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A WISE DEPORTMENT DELINEATED
EXTENSIVE influence is a most invaluable talent, which entails upon us an awful responsibility, and should therefore be improved with all possible care and diligence. The higher we are in the scale of society, the more our obligations to exert ourselves for God are increased. But, if wisdom direct not our measures, our most strenuous efforts will be in vain. David was well convinced of this truth: and, having seen in his own experience a wise admixture of mercy and of judgment in the dealings of God towards him, he determined, in his limited sphere of action, to imitate the conduct of the Governor of the Universe, and so to temper mercy with justice in the whole of his administration, that iniquity might be suppressed, and virtue cultivated, not in his own palace only, but throughout all his dominions. We might not unprofitably enter into an investigation of the principles which he laid down for the regulation of his conduct, and mark the specific course of action which he determined to pursue towards his courtiers; but we shall wave the consideration of those particulars, and notice rather the general principle which he adopted, and which is equally applicable to persons in every station of life; “I will behave myself wisely in a perfect way; I will walk within my house with a perfect heart.”
A noble resolution this! We will endeavour to point out,
I. The great importance of it—
The value of religion, generally, is acknowledged by all; but few are aware of the vast importance of a wise, discreet, and prudent deportment: yet on that essentially depend,
1. The peace and comfort of our own souls—
[An indiscreet conduct, even where the person’s intentions on the whole are good, will involve him in many difficulties, and rob him of those supports and consolations which under other circumstances he might enjoy. True it is, that the wisest demeanour will not avail to root out prejudice, or to make religion lovely in the eyes of carnal men: for the children of darkness cannot but hate the light: and our blessed Lord himself, in whose conduct not the slightest fault or error could be found, was an object of universal hatred to the whole Jewish nation. But it is no less true, that imprudence in religious characters calls forth against them, and, in appearance, justifies, the malignity of many, who, if their zeal had been better regulated, would never have raised their arm against it. Many parents, masters, magistrates, who would never have interposed their authority to obstruct a prudent exercise of religion, have been induced to exert their power in consequence of the indiscretion of those whom they were constrained to oppose. In such cases their opposition can scarcely be called persecution; nor can the cross which the sufferers are called to bear, be called “the cross of Christ:” it is their own cross, that they have to bear, and their own folly, that they have to blame. Enthusiasts do indeed persuade themselves that they are suffering for righteousness sake: but having no satisfactory evidence that such is indeed the true ground of their trials, they cannot feel that humble acquiescence in the divine appointments, which, if they had acted a wiser part, would have calmed their spirits, and sweetened their afflictions [Note: 1Pe_2:19-20; 1Pe_4:15-16.].]
2. The benefit of all around us—
[Nothing can be more unreasonable than that men should condemn religion for the faults of those who profess it: but they will do so, and will take occasion from the misconduct of religious people to defame and decry all vital godliness [Note: 2Pe_2:2.].
It is of no consequence in their eyes, that the wise and prudent condemn the things that are complained of: no; their adversaries are not disposed to discriminate between the guilty and the innocent: they involve all in the same obloquy: and will bring the faults of former ages as grounds of accusation against those who live in the present day [Note: The errors of the Puritans are imputed to those who profess religion in the present day.]. Even the errors that were acknowledged and lamented by the persons who in early life committed them, are still adduced as characterizing not only the persons who openly renounced them, but those also who have never in any degree approximated towards them [Note: This is particularly to be noticed in reference to the early journals of Messrs. Whitfield and Wesley; which, though afterwards condemned by the authors themselves, are to this hour made the sole grounds of estimating their character; and not their character only, but the characters of thousands who were never guilty of any of their extravagances.]: and all this is done for the purpose of discrediting religion, and of justifying their own aversion to it. On the other hand, great good is done by those who “walk circumspectly,” and “shine forth as lights in the world [Note: Php_2:15-16.].” They “put to silence the ignorance of foolish men [Note: 1Pe_2:15.],” and “shame those who falsely accuse their good conversation in Christ [Note: 1Pe_3:16.].” What St. Peter says of “wives winning by their good conversation their unbelieving husbands [Note: 1Pe_3:1.],” we doubt not is often verified in all other relations of life; those who behold the light that is set before them being constrained to acknowledge, that “the righteous is more excellent than his neighbour [Note: Pro_12:26.].” A certain awe is impressed on the minds of the ungodly by the sight of “a man of God.” “Herod feared John,” when he saw what a just and holy man he was [Note: Mar_6:20.]: and it is particularly said of Saul, that, “when he saw that David behaved himself very wisely, he feared him [Note: 1Sa_18:15.].” And if we will walk “holily, justly, and unblameably before men,” we shall have a testimony in their consciences, “that God is with us of a truth [Note: 1Co_14:25.],” and that the principles we profess are “worthy of all acceptation [Note: 1Ti_1:15.].”]
3. The honour of God and his Gospel—
[The argument which St. Paul uses to enforce on servants the maintenance of a dutiful behaviour towards their unbelieving masters, is, “that the name of God and his doctrine be not blasphemed [Note: 1Ti_6:1.].” How terrible is the thought that our indiscretions should ever produce such an effect as this! On the other hand, our blessed Lord bids us to “make our light shine before men, that they who behold our good works may be stirred up to glorify our heavenly Father [Note: Mat_5:16.].” What a stimulus is here! what a motive to circumspection! what an incentive to every thing that is great and holy! Believer, can you reflect one moment on the thought, that God can be glorified in you, and not determine, like David, to “walk wisely before him in a perfect way?” If nothing but your own welfare and the welfare of your fellow-creatures were at stake, you would watch over your every action, your every disposition; but when you consider, that the honour of God himself is in a measure dependent upon you, methinks, you should be utterly purposed, that, if it be possible, “God himself shall not find any thing amiss with you [Note: Psa_17:3.]; and that, at all events, your conduct shall be so blameless, “that they who are of the contrary part may be ashamed, having no evil thing to say of you [Note: Tit_2:8.].”]
Having shewn the importance of this resolution, we will distinctly mark,
II. The way in which it must be carried into effect—
It is scarcely needful to say, that we must have respect to every commandment of God, without partiality or reserve; for where there is partiality there is hypocrisy [Note: Jam_3:17.]; and where there is hypocrisy, there is neither “a perfect heart,” nor “a perfect way,” nor indeed one spark of true “wisdom.” This then must be ever borne in mind, that without an unreserved endeavour to fulfil the whole will of God, the forming of such a resolution must be altogether nugatory and delusive. But supposing the resolution to be sincerely formed, then the question will arise, How must a person demean himself so as really to effect his wish? We answer, he must conduct himself,
1. With meekness and modesty—
[Nothing is more disgusting than forwardness in a religious character. It is offensive in any; but most of all in one who professes to feel himself a poor, blind, ignorant, guilty creature, “less than the least of all saints,” yea, rather, “the very chief of sinners.” How unseemly is it to see such an one full of conceit, obtrusive, talkative, loving pre-eminence, and “thinking himself to be something, when he is nothing [Note: Gal_6:3.]!” Yet how many such professors are there, wherever the Gospel is preached! On the other hand, how lovely is the character of one that is gentle, modest, unassuming, arrogating nothing to himself, and willing on all occasions to “take the lowest place!” Such a person, whilst he himself “is beautified with salvation [Note: Psa_149:4.],” reflects an honour on the Gospel, and “adorns the doctrine of God our Saviour [Note: Tit_2:10.].” Such a disposition is lovely even in the sight of God himself, and is esteemed by him as “an ornament of great price [Note: 1Pe_3:4.].” It should seem that this was a distinguishing feature in our Lord’s character, since the Apostle particularly beseeches us “by the meekness and gentleness of Christ [Note: 2Co_10:1.]:” and the more we have of the mind of Christ in this respect, the more “wisely shall we walk both towards them that are without [Note: Col_4:5.]” the pale of the Church, and those that are within. The want of this disposition renders our way far more difficult whilst it incapacitates us for encountering the difficulties which it puts in our way. This then we conceive to be our first object, to obtain a humble and subdued spirit, which, whilst it offends none who differ from us, qualifies us to bear with patience, and to turn to good account, whatever evils the unreasonableness of wicked men may inflict upon us. By means of it we shall “out of the eater bring forth meat, and out of the strong bring forth sweet;” or, in other words, we shall make “all things work together for our good.”]
2. With kindness and charity—
[There is really in many religious professors almost the same acrimony against the ungodly world, as there is in the ungodly world against them. But how unbecoming is this! for, if there be a difference between us and others, who is it that has made us to differ [Note: 1Co_4:7.]? And, if we see others yet lying in their natural enmity against God, what does their state call for, but pity and compassion? Besides, love is the very end, yea the sum and substance, of all religion [Note: 1Ti_1:5.]. If we have not love, we may give all our goods to feed the poor, and our body to be burned, and yet be no better than “sounding brass, and tinkling cymbals [Note: 1Co_13:1.].” If this principle preside not in our hearts, we shall do nothing well [Note: 1Co_16:14.]. This will lead us to consult the best interests of all around us: to study how we may most influence them for their good; and to bend to circumstances, in order to abate their prejudice, and gain the easier access to their minds. It was from this principle that St. Paul “became all things to all men [Note: 1Co_9:19-22.].” If he might but “gain the more,” he was ready to deny himself the most innocent enjoyments, and to comply with any requisitions, which would consist with fidelity to his God. How conciliatory will be the conduct of one who acts under this principle! With what “meekness will he give to an inquirer a reason of the hope that is in him [Note: 1Pe_3:15.]; and convey instruction to a blind and obstinate opposer [Note: 2Ti_2:25.]! How cautiously will he “cut off occasion from those who seek occasion against him [Note: 2Co_11:12.]!” How watchfully will he “abstain even from the appearance of evil [Note: 1Th_5:22.],” and prevent, if possible, his good from being evil spoken of [Note: Rom_14:16.]. In a word, where love is in the heart, and “the law of kindness is in the lips,” the enemies of religion will be “put to silence, and the mouths of gainsayers be stopped.”]
3. With prudence and foresight—
[Solomon observes, “I Wisdom dwell with Prudence [Note: Pro_8:12.].” But many seem to think that they have nothing to do with prudence: they have only to follow their own notions of duty, and to leave all consequences to God. Hence they go forward in their own way, and in their own spirit; never once considering, what may be the effect of their conduct on the minds of others: and, though they may do some good, they do more injury than they can well conceive. But if we would behave ourselves wisely in a perfect way, we must consider the probable consequences of our actions [Note: Ecc_8:5.], and endeavour to accomplish our ends by the most inoffensive means. When Paul went to Jerusalem, where God’s design of calling the Gentiles into his Church, and of abrogating the Mosaic ritual, was but imperfectly understood, he took the precaution of conferring privately with the leading members of that Church in the first instance [Note: Gal_2:2.], in order to explain his views to them, and through them to remove the prejudices of the people at large. This was wise; and the wisdom of it appeared in the effects which followed. Similar precautions should be used by us in all our commerce with the world at large, or with the Church in particular: we should “give no unnecessary offence either to the Jew, or to the Greek, or to the Church of God.” We should consider what every one can bear; and should suit ourselves to his capacity or condition. Our blessed Lord himself set us this example, speaking every thing in a way of parables, according as his auditors were able to receive it [Note: Mar_4:33.]. St. Paul also administered “milk or strong meat” to his converts, according as the measure of their proficiency required [Note: 1Co_3:2.]. And we also are taught to act under the influence of the same principle, towards all whom we may have occasion to address; “not casting our pearls before swine,” “nor pouring new wine into old bottles,” but accommodating our instructions to the necessities and dispositions of all who hear us. In a word, “I would,” as St. Paul says, “have you wise concerning that which is good, and simple concerning evil [Note: Rom_16:19.].”]
4. With disinterestedness and simplicity—
[There is a carnal wisdom, which operates in a way of craft and cunning: but this is directly opposed to “the wisdom that is from above,” which consists in simplicity and godly sincerity. “It is this, and this alone, that proceeds from the grace of God, and under the influence of which we are to have our conversation in the world [Note: 2Co_1:12.].” If there be any selfish objects proposed, any sinister motives indulged, any artifices practised by us, we are far from true wisdom: true wisdom disclaims every thing that is disingenuous. Its eye is single, its object pure, its operation lucid, uniform, irreprehensible. It will bear the light: it will shine the brightest, where it is brought most to view. If it make us “wise as serpents, it will keep us harmless as doves [Note: Mat_10:16.].” Every measure of deceit must be banished; all falsehood, either in word or deed, abhorred; and truth and equity must stand confessed in the whole of our dealings. This is true wisdom; and, “whosoever walks according to this rule, peace shall be upon him, and mercy, even upon all the Israel of God [Note: Gal_6:16.].”]
We conclude with one or two directions for the attainment and increase of this wisdom:
1. Let a conformity to its dictates be your constant aim—
[“The wisdom of the prudent is, to understand his way [Note: Pro_14:8.].” If we walk at random, and without a due consideration of our ways, we never shall attain any true wisdom. We must be aware that folly is bound up in our hearts, and that we are constantly liable to err. We must take our rule of action from the unerring words of truth. We must measure our sentiments and actions by that rule. We must in particular set the Lord Jesus Christ before us, and endeavour to drink into his spirit, and to walk in his steps. This must be our constant habit. Whether our actions be more or less important, they must all be referred to this standard, and be regulated by this principle. Then we shall gradually have our minds enlightened: we shall see with increasing evidence our former deviations from the right path. We shall see, how erroneously we judged on many occasions; and how unwisely we acted, whilst yet we thought that we were acting right. Thus our judgment will be matured; our consciences be preserved tender; and our ways be conformed to the perfect will of God. “Who then is wise and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom [Note: Jam_3:13.].”]
2. Pray earnestly to God to inspire you with it—
[It is “the Lord alone that giveth wisdom [Note: Pro_2:6.]:” and to him David directed his supplications, in the words of our text, “O when wilt thou come unto me?” David felt his insufficiency for that great work which lay before him, and he panted after an increase of grace to fit him for it. Thus should we pant after the influences of the Holy Spirit, to “open the eyes of our understanding,” and to “guide us into all truth.” Without the aid of the Holy Spirit we cannot hope to fill up our several stations in life with true wisdom. David, as a monarch, felt his need of divine aid to execute the resolution he had formed. Solomon desired this aid beyond either riches or honour: and God, in answer to his prayer, “gave him a wise and understanding heart,” above all the children of men. As ministers of God’s word, we need the same: for St. Paul says, in reference to the ministry, “who is sufficient for these things?” The same must be said by us in every station and relation of life. We all have our own peculiar duties to perform; and wisdom consists in executing them aright. Let this never be forgotten, that our chief wisdom consists in ascertaining with precision, and performing with punctuality, the duties of our own particular situation. It is not by going out of our own proper line, but by filling our own particular station well, that we shall approve ourselves truly wise. Let parents and children, masters and servants, magistrates and subjects, bear this in mind: “let none lean to their own understanding [Note: Pro_3:5.],” but all with one heart address to God this necessary petition, “O give me understanding in the way of godliness [Note: See the text in the Prayer-book Translation.]!”]