as ourselves,” must of necessity be the duty of every 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, Romans 12:19-20. 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 opinions and feelings.

By nature, we are all 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 anyone 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 any service to him, 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 lack 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, until 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. To put them off their guard, and disable them for resistance, they devised a most hypocritical scheme, 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, Genesis 34:13-15; Genesis 34:25.

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; until by artifice he was enabled to effect his murderous design! 2 Samuel 13:15; 2 Samuel 13:28.

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 hastened with an armed force to cut off Nabal, and every male belonging to his numerous household! 1 Samuel 25:21-22.

Alas! alas! what is man, when left to the workings of his own corrupt nature? His every thought accords with that Pharisaic principle, “You shall love your friend, and hate your enemy.”

By grace, we are enabled to overcome our natural sinful bias, and render good for evil.

Every species of revenge it absolutely forbids, even in thought. “Do not say, I will do so to him, as he has done to me; I will render to the man according to his work! Proverbs 24:29.”

To this effect were those ordinances of Moses, “You shall not avenge, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself! Leviticus 19:18.” And, “If you meet your enemy’s ox or his donkey going astray, you must surely bring it back again to him; and if you see his donkey lying under his burden, and would forbear to help him, you shall surely help him! Exodus 23:4-5.” 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! Romans 12:20. 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. “You shall not smite them; but shall set bread and water before them, that they may eat and drink, and go to their master 2 Kings 6:21-22.” Such is the disposition which we also are called to exercise towards our most inveterate enemies. We must “bless those who curse us, do good to them that hate us, and pray for those who despitefully use us and persecute us Matthew 5:44.” 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 shown us! Matthew 18:22.

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 us! Ephesians 4:32;” and, if we refuse to do so, our doom is sealed, “So also shall the Lord do unto you, if you from your hearts forgive not every one his brother their trespasses, Matthew 18:35.”

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 to 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 anything but love. And this will, if not always—yet sometimes, prevail; as Paul intimates, when he says, “Do not be overcome of evil; but overcome evil with good Romans 12:21.” Indeed, where there is a spark of hypocrisy 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! 1 Samuel 24:4; 1 Samuel 24:11; 1 Samuel 24:16-19; 1 Samuel 26:12; 1 Samuel 26:21; 1 Samuel 26:25.

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 recompense 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 themselves to the direction before us shall the promise be assuredly fulfilled.

It shall be fulfilled here on earth; 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 far more sweet. Revenge 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, 1 Samuel 25:32-33. 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 never lose its reward, then much less shall services rendered to an enemy for his sake pass unnoticed.

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, 1 Peter 3:9.” But the point is repeatedly asserted by our Lord himself, “Blessed are the merciful; for they shall obtain mercy!” “Forgive, and you shall be forgiven! Luke 6:37.” Let this thought occupy the mind; and the performance of the duty will be a delightful task.

ADDRESS.

1. Guard against those sinful reasonings which favor 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 is not manifested, your enemies will be emboldened to proceed to still further outrages. But look at the command of God; and, if this is clearly on the side of forbearance and love, say to every contrary suggestion, “Get behind me, Satan; you are 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, particularly Psalm 109; 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 surely 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 befits us, Psalm 35:13-14. 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; yes, “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 support, his “grace shall be sufficient for you,” and you shall be able to do all things through the strength he will impart!

Charles Simeon

Proverbs 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 your poverty come as one that travels, and your want as an armed man!”

If we have an observant eye, and a mind open to receive instruction, there is nothing 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 everything which comes within our reach, and to allow 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 Solomon observed.

It is not uncommon to see ground poorly cultivated, or business neglected; but as people 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.

1. Generally speaking, the soul lies 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, Matthew 21:33. In the same way, we have the same labor 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 Spirit, which when duly sought, will descend on it as the dew, and distill upon it as rain upon the newly-mown grass. We should be daily occupied in pulling up the thorns and nettles that spontaneously rise, and which, if allowed 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 shown 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 Gomorrah?” Have not unbelief and impenitence, pride and anger, envy and malice, covetousness and impurity, with ten thousand other noxious weeds—been allowed to spring up and grow within us, until they have even “covered the face of the ground!” Alas! the proofs of spiritual sloth are but too evident in us all!

2. Generally speaking, the soul lies unprotected.

Whatever care a man should take of his vineyard, he would lose his labor, if he should forget to fence it in, “the wild beast of the field would soon root it up and devour it.”

In the same way, 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 would long since have fortified them with mere purposes and resolutions. These purposes and resolutions, 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, in Joshua 24:15,
David, in Psalm 119:106,
Nehemiah, in Nehemiah 6:11,
Paul, in Acts 21:13,
—all of these 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, yes, “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.” Enclosed 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 and the prey of every lust?

Such a melancholy sight should make us doubly attentive to,

II. Solomon’s reflections upon the sluggard’s field.

Solomon was more desirous to benefit himself, than to incriminate 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.

In the same way, the state of our souls may well lead us to similar reflections, and:

1. Convince us that sloth is 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.

In the same way, how lamentably does an indisposition to spiritual labor 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 in 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, Proverbs 26:13-15,” whenever the time came for labor and exertion; and thus they have lost the only season which the great Gardener had allotted for the performance of their work.

2. Convince us that sloth is Ruinous.

The ruin of a man who neglects his farm or merchandise is gradual and irresistible; his finances 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 travels”—it proceeds gradually step by step; it is not one hour, or day, that makes a very great difference to a man that is traveling 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, death executes his office, and transmits them, however reluctant, to the tribunal of their Judge! O that we would endeavor 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:

1. We entreat you all to inquire into the state of your spiritual 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, such as:

worldliness, for prudence,
levity, for cheerfulness,
formality, for devotion,
pride and hypocrisy, for zeal and piety.

But consult those who are able to instruct you, and be willing to have:
your vineyard weeded,
your plants pruned,
your wall raised, and
your habits of indolence subdued.

2. We entreat you all to cultivate your spiritual vineyard with speed and diligence.

Had we improved our past time with diligence—then 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! Do not let sloth deceive you any more. There is not one among us who may not see in his own soul what advances sloth 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!”

Charles Simeon

Proverbs 24:11-12

“If you forbear to deliver them that are drawn unto death, and those that are ready to be slain; if you say: Behold, we knew it not; does not he who ponders the heart consider it? and he who keeps your soul, does 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 support 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. Excuses for their neglect of spiritual duties.

“They have not time to attend to their spiritual concerns.”

Not time? For what then is their time given them? What other business have they in comparison with this? But, if they would speak the truth, is not their disregard of true religion to be traced rather to:
their lack of inclination to spiritual things;
their lack of faith in the divine records;
their lack of all fear of God;
their lack of all concern about their souls?

How vain then their plea of lack of time, when their neglect arises from a total alienation of their hearts from God!

2. Excuses for their neglect of moral duties.

The duties of sympathy, of compassion, of activity in supporting 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, or 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? 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 trivial 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 excuses.

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!

1. God will judge with truth.

He looks not at the outward appearance, “He searches the heart and tries the thoughts,” 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. God will recompense 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. “Whatever we have sowed, that shall we also reap; if we have sowed to the flesh, we shall from 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 a 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 approved by his own conscience, while he was sinning against God with all his might. Do not be 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 everything 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.

Charles Simeon

Proverbs 23:26

“My son, give me your 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! Proverbs 8:1; Proverbs 8:22-32; and as directed generally to all 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 are 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 this command.

1. To give our heart to God, implies that we give him the affections of our 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. We should be able to say with David, “Whom have I in Heaven but You? and there is none upon earth that I desire besides you! Psalm 73:23.”

2. To give our heart to God, implies that we give him the confidence of our mind.

If there is anything 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, Jeremiah 17:5. We should confide altogether in his wisdom to guide us,
in his power to uphold us,
in his goodness to supply our needs,
and in his truth to fulfill to us the promises of his Word.

We should consider him as alone able to help us, and as all-sufficient for our utmost necessities. “Trust in the LORD with all your heart, and do not lean on your own understanding!” Proverbs 3:5

3. To give our heart to God, implies that we give him the service of our life.

Without this, all else is vain. Obedience is the certain fruit of love to God, John 14:15; John 14:21. Yes, it is altogether identified with it, “This is the love of God, that you keep his commandments, 1 John 2:3-5.” To the man that has given his heart to God, no commandment can be grievous, 1 John 5:3.

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

II. The reasonableness of this command.

To surrender up our whole selves to God, is called by Paul, “a reasonable service, Romans 12:1.” 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 anything from him? A potter feels himself entitled to the use of the vessel which his own hands have made. In the same way, 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 lives to himself; and no man dies 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! Romans 14:7-8.”

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, “You are not your own; you are bought with a price; therefore glorify God with your bodies and your spirits, which are his! 1 Corinthians 6:19-20.” And in another place he gives this as the duty of every man according to the dictates of his most deliberate judgment, “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again! 2 Corinthians 5:14-15.” Was he mistaken in his judgment? 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 spiritual 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, with which the Father has 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 is a reasonable service? The utmost then we can do to serve and honor 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 anything 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—yes, and our own lives also, in comparison with him! Luke 14:26.”

APPLICATION.

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 anything from us? or can we add anything 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! 1 Corinthians 16:22. Attend to it then; and see that you obey it in truth. Give not to your God and Savior 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 you shall be my sons and daughters, says the Lord Almighty!”

Charles Simeon

Proverbs 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 show 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 recompense for a whole life of labor. 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 splendor; it exhibits to us a Savior, 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 gospel truth is of incalculable importance to every 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, 1 Corinthians 2:14. “At that time Jesus said: I praise you, Father, Lord of Heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children! Matthew 11:25-26.” 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, “You shall know the truth; and the truth shall make you free! John 8:32.” Nothing but gospel truth will impart true 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.”

II. The advice given us in relation to gospel truth.

“Buy the truth!”

“Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding!” Proverbs 4:7

It must be purchased. As freely as it is given, I say again, it must be purchased; it must be bought with labor, and with the sacrifice of everything that can stand in competition with it. The fruits of the earth, though given us entirely by God through the beneficial influence of the sun and rain-clouds, must be sought and labored for; nor can we hope to obtain “the fruits of the Spirit” without similar exertions. Solomon tells us, that, notwithstanding that it is “the Lord who gives knowledge”—that “we must cry after it, and lift up our voice for it, and seek it as silver, and search for it as for hidden treasures; and that then only can we understand the fear of the Lord, and find the knowledge of God! Proverbs 2:3-6.”

Nor is it less necessary that we be ready to part with all earthly interests in order to secure gospel truth. Our Lord compares the Gospel salvation to “a treasure hidden in a field,” and to “a pearl of great price; which whoever finds, should go and sell all that he has and purchase it! Matthew 13:44-46.” If, like the Rich Youth in the Gospel, we refuse to part with all, we never can possess the salvation of God.

Paul is our pattern in this respect. He possessed more religious accomplishments than most any other person, yet he says, “Whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ–the righteousness that comes from God and is by faith, Philippians 3:7-9.”

And it is worthy of observation, that among the things which he despised thus, are to be reckoned, not his temporal interests only, but his own carnal wisdom and his legal righteousness! Philippians 3:9, 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 to sleep; 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 honor; yes, 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 endeavor to ascertain that it is good and genuine. And so must you do in relation to the Gospel. You must not take anything for granted. You have a touchstone, by which you must try whatever is offered to you for sale, Paul speaks of a false Gospel, as finding an extensive currency in the Galatian Church, Galatians 1:6-7; and such a Gospel is but too often commended to us at this day. Examine, then, what you 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 alone,

and through faith alone, in Christ alone. 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 you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see! Revelation 3:18.”

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 gospel truth ever repented of their purchase.

I know, indeed, that you may find stony-ground hearers in every place where the Gospel is preached; yes, and many a Demas too. But the former are people 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, 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 among 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 among the faithful followers of the Lamb. Do not be 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 salvation of 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. Do not lose the opportunity that is now afforded to 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. Do not say that you are poor, and cannot pay the price; for you are invited “to buy it without money and without price! Isaiah 55:1.”

O that I might but prevail upon you, before it is 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 recompense! Luke 18:28-30.

Charles Simeon

Proverbs 23:17-18

“Do not let your heart envy sinners, but live in the fear of the LORD always. Surely there is a future, and your hope will 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.

The people of God, especially under troubles and persecutions for righteousness sake, are almost ready to look upon the wicked with an eye of envy. For if this present world alone were considered, and temporal enjoyments were the proper standard of happiness, perhaps the ungodly might on the whole be encouraged as possessing a happy and an enviable lot, Psalm 73:3-5.

But the righteous, under whatever disadvantages they may lie, have no just cause to “envy sinners;” seeing that nothing but disappointment awaits the people of this world; while 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 saving religion. And when we are bidden to live under its influence always, 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, John 1:12.”

Until 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, Romans 8:15-16,” until we are made his by faith in Christ Jesus, Galatians 3:26. But when we have become his children, then we must go in and out before him with holy confidence, exactly as dutiful children before a loving parent. To walk thus before him was the perfection of Abraham’s attainments, Genesis 17:1; and it is that which is held forth to us also as the summit of a Christian’s duty and privilege, Ephesians 5:1.

2. A sense of duty to God, as our Master.

This is united with the former by God himself, “A son honors his father, and a servant his master; if, then, I am a father, where is my honor? and if I am a master, where is my fear? Malachi 1:6.” 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 anyone to embark in some other pursuit, he would immediately reply, as our blessed Savior 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 as good servants of Jesus Christ.

3. A sense of responsibility to God, as our Judge.

Never are you to lose a sense of this. It is quite a mistake to call this legalism. 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 solemn day! 1 Corinthians 9:26-27. 2 Corinthians 5:9-10. James 5:8-9. 1 Peter 5:1-4. 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 deceit.

Let every place then bear, as it were, this inscription, “You, God, see me;” and take heed to your thoughts, no less than to your actions, so that you may be found “sincere and without offence until the day of Christ! Philippians 1:10.”

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

II. The encouragement given to us in living in the fear of God.

The whole Scripture declares, that, “truly, there is a reward for the righteous! Psalm 58:11;” and this, I conceive, is the true import of my text, see Proverbs 24:14.

The ungodly hope to find happiness in their ways of sin; but they pursue a phantom, and embrace a shadow.

But not so those who fear the Lord; they shall “have a sure reward;” as God has said, “The hope of the righteous shall be gladness; but the expectation of the wicked shall perish! Proverbs 10:28 with 11:18.”

What, then, my brethren, do you 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, Proverbs 14:26.” Yes, truly, 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 who is poor and of a contrite spirit, and who trembles at his Word, Isaiah 66:2;” and “to him will he give beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness! Psalm 61:1-3.”

Do you expect peace of conscience?

This also shall you possess. Hear what David says, “What man is he who fears the Lord? Him shall the Lord teach in the way that he shall choose; and his soul shall dwell at ease, Psalm 25:12-13.” Peace is the legacy which Jesus has bequeathed to all his redeemed people, saying, “Peace I leave with you; my peace I give unto you! John 14:27.” “To the wicked there is no peace, Isaiah 57:21, “but for you is there “a peace that passes all understanding.”

Do you expect 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, Jeremiah 32:40.” 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 is by life or by death Philippians 1:19-20.”

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 you! Romans 8:35-39.

Do you expect 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! Psalm 37:37.” I do not say 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 trusts in me! Isaiah 26:3.”

Do you expect 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, says the Lord; thoughts of good, and not of evil, to give you an expected end! Jeremiah 29:11.” And in this you differ widely from the lost sinner, who casts off the fear of God. To people of this latter description God says, “What fruit had you then of those things whereof you are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, you have your fruit unto holiness and your end everlasting life, Romans 6:21-22.”

Tell me now, brethren, whether you have not encouragement to fear the Lord? and whether there is any sinner in the universe whose portion can be compared with yours?

APPLICATION.

As for you who do not fear God, whatever you may possess of this world, or whatever gratifications you may enjoy—you have a miserable portion indeed! And though you abounded with everything, like the Rich Man in the Gospel—yet a pious Lazarus, that was destitute of all things, or even a martyr at the stake, is a preferable state to yours! Well may you envy the poorest, the lowest saint on earth. Where will you look . . .
for pardon,
for peace,
for strength,
for comfort in a dying hour,
and for glory in eternity?

Think of your misery before it is 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!

Charles Simeon