Bible Commentaries

DISCOURSE: 757

CONFIDENCE IN GOD ENCOURAGED

Proverbs 3:5-6. Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him; and he shall direct thy paths.

THE book of Proverbs is not so much designed to open to us the way of salvation, as it is to regulate our conduct after we have attained the knowledge of the truth. It abounds with maxims admirably calculated to assist us in our intercourse with men, and with instructions also relative to our walk before God. Of this latter kind is the advice given us in the words which we have just read: wherein we see,

I. The confidence which God requires of us—

As creatures, we are of necessity dependent on Him who first gave us our existence: for in him we live, and move, and have our being. But it is by no means sufficient for us to acknowledge this as a truth which we cannot controvert: we must acquiesce in it as a state that we approve, and glory in it as our highest privilege. Our confidence in God must be co-extensive with our necessities: it must be—

1. Entire—

[We must trust in the Lord “with all our heart.” There must be no aversion to such an appointment as unnecessary, no distrust of it as insufficient. We should view ourselves as utterly incapable of ensuring our own happiness: and we should regard God as engaged to order every thing for our good. We should not for a moment doubt his wisdom to discern what shall eventually prove best for us, nor his power to execute it, however great or numerous the difficulties may be which appear to obstruct its accomplishment. Nay, we must be persuaded, that his love delights in caring for us, and that his truth and faithfulness will perform all that in his unbounded mercy he has undertaken in our behalf. From this conviction we must commit all our concerns to him. to be ordered and overruled as he in his infinite wisdom shall see best. There must be an actual transfer of them if we may so speak into his hands, and a full conviction of mind that he is able to keep, and will assuredly keep, what we have so committed to him, so as to bring all our affairs to a blessed and successful issue [Note: Psalms 37:5. with 2 Timothy 1:12.].]

2. Exclusive—

[We must “not lean to our own understanding.” so as to rely on it for any thing. We are to use our understanding indeed, but not to transfer to it any measure of that dependence which should be placed on God only. We know not what would be the ultimate issue of any one thing. We are ready to suppose, that whatever obstructs our wishes for a time, will endanger their final accomplishment: whereas God often makes those very events subservient to his own gracious purposes, and uses them as means whereby his ends shall be fulfilled. This was remarkably the case with Joseph, in all his trials: and there is no true believer who will not acknowledge, that in his own experience many things which have been desired by him would have proved injurious, and many things which have been deprecated by him have been overruled for his welfare. From a full conviction that “a man’s way is not in himself, and that it is not in man that walketh to direct his steps [Note: Jeremiah 10:23.],” we must renounce all idea of planning for ourselves, any further than in an entire dependence on the divine guidance and direction. We are doubtless to use all proper means for attaining what on the whole appears most desirable: but the relying on our own devices, as calculated of themselves to ensure success, is the thing which God has marked with his strongest disapprobation [Note: Isaiah 22:8-11. See also Isaiah 30:1-3; Isaiah 31:1-3.] — — — The doing of this demonstrates our folly [Note: Proverbs 28:26.], and exposes us to the heaviest curse [Note: Jeremiah 17:5-6.]. We must therefore altogether “cease from our own wisdom [Note: Proverbs 23:4.].”]

3. Uniform—

[“In all our ways we must acknowledge him;” not in those only which seem to be of greater importance, but in all without exception. It is not in the rise and fall of empires only that God’s hand is to be viewed, but in the falling of a sparrow, or in any event equally insignificant. We are apt to consider some things as important, and others as unimportant; but the truth is, that in God’s sight nothing is important (except as it may advance his glory); nor is there any thing unimportant as it relates to us. Many things which in their effects and consequences have been of the greatest imaginable importance, may in their origin be traced to the slightest possible occurrence. If we look into the book of Esther, we shall see this observation confirmed in its utmost extent. Nor is God to be acknowledged only in those events which would be deemed small, but in those also which are casual, or, as we call them, accidental: “the lot (than which nothing is more casual) is cast into the lap, but the whole disposal thereof is of the Lord.” In every thing therefore, whether great or small, painful or pleasant, concerted or fortuitous, God must be acknowledged as having sent it, if past, and as having the entire disposal of it, if future.]

To place this entire confidence in God will be found our truest wisdom, if we consider,

II. The encouragement he gives us to trust in him—

Wonderful is the promise here given for our encouragement; “He will direct our paths.” But how will he direct us? Will he speak to us in dreams, or visions, or by Urim and Thummim, or by an audible voice? Or will he go before us in the pillar and the cloud, as he did before his people in the wilderness; or answer us, as he did David, in reference to the men of Keilah, and the Amalekites [Note: 1 Samuel 23:4; 1 Samuel 11:12; 1 Samuel 30:8.]? No: we are not authorized to expect any thing of the kind: yet will he direct us sufficiently to preserve us from any material error,

1. By his Spirit—

[To “open the eyes of our understanding” is one of the most important offices of the Spirit: and, in doing this, he will purge away from our eyes that film which obstructs our sight. Pride, passion, interest, and a thousand other things, incapacitate us for a clear and perfect discovery of our duty: and, till these be mortified, we are constantly exposed to the most awful delusions: we are ready at all times to “call good evil, and evil good: to put darkness for light, and light for darkness.” But, when our minds are duly enlightened, we see things in their proper colours. On different occasions, when the apostles would have called fire from heaven to consume a Samaritan village, and when they contended with each other who should be the greatest, our blessed Lord instructed them better: and so will he do with us, bringing to our remembrance some portion of God’s word which bears upon the point in hand. Thus he fulfils that blessed promise, “that we shall hear a word behind us, saying. This is the way, walk ye in it: when we should otherwise have turned either to the right hand or to the left [Note: Isaiah 30:21.].” We say not, that the Holy Spirit does not sometimes effect this without the word: we are inclined to think he does; and that too by a kind of impression on the mind deterring us from evil and guiding us to good [Note: Psalms 73:24. 1 John 2:20; 1 John 2:27.]: but he never does it contrary to the word. Suffice it to say, that whether with or without the word, he will guide us into all truth, so far as shall be necessary for the rectifying of our views, and the regulating of our conduct.]

2. By his Providence—

[God often interposes for men in a most wonderful manner, to preserve them from evil, and to guide them into that which is good. Even a wicked Balaam was obstructed in his way by God’s appointment, in order to awaken him to a just sense of his duty. A remarkable instance of such an interposition occurs in the life of David. He, being incensed against Nabal for the contemptuous manner in which he had treated his messengers, and for his ungrateful refusal to administer to his necessities [Note: 1 Samuel 25:4-11.], had determined to avenge himself upon him and all that belonged to him. But God put it into the heart of Abigail to go to meet him, and by mild representations to pacify his wrath [Note: 1 Samuel 25:18-31.]. Thus were the greatest impieties prevented through the intervention of this prudent female [Note: 1 Samuel 25:32-34.]. And in this way God often directs the ways of his people, either sending a friend perhaps, or a minister, to suggest such considerations as shall influence their minds: or by some particular occurrence “raising, as it were, a hedge, or building a wall,” to keep them in the path of duty [Note: Hosea 2:6-7.]. It may be, that the occurrence may occasion much grief at the time; but God knows how to accomplish his own purposes, and will constrain us all in due time to acknowledge that “he doeth all things well.”]

We will add a few words,

1. To direct your exertions—

[Do not imagine that confidence in God is to supersede your own personal exertions. You are to labour, as much as if every thing depended on yourselves; and then to trust in God, as if nothing had been done by you. You must also expressly commit your concerns to God in fervent and continual prayer. The Psalmist particularly combines this with confidence in God: “Trust in God at all times, ye people; pour out your hearts before him [Note: Psalms 62:8.].” The confidence that is unaccompanied with prayer and diligence is mere presumption. We have a beautiful pattern in Jacob, when he was about to meet his brother Esau. He disposed every thing in a way most suited to pacify his brother’s anger, or, in the event of not succeeding in that attempt, to secure that part of his family who were most dear to him: but, whilst he acted thus, he committed himself wholly to the Lord, and looked for success from him alone [Note: Genesis 32:9-32.]. Thus let there be no want of prudence or of diligence on your part; and then you may be assured that God will not suffer you to be disappointed of your hope.]

2. To regulate your expectations—

[Though God promises to direct your paths, he will not so direct you as to keep you from every degree of error. The apostles themselves, though in what they declared to be the will of God they were inspired to utter nothing but what was true, were not infallible in their own personal conduct. Peter greatly erred on one occasion, in his conduct towards the Gentiles; as Paul also did in reviling God’s high priest. You must not therefore conceive that you are certainly and altogether right, because you have prayed to God for direction: God may have many wise and gracious purposes to answer by leaving you still under some measure of darkness and ignorance: if it be only to humble you still more, and to shew you the blindness of your minds and the deceitfulness of Your hearts, it is a good and gracious end, for which you will in the issue see reason to be thankful. Be modest then, and diffident in your conclusions: and instead of assuming infallibility to yourselves, be always ready to suspect that your way is still far from perfect; and to the latest hour of your lives be proving to God to lead you in a right path, and to fulfil to you that gracious promise. “The meek he will guide in judgment; the meek he will teach his way.”]

DISCOURSE: 758

THE REWARD OF CHARITY

Proverbs 3:9-10. Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

TO instruct men how to ensure success in their agricultural pursuits or commercial speculations, is no part of a minister’s office. Were we able substantially to benefit mankind in those particulars, there would be no want of hearers, nor any complaint that we laboured too zealously in our vocation: on the contrary, the more successful we were in effecting our wishes, the more gratefully should we be acknowledged as public benefactors. Shall I then, for once, exceed, as it were, the commission given me, and attempt to teach you how to thrive in this world? Yes; suffer me for once to usurp this office: and to assure the most unlearned person amongst you, that by acting on the principles which I will set before him this day, he shall be as sure to prosper in his business, as if he were ever so conversant with the arts of trade. I mean not indeed to say, that a person going out of his own proper line shall be enabled to prosecute that line to advantage: but that, whilst proceeding prudently in his proper vocation, he shall succeed more certainly, and to a greater extent, than on other principles he can expect to do. And I say this the more confidently, because the directions which I shall give are not the results of fallible reasonings or of uncertain conjectures, but the plain unequivocal declarations of Heaven: “Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.”

In these words we see,

I. Our duty—

We must “honour the Lord with our substance”—

[All that we have is the Lord’s. “Our very bodies and souls are his;” and much more the property which he has committed to our care. With the whole of that he is to be honoured; and in the disposal of it, respect must be had to his will, his interests, his glory. We are to consider every thing that we possess, not as given to us, but merely as confided to us, to be improved for him; and we must so employ the whole, as to meet his approbation in the day that we shall give up our account, and to be acknowledged by him as good and faithful stewards.]

We must honour him, also, “with the first-fruits of all our increase”—

[The first-fruits under the Law were claimed by God as his, and they were to be presented to him as his peculiar property: “Thou shalt take of the first of all the fruit of the earth, which thou shalt bring, of the land which the Lord thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there [Note: Deuteronomy 26:2.].” Besides these, was the tithe of all their increase to be offered to him every third year: “At the end of three years thou shalt bring all the tithe of thine increase the same year, and shalt lay it up within thy gates. And the Levite, because he hath no part nor inheritance with thee, and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand, which thou doest [Note: Deuteronomy 14:28-29.].” Under the Gospel, the letter of this law is abolished; but the spirit of it yet remains in force: for the express command of God to us is, “On the first day of the week let every one of you lay by him in store as God has prospered him [Note: 1 Corinthians 16:2.].” We are not to wait for the gathering in of our harvest; and then give a portion to the Lord after our own interests are secured: but rather to honour the Lord first, as the real proprietor of all; and then, trusting him for a supply of our own wants, to employ for ourselves what he shall graciously bestow upon us.]

This duty will not appear hard, if we consider what God has spoken for,

II. Our encouragement—

It should seem as if the giving of our substance were the way to diminish it: and the devoting of our first-fruits to him, the way to endanger our own provision through the year: but God has declared the very reverse, and has pledged himself that he will amply make up to us all that we part with for his sake.

This, under the Law, he did, visibly, according to the letter—

[Under that dispensation, a present and visible retribution marked, for the most part, the approbation or displeasure of God. When the people delayed to build his temple, he chastised them with famine, and referred to that visitation as a judgment inflicted on them for their sin: “Ye looked for much, and, lo! it came to little; and when ye brought it home. I did blow upon it. Why?. saith the Lord of Hosts. Because of mine house that is waste, and ye run every man to his own house. Therefore the heaven over you is staved from dew, and the earth is stayed from her fruit [Note: Haggai 1:9-10.].” And when they were stirred up to begin the work, he not only assured them of his blessing on their temporal concerns, but bade them note down the day that the foundation of his temple was laid, and see whether their blessings were not augmented from that very hour: “Consider now, from this day and upward, from the four-and-twentieth day of the ninth month, even from the day that the foundation of the Lord’s temple was laid, consider it: from this day will I bless you [Note: Haggai 2:18-19.].” He bids them even to prove him in relation to this matter, and to see whether his bounty would not keep pace with their piety: “Bring ye all the tithes into the storehouse, that there may be meat in mine house: and prove me now herewith, saith the Lord of Hosts, if I will not open the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it [Note: Malachi 3:10.].”]

Under the Gospel, also, he will do it, but invisibly, and according to the spirit—

[We are not taught to look so much to temporal rewards, as to those which are spiritual and eternal: though still we are told that “godliness has the promise of the life that now is, as well as of that which is to come [Note: 1 Timothy 4:8.];” and that, if we “seek first the kingdom of God and his righteousness, all needful things shall be added unto us [Note: Matthew 6:33.].” A temporal recompence for our liberality we may not obtain: but a spiritual reward is sure. For thus said the Lord: “If thou deal thy bread to the hungry, and bring the poor that are cast out to thy house; if, when thou seest the naked, thou cover him, and hide not thyself from thine own flesh; then shall thy light break forth as the morning, and thine health spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward. If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day: and the Lord shall guide thee continually, and satisfy thy soul in thought, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not [Note: Isaiah 58:7-11.].” An eternal recompence will also most assuredly await us: for our blessed Lord has expressly told us, that if, instead of lavishing our money in feasting the rich, we delight to expend it on the poor, “we shall be recompensed at the resurrection of the just [Note: Luke 14:12-14.].” He has commanded us on this account to “make friends to ourselves of the mammon of unrighteousness,” in the full expectation that at out death “we shall be received into everlasting habitations [Note: Luke 16:9.].” And St. Paul speaks to the same effect, when he says, “Charge them that are rich in this world, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life [Note: 1 Timothy 6:17-19.].”

But, after all, we must not altogether put out of our consideration even a present reward in the precise sense spoken of in our text: for it is beyond a doubt, that God does engage to supply the necessities of those who honour him with their substance [Note: Philippians 4:18-19.]: and we can appeal to many, and ask, whether they have not seen, in relation to their temporal concerns, many gracious interpositions of God in their behalf? But, independent of these, who does not know that liberality is the parent of economy, and economy of wealth? A man desirous of honouring God with his substance, is delivered at once from all those vices and follies which ruin the estates of thousands. Besides, who that delights in doing good has not found incomparably greater delight in self-denial for the benefit of others, than the utmost latitude of self-indulgence could ever have afforded him? Granting, then, that no addition is actually made to our wealth: yet, if our desires are moderated, and our expenditure restrained, the same effect is ultimately produced: for we are not more truly enriched by the increase of our substance, than we are by the diminution of our wants and our consumption.]

Let me now point out the bearings of this subject,

1. On those who are engaged in visiting the sick [Note: This part must be varied, according to the occasion. It was preached in behalf of a Visiting Society: but it may easily be accommodated to a Spital Sermon, or any other Charitable Institution.]—

[Persons engaged in imparting instruction to the ignorant, and consolation to the afflicted. Have yet, in a more eminent degree, the promise in our text fulfilled to them. Their light perhaps, at first, is but very imperfect: but by imparting it to others. their own views become enlarged, and their own experience of divine truth becomes deeper, from the very circumstance of their improving it for the benefit of others. Indeed, I can hardly suggest any better method for enlarging our own knowledge, than the making use of it for the instruction of our less enlightened brethren: for besides the natural effect which may be expected from the communication of knowledge, we may expect a peculiar blessing from God whilst we are so employed. A remarkable instance of this may be found in Apollos: “He, when he knew only the baptism of John, spake and taught diligently the word of the Lord.” “Aquila and Priscilla hearing him in the synagogue, took him, and expounded unto him the way of God more perfectly.” And then, going forth with his augmented light, he prospered far more in his labours of love, not only “convincing the Jews that Jesus was the Christ, but helping them much who had believed through grace [Note: Acts 18:24-28.].” This example is most encouraging to all, to improve for God the light which they possess: for, whatever we do for God, is regarded by him as a loan which he will repay [Note: Proverbs 19:17.]: and in every instance shall it be found, that “he who watereth others, shall be watered also himself [Note: Proverbs 11:25.].”]

2. On those who contribute for the support of the charity—

[On these, the subject bears to its full extent: and we are warranted to affirm, that men shall “reap either sparingly or bountifully, according as they sow [Note: 2 Corinthians 9:6.].” But there is one point of view in which they pre-eminently “honour God.” and with peculiar advantage secure their reward. They honour God particularly, not merely by the distribution of their alms, but by employing and calling forth into activity the piety of others, for the benefit of their fellow-creatures. It is obvious that individuals of small property could not, without assistance from others, relieve the necessities of the poor to any great extent: and if they could not administer some temporal relief, they could not find easy access to the chambers of the sick. But being furnished with the means of easy access, they can pour the light of instruction and the balm of consolation into the souls of the afflicted to great advantage; and the persons so instructed and comforted, not only abound in thanksgivings to God for the benefits received, but in prayers to God in behalf of their benefactors. This St. Paul speaks of, as ennobling charity far beyond the mere conveyance of temporal relief [Note: 2 Corinthians 9:12-13. Cite the words, and mark what is said of their thanksgivings and prayers.] — — — Now, then, let me ask, How can you honour God more, than in causing thanksgivings to arise to him from the altars of many hearts? and, What compensation under heaven can equal the prayers and intercessions of saints in your behalf? Put your alms in one scale, and the prayers offered to a prayer-hearing God in the other, and say whether your recompence be not very abundant, or whether it is possible to lay out money in any other way to such advantage? Let all of you, then, according to your power, “abound in this heavenly grace” of charity, after the example of your blessed Lord; “who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich [Note: 2 Corinthians 8:9.].” Only get a sense of his love upon your souls, and a “sincere love to him” in return, and we shall have no occasion to entreat liberality from you; for “you yourselves will be willing of your own accord, and will be ready to pray us, with much entreaty, that we will take upon ourselves the office of ministering to the saints” as your stewards [Note: 2 Corinthians 8:3-8.].]

DISCOURSE: 759

THE PLEASANTNESS OF RELIGION

Proverbs 3:17. Her ways are ways of pleasantness, and all her paths are peace.

TO be sincerely and eminently religious is considered by the world as a symptom of weakness and folly. But the Scriptures represent such a life as characteristic of true wisdom. Upon such “wisdom” Solomon bestows the highest commendations [Note: ver. 13–16. That this is the true meaning of “wisdom” and “understanding.” is evident from Job 28:28.]: he speaks of it as incomparably more precious than gold, or rubies, or any earthly good whatever: he paints her as a queen disposing of riches, honour, and longevity to all her subjects: and, because we are more captivated by the idea of pleasure than of any thing else, he commends her to us in the text as productive of it in the highest possible degree.

We are naturally led to shew from the words before us, that the duties of religion are,

I. Pleasant in their exercise—

In confirmation of this truth, let us consider religion,

1. In a general and comprehensive view—

[Religion, as our Lord informs us, is comprehended in two things; the love of God, and the love of our neighbour.

Let us then inquire into the love of God. Suppose a person filled with admiration of the divine perfections as exhibited in the works of creation, must not that be a pleasant exercise of mind? Suppose him rising yet higher to the works of redemption, and contemplating the justice and the mercy, the truth and the love, the wisdom and the goodness of the Deity, as united, and harmonizing, and glorified in the cross of Christ; suppose him, I say, contemplating these with rapture, till he burst forth in songs of praise similar to those uttered by the angels at the birth of Christ, or those which are now sung around the throne of God: would there be no pleasure in such an employment? Suppose him yet further meditating upon the mercies of God vouchsafed to himself in particular, and adoring the triune God for all the wonders of electing, redeeming, sanctifying grace: must not such a frame be pleasant?

Inquire, next, into the love of our neighbour: suppose one to be exercising all those dispositions towards him which his relation to us or his situation demand: suppose one to be rejoicing with him in his prosperity, or to be weeping over his adversity in tender sympathy: suppose one to be stretching out the hand of charity for his relief, or administering consolation for his support;—is there no pleasure in all this? Surely he has not the heart of a man, who can question this obvious, indubitable truth.]

2. In its most difficult and painful duties—

[Repentance is a principal duty of religion: but can we find, it may be asked, any pleasure in that? We answer, Yes: only view repentance in its proper light, and we will affirm that it is pleasant. Suppose that one of us had by mistake swallowed somewhat that was poisonous: that we felt the deadly venom preying on our vitals; and that our medical attendant informed us, that, unless removed from our stomach, the poison would destroy us in a few hours; should we deem the exertions necessary for the removal of it a painful task? Should we not gladly renew them, till we had accomplished our end? Should we not, instead of regretting the pain occasioned by them, feel thankful that we had an opportunity to use them? And would not the success that accompanied our efforts turn our pain into a pleasure? Such then is repentance; it is a painful exertion to get rid of sin, which, if not expelled from our hearts, will utterly and eternally destroy us: and, though we do not say that pain can ever be pleasure, yet we affirm, that the very pangs of contrition, considered in a complex view, as consonant with our wishes and conducive to our good, are really pleasant: and for the truth of our assertion we will appeal to all who ever experienced those pangs: we will ask whether the seasons of their deepest humiliation have not been the sweetest seasons of their lives? We fear no contradiction upon this point, unless from those who are wholly ignorant of the matter.

Self-denial is another, and a very important, duty. But this, it should seem, precludes, in the very nature of it, the idea of pleasure, because it is a thwarting our own inclinations. We must however include this also among the ways that are ways of pleasantness. That the gratifying of a corrupt inclination is pleasant to flesh and blood, we cannot deny: but that the mortifying of it is abundantly more pleasant, we do not hesitate to affirm. Suppose a person tempted to yield to the solicitations of lust, or to gratify a no less keen appetite for revenge; would not a victory over his evil passions afford him more pleasure than a compliance with them? would not the mortifying of an unchaste desire be attended with a pleasure more pure and refined than could be attained by the indulgence of it? And, granting that the overcoming of evil with evil would be pleasant, (for revenge, they say, is sweet,) would not the “overcoming it with good” afford him incomparably sublimer happiness [Note: Romans 12:21.]? Let us illustrate each of these positions by an example. Joseph, we know, resisted the importunity of his mistress: but were his sensations less pleasing when he had got out of the reach of temptation, than they would have been if he had consented to her wishes? David, when enraged at the ingratitude and insolence of Nabal, went to avenge himself by his destruction: but when stopped and pacified by Abigail, did he regret the loss of any satisfaction which he would have felt in executing his cruel designs? No: he blessed her, and blessed God for her; and found infinitely more delight in the exercise of a forgiving spirit than the completest revenge could ever have afforded him [Note: 1 Samuel 25:31-33.]. We maintain it then, that the self-denial which religion calls for, is a source of real pleasure to the soul.

The bearing of the cross is another duty inculcated on all the followers of Christ [Note: Luke 9:23. 2 Timothy 3:12.]. And can this be pleasant? Yes, we must affirm that this also is a source of pleasure to the true Christian. Doubtless the contempt and hatred which we must expect from an ungodly world are not pleasant in themselves: to be shut up in prison, and scourged, and put to a cruel and lingering death, are not pleasant in themselves: but, as endured for the sake of Christ, they are pleasant. To ascertain this, inquire of those “who took joyfully the spoiling of their goods [Note: Hebrews 10:34.];” or those who, with their feet in the stocks and their backs torn with scourges. “sang praises to God at midnight [Note: Acts 16:23-25.]:” or those who, after their imprisonment, “rejoiced that they were counted worthy to suffer shame for the sake of Christ [Note: Acts 5:41.].” Ask what our Lord meant, when he taught his followers to “rejoice and be exceeding glad.” whenever they should be called to suffer [Note: Matthew 5:11-12.]? and inquire of all the primitive saints who had learned. through grace, to “glory in tribulation [Note: Romans 5:3.].” Inquire of him, who suffered more than any other of the Apostles, and who, speaking of his expected martyrdom, exults in it as a matter of the warmest congratulation [Note: Philippians 2:17-18.]. The experience of all true Christians is the same at this day: they “count themselves happy when they are called to endure [Note: James 1:2; James 5:11.]:” and look upon it as a special honour conferred upon them, when “it is given them to suffer any thing for their Redeemer’s sake [Note: Philippians 1:29.].” In a word, religion raises us so much above earthly pains and pleasures, as to render us altogether independent on them for our happiness [Note: Habakkuk 3:17-18.].

Seeing then that even the most painful duties of religion are sources of pleasure, we may confidently affirm the same respecting “all” her ways.]

To this blessed account of wisdom’s ways, we may add, that they are,

II. Peaceful in their issue—

Mark the influences of religion on all who walk in her ways: mark them,

1. In life—

[None know any thing of “peace,” except the true Christian. As God has said, so experience proves, that “there is no peace to the wicked [Note: Isaiah 57:21.].” The cisterns to which they go for refreshment, are polluted: or rather, they are “broken cisterns that can hold no water [Note: Jeremiah 2:13.].” All that they possess is more “vanity and vexation of spirit.” “Even in laughter their heart is sorrowful; and the end of their mirth is heaviness [Note: Ecclesiastes 2:2. Proverbs 14:13.].” But is it thus with the true Christian? Has not he peace in his soul, and “joys, with which the stranger intermeddleth not [Note: Proverbs 14:10.]?” Yes, he “has already entered into rest [Note: Hebrews 4:3.]:” he has a tranquillity arising from the subjugation of his passions: he has a holy composure of mind springing from the testimony of a good conscience [Note: 2 Corinthians 1:12.]: he has many sweet manifestations of God’s love to his soul: he has that within him which mitigates every sorrow, enhances every enjoyment, and supplies his every want. In a word, from committing his soul, and all his concerns, to God, he has “a peace that passeth all understanding.” This peace, we say, flows from the very exercises of religion, and is, more or less, an inseparable attendant on them. To this effect the inspired writers uniformly speak. The Psalmist observes, “Great peace have they that love thy law, and nothing shall offend them [Note: Psalms 119:165.].” To the same purpose Isaiah also says, “The work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever [Note: Isaiah 32:17.]:” and St. Paul confirms their testimony, saying, “To be carnally-minded is death; but to be spiritually-minded is life and peace [Note: Romans 8:6.].”]

2. In death—

[Even in the time of health the ungodly cannot bear to think of death: conversation upon that awful subject is irksome and disgusting to them: they avoid it, because it makes them melancholy. If they be attacked with any fatal disease, their friends do all that they can to abate their fears, and to hide from them the real state of their disorder. When at last they come to feel their danger, then they are full of alarm and terror; and, however much they despised the duties of religion before, will then begin to pay attention to them. There are some indeed so blinded by their own delusions, that they believe themselves safe; while others are so callous as to be altogether insensible of their awful condition. But if men are not wholly blinded by conceit, or hardened by wickedness, they cannot but tremble at the approach of death: and then the hopes which they once fondly entertained, give way to painful forebodings, even to “a fearful looking-for of judgment and fiery indignation.” On the contrary, he who hath walked in wisdom’s ways, is enabled in the midst of life to look forward to death, (like a bridegroom to his approaching nuptials,) as to the period, when all his desires shall be fulfilled, and his joys consummated. As he beholds death approaching, he rather chides its tardiness, than deprecates its advent. He “knows in whom he has believed;” and, in the hour of his departure, commits his soul with confidence into the hands of his ever-living and adorable Redeemer. Thus Stephen [Note: Acts 7:59-60.], thus Paul [Note: 2 Timothy 4:6-8.], and innumerable others, have died: and David tells us, that it is the privilege of all true believers to expect and enjoy such a death as this: “Mark the perfect man, and behold the upright; for the end of that man is peace [Note: Psalms 37:37.].”]

3. In eternity—

[As soon as the ungodly enter into the eternal world, whether they were conceited or callous, whether confident or trembling, they know the truth of all that God’s word has declared. The Rich Man that fared sumptuously no sooner breathed out his soul, than he understood and felt the evil of neglecting his eternal interests; he then found his misery irremediable, and incapable of the smallest alleviation. He knew his five surviving brethren were living in the same thoughtless way, and hastening to the same fatal end: and wished that they might be apprised of their danger, ere it were too late: he knew by bitter experience that to those who lived and died in sin, nothing remained but unintermitted everlasting misery; “they drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night [Note: Revelation 14:10-11.].” How different is the state of true Christians! They enjoy “the rest which here remained for them:” they rest in the bosom of their Saviour, free from all sin and temptation, from pain and weariness. The peace which they enjoyed in this world, was but a taste of that banquet on which they feast continually, a drop of “those rivers of pleasure which are at God’s right hand for evermore.”]

Address—

1. The votaries of pleasure—

[There are two fatal mistakes under which you labour: the one is, that you think religion according to the Scriptural representation of it, will afford nothing but pain: the other is, that it will consist with an enjoyment of all the pleasures of the world. With respect to the former of these, we hope that nothing need be added to what has been already spoken: we hope that religion, if it have a dark and gloomy side, has also, like the pillar and cloud, a bright and cheering aspect: it is only on God’s enemies that it casts a gloom: to his friends it affords a reviving light, a refreshing shade, a sure and safe directory to heaven. With respect to the latter idea, namely, that of its countenancing worldly pleasures, surely no one can deliberately put such a construction on our text. If Religion’s ways be pleasant, must therefore Pleasure’s ways be religion? If so, what can be meant by St. Paul, when he says, “She that liveth in pleasure is dead while she liveth [Note: 1 Timothy 5:6.]?” What could St. John mean, when he said, “If any man love the world, the love of the Father is not in him [Note: 1 John 3:15-16.]?” And what could our Lord mean, when he said, “They are not of the world, even as I am not of the world [Note: John 17:16.]?” Be not deceived, as though carnal and worldly pleasures were the only sources of enjoyment; but be assured, that the renunciation of them will contribute more to your happiness than the indulgence; and that real pleasure is to be found in God alone.]

2. The disciples of Christ—

[The wicked know that you profess to find more pleasure in religion than they can obtain in the world: give them not then any reason to think that you are disappointed in your expectations. If they see you lukewarm in religion, will they not conclude that it has not charms sufficient to allure you, or benefits sufficient to reward your labour? And if they see you joining in their company and vain pursuits, will they not, however they may encourage you in such a conduct, suppose that religion is not able to make you happy, and that you are forced, after all your professions, to come and borrow of their carnal pleasures, in order to eke out the scanty pittance that religion has bestowed? O bring not such disgrace upon your holy profession. Shew that you despise the vanities of this world, and that you have no appetite for husks after living upon “the bread that is in your Father’s house.” Our Lord has said, “My yoke is easy, and my burthen is light;” show therefore that you feel it so; and let it be seen by your zeal in religious duties, that they are not a weariness to you, but a delight. Thus will you recommend to others the paths you tread, and prove to them that “your feet are guided into the way of pence.”]

DISCOURSE: 760

TRUE RELIGION DELINEATED

Proverbs 3:21-24. My son, let not them depart from thine eyes: keep sound wisdom and discretion: so shall they be life unto thy soul, and grace to thy neck. Then shalt thou walk in thy way safely, and thy foot shall not stumble. When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be sweet.

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

I. In its true and proper character—

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

1. “Wisdom” in the heart—

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

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

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

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

2. Discretion in the life—

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

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

Let us now proceed to consider it,

II. In its just and necessary effects—

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

1. Life in the soul—

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

2. Gracefulness in the deportment—

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

3. Stability in the walk—

[The man of sound wisdom takes heed to his ways: he desires to see his path clear before him: if he be in doubt, he will take “the word of God as a light to his feet, and a lantern to his paths.” If his path be slippery, he will cry unto his God, “Hold thou up my goings in thy paths, that my footsteps slip not!” And in answer to his prayer, “God will give his angels charge over him, to keep him in all his ways, that he dash not his foot against a stone.” Of these advantages the unconverted man has no experience. He ventures into scenes of temptation, without being aware of his danger: nor has he any guidance or strength but his own. What wonder, then, if he fall? But the man who, with wisdom in his heart, and discretion in his life, “suffers not these” guardian angels, as it were, “to depart from his eyes,” will be kept amidst all the most trying scenes in which he can be engaged, and “will be preserved blameless unto the kingdom of his God.” “The Law of God is in his heart, and therefore his footsteps do not slide [Note: See Psalms 37:31 and Proverbs 4:11-13.].”]

4. Peace in the heart—

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

Application—

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

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

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

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

DISCOURSE: 761

THE REWARDS OF WISDOM AND OF FOLLY

Proverbs 3:35. The wise shall inherit glory; but shame shall be the promotion of fools.

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

I. On our present state—

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

1. Distinguish the two characters—

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

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

2. Declare their proper award—

[“The wise” shall even here “inherit glory.” Every one, whatever his own practice may be, has within his own bosom a witness in favour of those who are religious, provided their conduct be uniform and consistent. In outward profession, I grant, the world may brand religion with the name of folly: but their consciences in secret give a very different testimony: nor is there any man, however ungodly, so wicked, but that he reverences in his heart a pious character, and wishes, if it were possible, to be found in his place at the day of judgment. Herod, in the midst of all his impiety, “feared John, because he knew him to be a just and holy man.” And so it is with the ungodly world: they venerate the very man whom for his piety they hate and persecute. On the other hand, vain and thoughtless as art the world at large, and interested in upholding each other in their various pursuits, there is not one among them, who, in his moments of reflection, does not see the emptiness and vanity of worldly things; and who would not regard it as an inconsistency in a religious character, if he should betray an eagerness in the prosecution of them. The truth of these observations will be manifest beyond either contradiction or doubt, if only we bear in mind the conduct of the Scribes and Pharisees of old, who, whilst persecuting our blessed Lord even unto death, “built the tombs of the prophets, and garnished the sepulchres of the righteous,” whom their forefathers had put to death [Note: Matthew 23:29-31.]. Precisely thus we also at this time honour the memory of the Apostles, and of our own reformers too, for who does not honour the names of Cranmer, and Latimer, and Ridley?) whilst we hate, revile, and persecute the living saints, who walk in their steps: and the names of the Scribes and Pharisees of old are odious to us, whilst we pay respect to those who sustain the same character amongst ourselves. All this clearly shews, that whatever our outward behaviour may be towards the two different parties, both of them have an inward witness in our own bosoms; “the wise inheriting the glory” that is due to them, whilst “shame is the only promotion of fools.”]

But still more effect will wisdom have,

II. On our condition in the eternal world—

There the conduct of all will be rightly appreciated—

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

Then will wisdom and folly appear in their true light—

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

Permit me now to recommend to every one amongst you,

A retrospect of your past lives—

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

2. A prospective view of futurity—

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