Job 30 - Charles Simeon's Horae Homileticae

DISCOURSE: 480
THE CERTAINTY OF DEATH

Job 30:23. I know that thou wilt bring me to death, and to the house appointed for all living.

WE cannot certainly know the ultimate intentions of Providence from any thing we either see or feel. A man to whom God has given a robust constitution, cannot therefore be sure that he shall attain to old age: nor can a man that is bowed down with complicated diseases, be certain that his health shall not be restored. Presumption too often attends the former state, and despair the latter; as appears in the instance of Job. In his prosperity he said, “I shall die in my nest,” without living to experience any material trials: and in his adversity he felt confident that God, whom now he thought his enemy, was bringing him down to the grave; and that his present troubles would terminate in death. In both these opinions he was mistaken: he did experience very heavy afflictions: and those were succeeded by brighter days of happiness than ever he had before known. But though he erred as to the expectations he had formed respecting the time and manner of his death, his general assertion was founded in truth, and conveys to us a most instructive lesson. Let us consider,

I. The truth affirmed—

Nothing can be more certain than that we shall all die—
[The grave is “the house appointed for all living.” Adam was doomed to it for his transgression [Note: Genesis 2:17; Genesis 3:19.], and all his posterity have been involved in his sentence [Note: Romans 5:12.]. It is not in the power of wisdom, or strength, or riches, to avert the stroke of death [Note: Psalms 49:7-10.]. All, whatever be their rank or condition, must pay the debt of nature [Note: Ecclesiastes 8:8.]; whether we have lived in a palace or a cottage, the grave is the house in which we must all abide at last. The righteous are, in this respect, on a par with the wicked [Note: Romans 8:10; Zechariah 1:5.]. The moment that God says to any, “Thy soul is required of thee,” “his body must return to its native dust, and his spirit must return unto Him that gave it [Note: Ecclesiastes 12:7.].”]

And this is a truth universally acknowledged—
[Every one “knows” that he himself must die. We look back to the antediluvian world; and though we find that they lived eight or nine hundred years, they all died at last. Since that time, successive generations have come and passed away. Our own near ancestors are removed, and “their places know them no more.” There are few amongst us who have not, within a very few years, lost some friend or relative. And we all feel, that if we have not any disorder at present, we are at least liable to those diseases and decays which are daily weakening the strongest constitutions, and executing the Divine appointments in bringing us to the grave.
The time of our death, as we observed before, is known to none: but its approach is not for one moment doubted by any [Note: Ecclesiastes 9:5.]

As this thing is so plain, we hasten to,

II.

The improvement we should make of it—

The certainty of death should,

1. Moderate our regards to the things of this world—

[Were our present possessions to abide with us for ever, there were some reason for our eagerness respecting them: but, as they are so soon to be removed from us, or we from them, it is folly to let them occupy so large a portion of out affections — — — We are not greatly elated with the comforts of an inn, where we are to stop but an hour; nor are we greatly depressed with any want of comforts which we may find there: the thought of our stay there being so short, renders us comparatively indifferent to our present accommodations. Thus the thought, that “the Lord is at hand,” should cause us to make “our moderation known unto all men [Note: Philippians 4:5.]” — — — This is elsewhere enforced by the Apostle in relation to every thing, whether pleasant or painful; all is but a pageant passing by; and whether the spectacle be mournful or joyous, it is scarcely sooner arrived that it vanishes from before our eyes [Note: 1 Corinthians 7:29-31. σχη̄μα.]. Our joys and our sorrows will both appear light and momentary, when viewed in reference to the transitoriness of what is visible, and the endless duration of the things invisible [Note: 2 Corinthians 4:17-18.] — — —]

2. Make us diligent in preparing for a better world—

[The time allotted us here, is given on purpose that we may prepare for another and a better state. If the present hour be not seized, all opportunity of securing happiness in another world will be lost — — — Should not this thought stimulate us to activity in the concerns of our souls? Solomon was clearly of this opinion [Note: Ecclesiastes 9:10.]; and so must every one, who reflects a moment on the comparative importance of time and eternity. If we could return hither after having once departed, or begin in the invisible world the work which we have neglected here, we might have some excuse: but to know that death and the grave are ready to swallow us up, and yet to trifle with the interests of the soul, which, if neglected now, are gone for ever, this, I say, is a madness, which credulity itself could never imagine to exist, if its existence were not daily and hourly before our eyes — — — The prayer of Moses is that which reason dictates, and which God approves: “So teach us to number our days, that we may apply our hearts unto wisdom [Note: Psalms 90:12.].”]

Address—
1.

Those who know this truth, and feel it—

[Happy they whose minds are by meditation and prayer rendered familiar with death: and who know, that while the grave is the receptacle of their bodies, they have for their souls an house not made with hands, eternal in the heavens [Note: If this be a subject for a Funeral Sermon, the person’s character may be mentioned here—Thus; “Such was the state of him whose loss we now deplore.”] — — — Happy they who in the view of this are cleaving unto Christ with full purpose of heart. O that we all might be like-minded, living in an habitual dependence upon Christ, and in a zealous performance of his will! Then may we look forward to our dissolution with joy, accounting death our gain [Note: Philippians 1:21.], and placing it amongst our choicest treasures [Note: 1 Corinthians 3:22.] — — —]

2. Those who know and disregard it—

[This, alas! forms the greater part of every congregation; insomuch, that they who act up to this truth are gazed at “as signs and as wonders” in the world. But how will this supineness appear in a little time? We do not positively say, that you will look with regret on your present conduct on your death-bed; for many die as stupid, as ignorant, and as hardened as they lived. But we are well assured, that you will have far other thoughts of your conduct as soon as you come into the presence of your Judge — — — Let me then entreat you to “redeem the present time,” and to “work while it is day; for the night cometh wherein no man can work.”]

DISCOURSE: 481
JOB’S COMPASSION FOR THE POOR

Job 30:25. Did not I weep for him that was in trouble? Was not my soul grieved for the poor?

IN the midst of any heavy calamities, a recollection that we have abused the season of prosperity must add greatly to our distress: whereas a consciousness that we have endeavoured to fulfil the duties of our station, must afford a rich consolation to the afflicted mind. It was a matter of self-congratulation to David under the persecutions that he met with from his inveterate enemies, that he had done nothing to provoke their enmity; and that, instead of retaliating their injuries even in thought or desire, he had tenderly felt for them in their troubles, and earnestly sought their welfare [Note: Psalms 35:11-14.]. To Job also this thought was a source of much comfort under his accumulated trials. In the passage before us he complains bitterly of his friends, and too rashly also concerning God. And the words of the text may be considered as reflecting on them for treating him otherwise than he had deserved. But we rather suppose the words were introduced as a consolatory reflection, that, though unkindly treated under his own afflictions, he could appeal to God he had conducted himself differently towards others: “Did not I weep for him that was in trouble? Was not my soul grieved for the poor?”

There are two observations naturally arising from these words, which we shall make the foundation of the following discourse:

I. The poor, when they are in trouble, are great objects of compassion—

[The poor, whilst they enjoy their health, and are under no extraordinary pressure, are quite as happy as the rich. If they have fewer comforts, they do not feel the want of them; and they are, in a great measure, strangers to those vexations and disappointments, which are the usual attendants of wealth. They, for the most part, enjoy their homely meal with a keener appetite and relish, than they who are fed with delicacies: and, while their richer and more luxurious masters are wakeful upon beds of down, they rest in comfort on a bed of straw, and “their sleep is sweet unto them.” If we had complete access both to the rich and poor, and could perfectly weigh the personal and domestic happiness of each, I am persuaded we should find the scale very generally turn in favour of the poor: for what they lose in respect of carnal indulgences, is more than made up to them by peace and contentment.
But when sickness comes, then the inconveniences of poverty begin to be deeply felt. The well-earned pittance which was adequate to the wants of a man and his family while in health, is utterly insufficient to procure medical assistance, and to provide those comforts which are requisite for the alleviation of pain, or the restoration of health and strength. The industrious husband finds all his exertions ineffectual; and is reduced to the necessity of leaving his wife or child to languish without help, or of plunging himself into inextricable difficulties, by his endeavours to obtain a suitable, but uncertain, relief.
But suppose the head of the family himself to be seized with sickness; then, with increasing wants, there comes an increased incapacity to supply them. The little stream that before nourished and refreshed the family, is cut off, and ceases to flow in its accustomed channel. What now can he do? Perhaps it may be said “Let him apply to his parish for relief.” True; but it is painful to a generous mind to become burthensome to others. He who has been accustomed to maintain his family by his own labour, does not like to become a pensioner on the bounty of others without an absolute and irresistible necessity. He knows, possibly from his own experience, that many are obliged to pay rates for the support of others, while they themselves scarcely know how to provide for their own subsistence. Hence he nobly struggles with his difficulties; and carries the conflict perhaps beyond the bounds of prudence, while from tenderness to others he forgets the regard which he should shew to himself and his own family. Conceive, then, his distress: behold him debilitated with disease, and racked with pain: behold him destitute of the remedies that might remove his disorder: see him incurring debts which it will be difficult for him ever to discharge. Perhaps at last he applies for relief: and then is told, that, while he has this or that comfort, which the industry of former years had enabled him to procure, he cannot be relieved. See him then compelled to sell first one thing, then another; thus stripping himself and family of the little comforts that remained to them; and, after all, witnessing the privations, the wants, the miseries of his benumbed and starving dependents. This is no uncommon picture: it is seen in every town, and almost in every village, through the kingdom; though, probably, less in this than in any other nation upon earth. And is not such a person an object of compassion? must not he be lost to all the feelings of humanity, who does not “weep over him, and whose soul is not grieved for him?”]
Yes; we must declare to all, that,

II.

To exercise compassion towards them is one of the principal duties of a Christian—

There is no duty more strongly inculcated than that of compassion to the poor: every species of argument is used in Scripture in order to enforce the observance of it. It is enforced by arguments taken,

1. From political expediency—

[God does not disdain to urge upon us such considerations as are calculated to affect even a selfish mind.

Does not every one desire to relieve himself? This we do, in fact, when we relieve the poor: for all of us are members of one body: consequently our neighbour demands the same attention from us as ourselves [Note: 1 Corinthians 12:25-26.]: and, in neglecting him, we “hide ourselves from our own flesh [Note: Isaiah 58:7.].”

Are we not ourselves liable to fall into adversity? No man knows what circumstances he may be brought into before he die. We have seen in our day princes and nobles subsisting upon charity, and many of them on a very slender pittance too. Would not we then, if reduced to want, desire to find compassion in the breast of others? And, if so, ought we not to exercise it ourselves [Note: Hebrews 13:3.]? Methinks our charity should be extended to the utmost verge of prudence and propriety [Note: Ecclesiastes 11:1-2.].

Would we desire Divine consolations under our afflictions? To be charitable to others is one way to secure them. Hear what God has said: “Blessed is the man that considereth (not slightly pitieth, but with a deep interest in their welfare considereth) the poor and needy: the Lord shall deliver him in the time of trouble …The Lord will make all his bed in his sickness [Note: Psalms 41:1-3. See also Isaiah 58:10-11. “Draw out thy soul,” not thy purse merely.].” What greater inducement to charity would we desire, than such a hope and prospect as this?

Would we get the best possible interest for our money? There is no such bank in the universe as this. To enrich ourselves by giving away, and by giving the very “first-fruits, and that too of all our increase,” may seem strange indeed: reason would say that it was the way to impoverish ourselves: but God tells us that it is the way to “fill our barns with plenty, and to make our presses burst out with new wine [Note: Proverbs 13:7; Proverbs 3:9-10.].” And experience proves, that, “if we give to others, men will in our necessity give into our bosom, good measure, pressed down, and shaken together, and running over [Note: Luke 6:38.].”

To complete this argument—Would we keep our wealth for ever? This is the way to do so. They who hoard up their riches must leave them all behind them [Note: Luke 12:33.]: but they who dispose of their wealth in acts of charity, carry it with them into the eternal world, where it shall be restored to them with interest [Note: Luke 18:22.]. They lend their money to the Lord, who has pledged himself to repay them [Note: Proverbs 19:17.]” in full, yea, to recompense them in the resurrection of the just [Note: Luke 14:12-14.]; and, provided they have acted from Christian principles, to give them eternal life [Note: 1 Timothy 6:17-19.]. He has even promised to proportion their harvest to the seed they have sown [Note: 2 Corinthians 9:6.]. So that if “the children of light were as wise in their generation as the children of this world,” they would, like the poor widow, and the first Christians, be ready to give their whole substance to the poor.]

2. From Christian necessity—

[Here the arguments are far more forcible and impressive.

The exercise of charity is imposed on us, with the authority of a law, by Christ himself. And shall we despise that law? Yea rather, when it comes to us so recommended and enjoined, shall we not labour to the uttermost to fulfil it? This is an argument urged by the great Apostle: “Bear ye one another’s burthens, and so fulfil the law of Christ [Note: Galatians 6:2.].”

Our obedience to this law is the criterion whereby we must judge of our regard to Christ.—St. Paul exhorts the Corinthians to liberality, in order “to prove the sincerity of their love [Note: 2 Corinthians 8:8.].” And St. John tells us that all our professions are hypocrisy, and all our experiences a delusion, if we do not exercise this virtue [Note: 1 John 3:17.]. Would we then contentedly rest in a state, wherein all our pretensions to religion are vain? Would we proclaim to all men that we have no love to the Father or to Christ? If not, we must delight ourselves in doing good according to our ability.

Our exercise, or neglect, of charity will be the ground of the sentence that in the last day shall be passed upon us.—The Judge of quick and dead informs us, that the strictest enquiries will be made relative to this point; and that they who have not relieved him in his poor members, will be bidden to depart accursed; while they who have manifested a tender regard for the poor shall be welcomed by him as the children of his heavenly Father, and be exalted by him to the possession of his eternal kingdom [Note: Matthew 25:34-46.]. To the same effect he elsewhere says, “Blessed are the merciful; for they shall obtain mercy [Note: Matthew 5:7.]:” and St. James, on the contrary part, says, “He shall have judgment without mercy that hath shewed no mercy [Note: James 2:13.].”

Weigh now these considerations, and see if they do not amount to necessity; and whether we must not say, ‘Woe is unto me, if I do not cultivate a compassionate and liberal spirit!’]

To conclude—

[We have inculcated the necessity of liberality and compassion. But let us not be misunderstood; alms-giving does not make us Christians; but only proves us so. Nor does it prove us Christians, unless it arise from Christian principles. It is faith in Christ that makes us his: and obedience to his will proves us to be his.

But we must further guard the subject from mistake. It is not a transient emotion, or a falling tear, that will suffice, (for many will shed a tear at a moving tale, who have no principle of love in their hearts); but “our souls must be grieved” for the poor: we must lay to heart their wants and miseries, and make it our study and delight to administer to their relief [Note: Here the particular institution, or occasion, may be mentioned; and the usefulness of the particular charity insisted on.].

Let not any then be contented with approving the things which they have heard, or with wishing well to the institution that has been recommended to their care: for St. James justly says, “If ye merely say to a brother or sister, Be ye warmed, be ye filled; and yet neglect to give them the things they need: what doth it profit [Note: James 2:15-16.]?” Such compassion will neither profit them nor you. Let such of you then as profess yourselves “the elect of God, put on bowels of mercies [Note: Colossians 3:12.]:” yea, let all of us stir up within our own breasts a tender concern for the welfare of our fellow-creatures; and so act now, that on our dying bed we may appeal to God himself, “Did I not weep for him that was in trouble? Was not my soul grieved for the poor?”]