Psalms 19 - Charles Simeon's Horae Homileticae

DISCOURSE: 520
EXCELLENCY OF GOD’S WORD

Psalms 19:7-9. The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; the fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether.

GOD has not left himself without witness even amongst the most unenlightened heathens. His works testify of him: the heavens and the earth declare his eternal power and godhead. They speak silently indeed [Note: ver. 3. The words printed in Italics are not in the original.], but intelligibly, to every child of man; so that idolaters of every name are absolutely without excuse [Note: Romans 1:19-20.]. Wherever the light and genial influence of the sun extend, there is God proclaimed as an infinitely wise and gracious Being. But we have a richer source of instruction opened to us: we have a revelation, which, whilst it proclaims the existence and attributes of Jehovah, makes known to us his will, and points out the path in which we may approach him with a certainty of acceptance: and so extensively was that published by our Lord and his Apostles, that it might be said, even in that age, “Their sound went into all the earth, and their words unto the ends of the world [Note: Compare ver. 4. with Romans 10:18.].” It is of this written word that David speaks in the psalm before us: in which are set forth,

I. Its parts and properties—

The various terms here used to designate the word of God, may be considered as directing our attention to all the different parts of that word; each of which has, annexed to it, an appropriate epithet of commendation—
[“The law of the Lord” is in the marginal translation called, “The doctrine of the Lord;” and it may be understood as including under one general term all that is afterwards more particularly specified: and it is so “perfect,” that nothing can be taken from it, or added to it, but at the peril of our souls [Note: Revelation 22:18-19.] — — — “The testimony of the Lord” is “the Gospel of the grace of God [Note: Acts 20:24.],” even “the witness which God has testified of his Son [Note: 1 John 5:9.].” It is “the record that God has given of his Son, namely, that in him is eternal life; and that he who hath the Son, hath life: and he who hath not the Son of God, hath not life [Note: 1 John 5:11-12.].” Now this is “sure,” so sure, that it may be relied upon with the most implicit confidence: “it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners [Note: 1 Timothy 1:15.].”—“The statutes of the Lord” are those ordinances, which God appointed under the ceremonial law to shadow forth all the glorious mysteries of the Gospel, and which were “right for the time then present; though, since the introduction of the clearer light of the Gospel, they are abrogated as burthensome and unnecessary. Not but that there are some still in force, such as the Sabbath, and the ordinances of Baptism and the Lord’s Supper. And these may well be called “right:” for who can doubt the propriety of a certain portion of our time being dedicated to the especial service of Him to whom we owe our very existence? or who can question the suitableness of those easy and instructive rites, whereby we are dedicated to the Lord Jesus Christ at first, and afterwards commemorate from time to time the wonders of his dying love? “The commandment of the Lord” is the moral law, in which we are taught, in what way we are to serve and please our God. And this is “pure,” and “holy [Note: Romans 7:12.]:” it is given to regulate, not our words and actions only, but the inmost thoughts and desires of our hearts. It is indeed “exceeding broad [Note: Psalms 119:96.],” extending to every motive and principle of the mind, yea, to every inclination, affection, appetite of the soul, and requiring the whole to be in a state of constant and entire conformity to the will of God. “The fear of the Lord” we consider as another name for the Holy Scriptures, only putting, as is frequently done, the effect for the cause [Note: The author would be understood to speak this with diffidence, because he is not aware that any commentator has put this construction on the words: but he considers any other interpretation as unsuitable to the context. Something similar occurs Genesis 31:42. where God is called, “The fear of Isaac;” where not the act, but the object, of Isaac’s fear is spoken of. If this sense be not approved, the reader may understand the words as signifying, The worship of God.]. The word at God, as inculcating and exciting the fear of the Lord, is “clean;” its one object is, to cleanse and purify the souls of men. Hence our Lord says, “Now ye are clean through the word that I have spoken unto you [Note: John 15:3. Compare also Ephesians 5:26.].” Moreover, the word, in this view of it, “endureth for ever,” since its operation is uniform to the end of the world; and the purifying effects produced by it, will continue through all eternity. “The judgments of the Lord” are his warnings and threatenings; which though questioned by men as false, or condemned by them as unjust, are yet “true and righteous altogether.” We are very incompetent judges of the demerit of sin, or of the conduct which God, as the moral Governor of the universe, has thought proper to pursue: but we are assured, that, when he shall inflict on the impenitent the judgments he has denounced against them, all his intelligent creatures will exclaim, “True and righteous are thy judgments, O Lord God Almighty!” “just and true are thy ways, thou King of Saints!”]

As the different terms which we have considered are not so definite in their import but that they admit of different interpretations, we shall wave the further consideration of them; and, comprehending them all under one general term, ‘The word of God,’ we shall proceed to notice,

II.

Its use and excellence—

It would occupy too much time to enter fully into this subject: let it suffice to notice those particular uses which are mentioned in our text. The word then is of use,

1. To illuminate the mind—

[Previous to the application of the word to the heart by the Holy Spirit, we are in utter darkness: but “the entrance of God’s word giveth light.” Truly it is a “marvellous light that we are brought into,” when our eyes are opened to discern “the glory of God in the face of Jesus Christ” — — — Nor is it the learned only who receive instruction from it: it is intended more especially for the poor. There is something in the Gospel which tends rather to offend the proud, but is most palatable and delightful to the humble. Hence we are told, “It maketh wise the simple.” What astonishing views of God, of Christ, of the human heart, of the evil of sin, of the beauty of holiness, of the felicity of heaven, have many unlettered persons attained! Yet it is in the knowledge of these things that true wisdom consists: and this knowledge is imparted to all who embrace the Gospel, in proportion to the simplicity of their minds, and the devotedness of their hearts to God. These are “the things,” which, as our blessed Lord informs us, “are hid from the wise and prudent, and are revealed unto babes.” Without such a special illumination of the mind, the most learned philosopher cannot comprehend them [Note: 1 Corinthians 2:14.]; and by such an illumination the most untutored savage shall be “made wise unto salvation.”]

2. To convert the soul—

[Truly, “the word is quick and powerful, and sharper than any two-edged sword.” It is “the rod of God’s strength,” even that wonder-working rod, which subdues all his enemies before him. “Like fire it melts; and like a hammer, it breaketh the rock in pieces.” See its effects upon the three thousand on the day of Pentecost! such is its operation, wherever “it comes in demonstration of the Spirit and of power.” It humbles the proudest spirit, and subdues the most obdurate heart to the obedience of faith. Nor is it to the adoption of new principles only that it brings the soul, but to the acquisition of new habits; so that it becomes set on Christ and heavenly things, as once it was set on self and earthly things: it assimilates the soul to Christ as the great exemplar, and “changes it into the divine image, from one degree of glory to another, by the Spirit of our God.”]

3. To rejoice the heart—

[Ignorant men imagine that the application of God’s word to the soul is productive only of pain and sorrow: but those who have ever “tasted of the good word of life” have found, by happy experience, that it fills them “with joy and peace in believing,” yea, “with joy unspeakable and glorified.” The word is to them the charter of all their privileges, and the map of their everlasting inheritance. As an heir peruses with delight a will in which great wealth is unexpectedly bequeathed to him, so the Christian finding in every page of the sacred volume his title to all the blessedness and glory of heaven, how can he but rejoice in such records? how can he but concur with David in saying, “They are more desired by me than gold, yea, than much fine gold; sweeter also than honey and the honeycomb?]

We may learn from hence,
1.

Our privilege—

[If it was the highest privilege of the Jews, that “to them were committed the oracles of God,” much more are we distinguished, who have the writings of the New Testament superadded to those of the Old. Let us learn to estimate this privilege aright. Let us remember, that in this blessed volume is contained all that can be needful either for the instruction of our minds, or the salvation of our souls: and, whilst we enjoy this inestimable blessing ourselves, let us labour by all possible means to communicate it to others — — —]

2. Our duty—

[We should “search the Scriptures daily,” “digging into them as for hid treasures,” and praying earnestly to God, that he would “open our understandings to understand them.” We should look to them as the ground of all our hopes, and the rule of all our conduct. To study the book of nature will be well: but to study the sacred volume with prayer will tend to our highest perfection, and will “thoroughly furnish us unto every good word and work.”]

DISCOURSE: 521
THE USE AND BENEFIT OF THE SCRIPTURES

Psalms 19:10-11. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey, and the honeycomb. Moreover, by them is thy servant warned: and in keeping of them there is great reward.

GOD has at no time left himself without witness in the world, seeing that he has spoken to all, in and by the visible creation, from which the most unenlightened heathens might learn his eternal power and godhead. But to us he has communicated a perfect revelation of his mind and will, which, as the Psalmist informs us in the preceding verses, is capable of producing the most beneficial effects. It was but a small portion of the Scriptures which David possessed; yet his testimony respecting them shews, that they were inestimable in his eyes, and that to all who received them aright, they would be a source of the richest blessings. In discoursing on his words we shall point out,

I. The excellency of the Scriptures—

Gold and honey are both excellent in their kind, and may fitly represent those things which are most pleasing to a carnal and a sensual appetite: but the Scriptures are infinitely preferable to both.

1. They are “more desirable than gold”—

[Gold, though so ardently and universally desired, is yet very confined in its uses. It is useful only to the body; yet not to that in all circumstances, nor for any long duration. But the Scriptures are profitable to the soul, and that too in every possible condition: nor will there be any termination to the benefits they convey. What light do they bring into the mind! the weakest Christian upon earth that is instructed out of them, as far surpasses all the philosophers of Greece and Rome, as they surpassed the most ignorant of the human race. How powerful too is their operation on the soul! the suggestions of man’s wisdom were utterly incapable of counteracting the vicious propensities of the heart: but these, when applied with power from on high, subdue the soul to God, and renovate it after the divine image. Can gold then, however “great” in quantity, or “fine” in quality, be compared with these?]

2. They are “sweeter also than honey”—

[The most delicious honey is not near so grateful to the palate, as the Scriptures are to the spiritual taste. The doctrines of the Gospel, especially that which, is the fundamental article of our faith, salvation through the blood of our incarnate God, how inexpressibly sweet are they to a weary and heavy-laden soul! What a delightful feast do the promises, “the exceeding great and precious promises,” afford to those who live upon them! The precepts too are equally high in the Christian’s estimation: their purity exactly suits his appetite, and instead of disgusting him, renders them tenfold more pleasing to his soul [Note: Psalms 119:140.]. Nor is he averse to the threatenings themselves: while he regards them as holy and just, he considers them also as good [Note: Romans 7:12.]. In short, the Christian feasts upon the blessed book of God; he finds it the joy and rejoicing of his heart [Note: Jeremiah 15:16.]; he esteems it more than his necessary food [Note: Job 23:12.]

But we will proceed to mark more distinctly,

II.

Their use—

A variety of uses are mentioned in the preceding context: but the text comprehends them all under two particulars:

1. They warn us against much evil—

[We could have had no conception of the deceitfulness and depravity of the heart, if God had not revealed it to us. But from the insight into it which the Scriptures afford us, we learn that to trust in one’s own heart is the most consummate folly [Note: Proverbs 28:26.], since it is sure to mislead us, and to betray us into some evil.

From the same fountain of knowledge also we learn that there is an invisible, but mighty, agent, whose malice is most inveterate, whose devices are most subtle, and whose labours to destroy us are incessant. Against his wiles we are put upon our guard: we are taught how to distinguish his agency, and to defeat his plots.
There is yet another danger, of which we could have formed no idea, if God had not instructed us respecting it. We are told of another invisible power, even the Holy Ghost himself, who strives with us, and endeavours to establish the kingdom of God in our hearts. But we may “grieve,” and “vex” that divine Agent, and may so “resist” him as to “quench” his sacred motions. Against this therefore, as the greatest of all evils, we are frequently and strongly warned.
It is no small advantage to us that every duty, and every danger, is set before us in living characters. We are enabled in the Scriptures to discern the track of the godly, and to see where all that have suffered shipwreck, have perished: so that, notwithstanding we are passing through an ocean filled with hidden rocks and shoals, yet, if we only attend to the buoys which God has placed in our sight, we cannot but navigate it in perfect safety, and reach in due season our destined port.]

2. They lead us to much good—

[We speak not of the recompence, which those who lov the Scriptures will meet with in another world. There is a reward in keeping the commandments, as well as for it; and it is of that present recompence that we are called to speak. In receiving the doctrines, what peace do we obtain with God, and in our own consciences! In resting on the promises, what ineffable joy flows into our souls! In obeying the precepts, what heavenly dispositions do we exercise, and what conformity to God do we obtain! And lastly, in following the bright examples that are set before us, how is our ambition stimulated, and how are our steps advanced! Unanswerable in every view is that appeal of God to man, “Do not my words do good to him that walketh uprightly [Note: Micah 2:7.]?”]

Address,
1.

Those who neglect the Scriptures—

[How vitiated is your taste, that you can prefer a novel or a newspaper to the inspired volume! That you can be anxious about the things of time and sense, and be indifferent to that, which is more valuable than gold, more sweet than honey! Ah, think what durable riches, what heavenly delights, you lose! Did you but know what reason you have for shame and regret, you would go and search the Scriptures till you had learned their value by your own experience, and had found them to be the power of God to the salvation of your souls.]

2. Those who are like-minded with the Psalmist—

[What do you owe to God, who has given you a spiritual taste, a spiritual discernment! By this, as much as by any thing, you may know your state towards God: you may mark, as by a scale, your progress or decline. With your advancement in the divine life, the Scriptures will rise in your estimation: with your declension, your relish for them will abate. O then “let them be your meditation all the day; let them be your delight and your counsellors.” Thus will your spirit and temper be cast into their mould, and you will be gradually fitted for that place, where all that is now held forth to your faith, shall be for ever realized.]

DISCOURSE: 522
PRAYER AGAINST SINS OF INFIRMITY AND PRESUMPTION

Psalms 19:12-13. Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.

THE moral law, as revealed in the Scriptures, is a perfect transcript of the mind and will of God; and is therefore a mirror in which we may see how deformed we are through the introduction and dominance of sin. It was from a contemplation of its transcendent excellence that the Psalmist was led to bewail his want of conformity to it, and to implore mercy at the hands of God for his innumerable violations of it, and grace, to preserve him from any wilful opposition to it in future. And the more we study it, the more shall we be disposed to adopt the petitions in our text, “Cleanse me” from the guilt I have already contracted: “Keep me” from falling a sacrifice to my sinful propensities.
We all need to be delivered from,

I. Sins of infirmity—

These are innumerable—
[It is not of gross outward sin that we are here to speak, but of “errors” and “secret sins;” that is, such sins as escape the notice of ourselves as well as of others.
Consider the sins arising from defect. The law requires that we love God with all our heart, and all our mind, and all our soul, and all our strength; and our neighbour, under whatever circumstances, as ourselves. Now, if we trace the whole extent of our duty to God, as our Creator; to the Lord Jesus Christ, as our Redeemer; and to the Holy Spirit, as our Sanctifier; if we further pursue into all the different relations of life our duty to our fellow-creatures, and reflect that the smallest short-coming in the performance of it is sin: and then, if we reflect how great our short-comings are, even when we exert ourselves to the uttermost to fulfil the will of God; we shall see that, under this head alone, our sins are more numerous than the sands upon the sea-shore; since, in fact, we have been doing nothing but what, in fact, was sin, from the very first moment that we came into the world.

But besides the guilt we have contracted through defect, consider that which has arisen from deviations from the precise line of duty which we should have followed. We may conceive of an arrow shot in the right line towards an object, though it fall short of the object itself: and so we may conceive of our attempts to serve God, as perfect in point of aim, though defective in force and energy. But there is a bias in our fallen nature which causes innumerable aberrations from the perfect line of duty. In duty, of whatever kind it be, the principle ought to be as pure as the light itself: but in us it never is so: somewhat of a corrupt mixture will be found in every thing we do. There is so much blindness in our understanding, so much perverseness in our will, and so much sensuality in our affections, that we are imperceptibly drawn aside; our very judgment is deceived; yea, “our mind and conscience are defiled;” so that, when we would do good, evil is present with us;” and, when we do, as we think, act entirely as unto the Lord, the heart-searching God beholds a mixture of self in our best motives, that serves yet further to vitiate and debase our best actions.

To all this add our actual transgressions, by thought, word, and deed, against the holy commands of God. It is still of “secret sins” only that I am speaking, and of such as may justly be called sins of infirmity. But how vast the aggregate of evil which has arisen in our hearts from the secret workings of pride, or worldliness, or impurity, or unbelief, or some other corrupt feeling of our fallen nature! Yet not one of these has been unobserved by God, nor will one be kept out of sight in the final judgment.

Well then may we, even in this superficial view of our past errors and deviations, say, “Who can understand them?”]
We need therefore to cry earnestly to God to “cleanse us from them”—
[The guilt in which they involve the soul is exceeding great: nor can it be purged away but by the atoning blood of Christ. The circumstance of their having been unobserved by us does not lessen the guilt of them, as we imagine; but only shews how blind and ignorant we are, and how vitiated and debased that soul must be which can harbour such evils unconscious of their malignity, and almost of their very existence. God himself cautions us against regarding this as an extenuation, which, if rightly viewed, is rather an aggravation of our guilt. “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thine hands [Note: Ecclesiastes 5:6.]?” An atonement was offered by the high priests of old “for the errors of the people [Note: Hebrews 9:7.]:” and in the atonement of Christ must we seek refuge from all which have been, however inadvertently, committed by us. This is strongly intimated by the offerings which were appointed for all without exception, when they erred; but which differed according to the degree of criminality which might justly attach to persons, by reason of their advantages for knowing better, and the injury that was likely to accrue from their example [Note: Leviticus 4:1-35.]. But none were excused: the very moment that their error was pointed out to them, they were to bring their offering: and through that alone could they obtain absolution from their sin [Note: Leviticus 5:17-19.]. We should therefore, all, without exception, pray with David, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” Yea, we should also pray with him, “Create in me a clean heart, O God, and renew a right spirit within me!” For “God requireth truth in our inward parts:” and, if we are not thus “renewed in the spirit of our minds,” we cannot hope for admission into that city “where no unclean thing can enter [Note: Revelation 21:27.].”]

Yet, after all, our guilt from these is light in comparison of that which ariseth from our,

II.

Sins of presumption—

These differ widely from the former; being committed, not from mere inadvertence or infirmity, but with the concurrence of the will in opposition to the dictates of an enlightened conscience. Yet in speaking of these we shall not confine ourselves to those grosser sins, from which more moral and decent persons are exempt; but shall turn your attention rather to that state and habit of life which conscience must condemn, as well as the more flagrant transgressions.
Consider what “presumptuous sins” are—
[They are any sins whatever that are committed against light and knowledge, or on a presumption that God will not punish them in the eternal world.
Now it is perfectly well known to all of us, that we ought to have “the fear of God before our eyes:” we ought to stand in awe of God’s judgments: we ought to search out and execute his commands. We ought not to live unto ourselves, but unto him: and to make his word the unvaried rule of our conduct. We know that we have duties also towards our adorable Redeemer: and that, as we should live altogether by faith in him, so we should live altogether to his glory. Now, if we are habitually neglecting these duties, and living to ourselves and to the world, what is our life but one continued course of presumptuous sin? — — — I wish that the more moral, decent, and conscientious part of my audience would attend to this, that they may see how great their deficiencies are, and how awful their guilt.]
To these we are ever prone—
[Every man by nature rushes into them, even as a horse into the battle: nor can any but God “keep us back” from them. How daring we are in the commission of them, is plain from numberless passages of Scripture, where the language of the carnal heart is depicted; “Tush! God shall not see; neither will the Almighty regard it.” We have a general notion about God’s mercy: and from the very hope that he will forbear to execute the award of justice, we are encouraged to proceed in our career of sin; thus “turning the very grace of God into licentiousness,” and “continuing in sin with the hope that grace will abound.” And what an ascendant these sins will gain over us may be daily seen, not only in the impieties of those who never knew any thing of God, but in the degeneracy of many, who once gave promises of better things. The gradations of such persons’ departure from God are strongly marked by the Psalmist: they first “walk (transiently) in the counsel of the ungodly, (who, from their want of real piety, are dangerous advisers;) they then learn to stand (deliberately) in the way (and habits) of the wicked; and then come to sit (habitually and at their ease) in the seat of the scornful [Note: Psalms 1:1.].” And this is no other than what every presumptuous sinner has reason to expect: for God is indignant against him, in proportion as his transgressions partake of this horrid aggravation. Of the heathen it is said, “They liked not to retain God in their knowledge; therefore God gave them over to a reprobate mind [Note: Romans 1:8.]:” and even of his own people Israel themselves, God says, “Israel would none of me: so I gave them up [Note: Psalms 81:11-12.].” What wonder, then, if he should say of us also, “They are joined to idols: let them alone [Note: Hosea 4:17.]?” If instead of crying mightily to God to “keep us back” from presumptuous sins, we yield ourselves willingly to the commission of them, we can expect nothing, but that they should “have the entire dominion over us,” and constrain God to “swear in his wrath, that we shall never enter into his rest.” This, I say, we may well expect: for God has declared, that]

If not delivered from them in time, we shall suffer the punishment of them to all eternity—
[How heinous they are in the sight of God may be known from hence; that, though sacrifices were appointed for sins of infirmity, none were prescribed for any presumptuous sin whatever: the offender was to be cut off without mercy from the people of the Lord [Note: Numbers 15:27-31.] — — — The servant that knew not his lord’s will, and did things contrary to it, was yet accounted worthy of some punishment: but he who knowingly violated his lord’s commands, was “beaten with many stripes [Note: Luke 12:47-48.].” And Capernaum’s doom, we are told, shall be more severe than that of Sodom and Gomorrha, because of the deeper malignity which her superior advantages infused into all her sins [Note: Matthew 11:23-24.].

Let me then entreat you to adopt the prayer in our text: beg of God that he would enable you to “understand your errors;” (for who, without divine instruction, can understand them?) and that he would “cleanse you” from them; and that he would “keep you back” from every presumptuous sin: for though, every presumptuous sin is not the unpardonable transgression, yet, I must say, that presumptuous sin, continued in after warnings and exhortations to depart from it, hardens the heart, and sears the conscience, and endangers the being given up by God to final impenitence.]

Application—

Be prevailed upon, Brethren,

1. To regard sin as the greatest of all evils—

[Such indeed it is, whether ye will believe it or not. You may be ready to think that suffering is the greatest: but suffering may tend to good: it may, like the furnace, purify us from our dross, and prepare us, under God’s gracious care, as vessels of honour for our Master’s use. But sin defiles, debases, and destroys the soul. “Fools may make a mock at it;” but at last it will “sting like a serpent, and bite like an adder:” it may be sweet in the mouth, but it will be gall in the stomach. See, Brethren, from what a mass of guilt and corruption you need to be delivered! See also what judgments are hanging over your devoted heads! O that I could see you in earnest in fleeing from the wrath to come, and in laying hold on eternal life! Be ye not like that perverse and daring people, who, when remonstrated with by the prophet, replied, “As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: but we will certainly do whatsoever thing goeth forth out of our own mouth [Note: Jeremiah 44:16-17.].” Neither deceive yourselves by endeavouring to vindicate yourselves before God: for, whatever you may say to extenuate your guilt, your sins even of infirmity need forgiveness; and your sins of presumption, if not repented of and forgiven, will plunge you into remediless and endless ruin.]

2. To improve the present moment in order to obtain deliverance from it—

[Now you can offer the prayer of David: but how long that privilege will be continued to you, you know not. This however you know, that your views of sin will soon be changed, either in this world or in the world to come. Conceive of a presumptuous sinner, dying in his iniquity, and first having his eyes opened in the eternal world. What does he then think of all his past excuses, on which he once placed such confident reliance? What, if he were permitted to address you from his abode of misery, would be the scope of his admonitions? Can you doubt? And, if not, will you still go on in those ways, which your own consciences condemn? But, as the Rich Man was not suffered to return from hell to warn his surviving brethren, who were walking in his steps, so neither will any be sent from the dead, to instruct you. You have Moses and the prophets; and those you must both hear and obey: and, if you will not believe them, nothing awaits you but to “eat the fruit of your own doings, and to be filled immediately with your own devices.” Now, however, you are warned: now, I trust, your consciences attest the truth and importance of all that ye have heard: and now I conclude with that solemn admonition of St. James, “To him that knoweth to do good and doeth it not, to him it is sin [Note: James 4:17.].”]