Proverbs 2:10-22

“For wisdom will enter your heart, and knowledge will be pleasant to your soul. Discretion will protect you, and understanding will guard you. Wisdom will save you from the ways of wicked men, from men whose words are perverse, who leave the straight paths to walk in dark ways, who delight in doing wrong and rejoice in the perverseness of evil, whose paths are crooked and who are devious in their ways. It will save you also from the adulteress, from the wayward wife with her seductive words, who has left the partner of her youth and ignored the covenant she made before God. For her house leads down to death and her paths to the spirits of the dead. None who go to her return or attain the paths of life. Thus you will walk in the ways of good men and keep to the paths of the righteous. For the upright will live in the land, and the blameless will remain in it; but the wicked will be cut off from the land, and the unfaithful will be torn from it.”

Whether we regard Solomon as a saint walking with his God, or as a backslider restored to God—we must consider him as pre-eminently qualified to give advice for the regulation of our conduct. For, as a saint—he was endued with wisdom above all men. And, as a backslider—he had a wider range for his wickedness, and a deeper experience of its folly, than any other person ever possessed.

Under the character of “wisdom,” he here speaks of true religion; which he recommends to all, but especially to people in early life; and, in order to impress his advice the more deeply on our minds, he sets before us:

I. The benefits derived from true wisdom.

When once true religion is deeply rooted in the heart, it will render us the most essential services.

1. True religion will keep us from the society of ungodly men.

There are many whose delight is in wickedness; they have departed from God themselves, and have “made crooked paths for themselves;” in which they proceed with all imaginable vileness and perverseness. Disdaining to receive any light from God or his Word, they “walk in utter darkness, not at all knowing where they are going, verse 13 with 1 John 2:11.”

Not content with casting off all restraint themselves, and walking after their own lusts in all manner of impurity—they wish to draw all whom they can along with them. They deride all serious piety, and labor to the uttermost to turn aside from the way of godliness, any who may be inclined to it! They rejoice to do evil, and if they can but succeed in their efforts to ensnare a person who has been fleeing from sin, and to divert him from following after God—not even Satan himself will exult more than they!

Now from such companions true religion will preserve us. We shall see at once how far they are from God, and how impossible it is to be happy in their society, “for what fellowship can righteousness have with unrighteousness; or light with darkness; or Christ with Belial; or he who believes with an unbeliever! 2 Corinthians 6:14-15.” Instead of seeking their society, therefore, we shall come out from among them, and be separate! 2 Corinthians 6:17;” and not have any fellowship with the unfruitful works of darkness, but rather reprove them, Ephesians 5:11.”

2. True religion will keep us from the snares also of ungodly women.

It is lamentable to think how degraded human nature is, and how assimilated to the very beasts multitudes are, who were originally formed in the image of their God. Females, married, as well as unmarried, “forsaking the husband of their youth and the covenant of their God,” will abandon themselves to the most vile courses, soliciting the embrace of men to whom they are utter “strangers,” and practicing every species of artifice, to ensnare and corrupt all who come in their way!

And such is their influence over those whom they have once ensnared, that it is a miracle almost if even one is recovered to a sense of his duty, and is brought back again in penitential sorrow to his God! verse 19. Truly their ways lead down to death and to Hell! Proverbs 5:3-5; Proverbs 7:26-27. For not only do they draw men from all thoughtfulness about their souls, but they bring them into corruptions and crimes, which frequently end in suicide, or death by the hands of the public executioner.

But from these also, will vital piety preserve us. It will lead us to use all the precautions against them, that a prudent government employs against the infection of the plague. We shall have no communication with people whose very presence will endanger the life of our souls. We shall not go near their houses, or the places of their resort, Proverbs 5:8. We shall not parley with temptation when it comes in our way; but shall flee from it, as Joseph did, saying, “How shall I do this great wickedness, and sin against God! Genesis 39:9.”

3. True religion will guide us in the paths of righteousness and peace.

When once true religion enters into the soul, we shall take the Scriptures for our guide, and endeavor to walk in the paths which all the holy men of old have trod before us, verse 20. We shall not be satisfied with following the customs of those around us, or with conforming to the standard of duty which the world approves. We shall desire to be as “holy, as God is holy;” and shall determine through grace to “perfect holiness in the fear of God”.

Such being the effects of true wisdom, I will proceed to point out to you,

II. The vast importance of seeking after true religion.

Both the promises and threatenings of the Mosaic law were chiefly of a temporal nature; the people who served God faithfully being encouraged to expect peace and plenty in the land of Canaan; while those who were disobedient to his laws were to be visited with war, famine, pestilence, and ultimately to be driven out of that land, as the Canaanites had been before them.

But under these figures, truths of far higher consequence were veiled; and the present and eternal states of men were shadowed forth as indissolubly connected with their moral and religious character. Hence the contrast drawn between the sentence accorded to “the upright” and “the wicked” in the concluding verses of our text, must be understood as referring to:

1. Their respective states in this world.

“Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come, 1 Timothy 4:8.” Certainly in this world there is an immense “difference between those who serve God, and those who serve him not, Malachi 3:18.”

We readily grant that the ungodly and profane may prosper in respect of outward things, and that the saints may be in a state of degradation and oppression, Psalm 73:3-10. But there is no comparison between the real happiness of the one and of the other; the ungodly are “like the troubled sea, whose waters cast up mire and dirt! Isaiah 57:20-21.” They are agitated by many ungovernable and conflicting passions; their tempers are a source of continual disquietude, Romans 3:16-17; and they have no inward resources to calm the tumult of their minds.

But the godly have consolations peculiar to themselves, and abundantly sufficient to counterbalance their afflictions. They have a God to go unto—a God, who says, “Cast your burden on the Lord, and he will sustain you.” The very tribulations which they endure for righteousness sake, are to them a ground of glorying! Romans 5:3; and the light of God’s countenance lifted up upon their souls with joy and peace, even with “a joy that is unspeakable,” and “a peace that surpasses all understanding.”

If then we look no further than to this present life, we do not hesitate to declare that “the fear of the Lord, that is wisdom; and to depart from evil, that is understanding! Job 28:28.”

2. Their respective states in the world to come.

“There is a rest which remains for the people of God, Hebrews 4:9″—a rest, into which the true Joshua shall introduce them, as soon as ever they shall have completed the period fixed for their abode in this dreary wilderness; and there shall they “remain” forever; there shall they be as “pillars in the temple of their God and shall never leave, verse 21 with Revelation 3:12.”

But how shall I represent their happiness in that place where there will be no remains of those evils which they experienced in this world, Revelation 21:4; and where every blessing which they here sought for, shall be imparted to the utmost extent of their desires, and of their capacities for enjoyment! Psalm 16:11.

On the other hand, there is a day of retribution for the ungodly, when they shall not only be “convinced of all their ungodly deeds which they have wickedly committed, and of all their hard speeches which they have spoken against the Lord and his ways, but will have judgment executed upon them” by the Judge of the living and the dead! Jude 15. And what words can ever suffice to give an adequate idea of their misery, when, driven from the presence of their God, and from the congregation of his saints, Psalm 1:5. Luke 13:28. They shall be consigned to those regions of misery, where they will take their portion in “the lake that burns with fire and brimstone,” and “dwell forever with everlasting burnings!”

If men would but reflect one moment on these consequences of their impiety, there would be no longer any occasion to discourse on the wisdom of seeking after God, or the folly of provoking his displeasure by a life of sin!

APPLICATION:

1. Let us learn to form a right estimate of true religion.

True religion is wisdom, even though the whole world should combine to call it folly.

2. Let us learn to seek true religion in due measure.

To receive it into the head is to little purpose; the proper seat of it is the heart. Nor is it sufficient that we yield a constrained obedience to it—its service should in our estimation be accounted perfect freedom. It is only “when wisdom enters into our heart, and knowledge it pleasant to our soul,” that we can be said to have received the grace of God in truth.

The worldly man is at home in the world—it is his element wherein he moves. And such must religion be to the child of God—his rest, his element, his delight.

3. Let us learn to let true religion have its full operation on our souls.

Wherever true wisdom is, “Discretion will protect you, and understanding will guard you, Proverbs 2:11.” We conceive this observation to be deserving of peculiar attention; because the indiscretions of religious people are rarely traced to their proper source—a lack of right dispositions in the heart.

Where meekness, and modesty, and faith, and humility reside in the heart—there will be a corresponding propriety of conduct in the life.

But where pride, and conceit, and forwardness, and self-will are predominant, there will the deportment savor of these hateful qualities in all our interactions with mankind.

There is this remarkable difference between human wisdom and that which is divine: human wisdom leaves the heart untouched, or even administers fuel to its corruptions. But divine wisdom “pours the very soul into the mold of the Gospel, Romans 6:17.” and assimilates all its dispositions to the image of God himself.

It was not Paul’s eminence in intellectual attainments that made him so eminent in Christian virtues—it was the abundance of God’s grace that rendered him so fruitful in every good word and work; and, if the grace of God abounds in us, then we also shall proportionality adorn the Gospel in the whole of our life and conversation.

Let that then be remembered which Solomon has told us, “I Wisdom dwell with Prudence, Proverbs 8:12;” and let us be careful that we do not by any indiscreet conduct give “occasion to the adversary to speak reproachfully.” Our determination, through grace, must be, to cut off from the world all unnecessary occasion of offence. We must not imagine that our separation from an ungodly world gives us a licence to violate either the duties or the charities of life. But while we “abstain from all appearance of evil,” we must cultivate to the uttermost not only “whatever things are true, and honest, and just, and pure—but whatever things are lovely and of good report, Philippians 4:8.” We must labor to “behave ourselves wisely in a holy way! Psalm 101:2.”

Charles Simeon

Proverbs 2:10-11

“For wisdom will enter your heart, and knowledge will be pleasant to your soul. Discretion will protect you, and understanding will guard you!”

Piety, more than any other thing whatever, is regarded with jealousy and suspicion; and it is a common thing for parents to guard their children against its advocates and professors, as they would against people infected with a contagious disease! What the fruit of this folly, both in parents and children too, generally is, may be easily conceived. The children, taught to dread piety, which alone could preserve them from evil, become the victims of temptation, and fall into every species of iniquity! And the parents frequently are bowed down by the misconduct of their children, until their grey hairs are brought with sorrow to the grave!

Men vainly hope to effect that by moral persuasion, which nothing but the grace of God can produce; they would have fruit without a root, and blamelessness without any fixed principle of piety in the soul. But the only way in which any man can be kept in one uniform path of goodness and of honor, is by submitting his soul to the influence of true religion, and surrendering himself up unreservedly to God.

This at least was the conviction of Solomon’s mind, “For wisdom will enter your heart, and knowledge will be pleasant to your soul. Discretion will protect you, and understanding will guard you!” By “wisdom and knowledge” we are not to understand worldly wisdom; for a proficiency in that, however great it may be, is no pledge of morality, nor preservative from sin. These terms are used in Scripture to express genuine piety; and it is that alone which will prove a sufficient antidote to temptation, or become a perennial source of holiness in the life!

In confirmation of this sentiment, I will show,

I. What reception divine truth should meet with.

The heart is the proper seat of divine knowledge.

Worldly knowledge is seated in the head, and is acquired by deep study, and by force of intellect; nor, in whatever degree it is attained, does it at all sanctify and renew the soul.

But the truth of God “enters into the heart;” there is that “incorruptible seed” deposited; and from thence is it brought forth into life and action. I do no mean to say, that the understanding is not to be exercised, or exercised deeply, in relation to divine truth; for, beyond all doubt, every truth must so far approve itself to our judgment, as evidently to appear worthy of God, and suited to our condition.

Nor should any man give an unrestrained scope to his imagination or affections; for, if he were implicitly to follow them, he would of necessity be led away from the solid maxims of the Gospel. But when once he is convinced of any truth of God, then is he to deliver up his affections to be molded and directed by it.

To make this clear, let me state what I mean by divine knowledge.

The Word of God teaches us that sin is an evil of extreme malignity; that, to every soul in which it reigns, it is defiling, debasing, and damming!

It teaches us that we are altogether incapable of cancelling its guilt, or of subduing its power; and that if we have not a Savior who is able to effect these things for us, we must inevitably and eternally perish!

It teaches us yet further, that the Lord Jesus Christ is precisely such a Savior as we need, and that he is both “able and willing to save to the uttermost all who come unto God by him.”

Still further, it teaches us the beauty of holiness, and the blessedness of serving and enjoying God!

But of what use are those things as a mere theory? It is only by spiritual truths being actually experienced in the soul that they can be productive of any solid benefit. But, when truly received into the heart, they set in motion all the affections of the soul, and call into activity our fears and our hopes, our sorrows and our joys.

Truth should be received in the heart with supreme delight.

Truth of any kind is pleasing to the mind, as all who are accustomed to the investigations of science can attest. But divine truth should generate the sublimest joy; or, as my text expresses it, should be “pleasant to the soul.” It should be to us what light is to the wandering and benighted traveler; he pants for it; and encourages himself on the very first appearance of its orient dawn. To him it comes as a remedy that is suited to his most urgent necessities.

Conceive of the Israelites, when pressed with hunger, or perishing with thirst—with what interest must they have beheld the manna that was showered about their tents! And with what avidity must they have bowed down to drink of the streams that issued from the rock!

Or, if it is said that these things are objects of sense, and therefore inapplicable to the point in hand—then take the instance of the bronze serpent, which was exhibited to their faith. They felt themselves dying of the wounds which had been inflicted by the fiery serpents; they were perfectly conscious that no physician on earth could help them; and they were informed, that, by God’s appointment, a bronze serpent had been erected, in order that, by looking to that, they might be restored to health.

Would they hear of that with skeptical indifference, or behold it with uninterested curiosity? No! It would be to them a matter of life and death; the very first tidings of such an instrument would make them eager for the exposure of it to their view; and when they saw or heard others attesting its efficacy, they would look to it with a desire to experience in themselves its healing power. Now this is the way in which divine truth should be viewed by us.

To the ungodly world, gospel truth is most unwelcome, because it bears testimony against them, and against all their ways; hence “they hate the light, and will not come to it, lest their deeds should be reproved.”

But to us it should be an object of ardent desire and supreme delight. We should look to it, not for the purpose of critical discussion, but of grateful application to the soul.

Our spirit should be precisely that of the blind man whom Jesus had healed. Our Lord put the question to him, “Do you believe on the Son of God?” To which he replied, “Who is he, Lord, that I might believe on him? John 9:35-36.” Here he finds no disposition to speculate upon the subject, as on a matter of mere critical inquiry; but shows a readiness to admit the truth the moment it should be revealed to him, and to embrace it as the one ground of all his future conduct.

Such should be the disposition of our minds also. And when we have attained clearer views of divine truth, we should “rejoice as one that finds great spoil! Psalm 119:162.”

That we may be stirred up to seek divine truth in this way, let us consider,

II. Its beneficial influence when duly received.

“Discretion will protect you, and understanding will guard you!” This is the testimony of God himself. But it may be asked, ‘If common knowledge is not effectual to keep us, or even divine knowledge when received only into the head—then how can the circumstance of receiving knowledge into the heart be productive of any such effect?’ I answer: It is this very circumstance which makes all the difference:

Knowledge of spiritual truth when it resides merely in the head is speculative only.

Whereas, when it enters into the heart, it becomes practical.

1. Heart knowledge of spiritual realities rectifies the judgment.

On every subject connected with the soul, the judgment of mankind is in direct opposition to the mind of God.

In their eyes, the things of time and sense are of the first importance. But in the sight of God they are all lighter than vanity itself! In God’s eyes, the concerns of the soul and of eternity are alone worthy of the care of an immortal being.

To the ungodly, even the Gospel itself, that unrivaled production of divine wisdom, is “foolishness!” But to an enlightened mind, it is the power of God and the wisdom of God unto salvation!

To the stout-hearted infidel, to follow the commands of God would be torture! But to one who is taught of God, obedience to God’s commands appears his highest honor and happiness. The truth is, he once was in darkness, but is now “brought into marvelous light;” he once saw only through the distorting medium of sense; he now beholds with the eye of faith, which brings him within the veil of the sanctuary, and discovers everything as it is beheld by God himself.

Nor should this appear strange to us.

The difference made in the desire for any object, is made by its being viewed through glasses of different colored lenses. This may easily convince us how different an appearance every object must assume, according as it is viewed through the medium of sense, or by the penetrating eye of faith.

The person who turns to God has the very law of God written in his heart; and needs only to look within, and he will see the correspondence between the divine records and his own actual experience; so that he does not merely believe the divine testimonies to be true and good, but “has within himself a witness” of their transcendent excellence; or, as it is said in the verse before our text, “he understands righteousness, and judgment, and equity, yes, every good path.”

2. Heart knowledge of spiritual realities infuses sensibility into the conscience.

The conscience of an unenlightened man is blind, partial, and in many respects fully seared; since, in relation to the dispositions of the soul towards God, which is of far greater importance than anything else, it never reproves at all. But when divine wisdom has entered into his soul, a man will not be satisfied with a freedom from great and flagrant transgressions. He will examine his duties towards God as well as those towards man. He will mark his defects, no less than his excesses. He will observe his thoughts, yes, and “the very imaginations of his thoughts;” and will be more grieved for an evil propensity or desire, than the world at large are for an evil act! He endeavors to have his conscience as much alive to the least evils, as to the greatest; and to keep it tender, as the apple of his eye; and if but a mote assails it, he will take no rest, until he has wept it out with tears of penitence and contrition!

See this in the Apostle Paul. Before his conversion, he could find no evil in himself, though he was “a blasphemer, and a persecutor, and injurious;” but after his conversion, he did but utter a disrespectful word to a judge who was violating the plainest rules of justice, and he made it a matter of humiliation in the presence of the whole court.

3. Heart knowledge of spiritual realities instills a watchfulness against the occasions of evil.

Those who are destitute of vital godliness will venture themselves any where, without fear and without remorse; but a man of real piety will be afraid to expose himself where the objects around him present only what has a tendency to vitiate his mind. He prays to God “not to lead him into temptation;” and therefore he will not voluntarily run into it.

He will select his associates from among the excellent of the earth, who will forward, rather than retard, the growth of holy affections within him. And, as far as his situation will admit of it, he will “come out from the ungodly world, and be separate, and not even touch an impure thing,” lest he be corrupted. “Do not be misled: Bad company corrupts good character! 1 Corinthians 15:33.”

This is very particularly insisted on in the following context, in reference both to evil men and evil women. It is said in Proverbs 2:11-20, Discretion will protect you, and understanding will guard you. Wisdom will save you from the ways of wicked men, from men whose words are perverse, who leave the straight paths to walk in dark ways, who delight in doing wrong and rejoice in the perverseness of evil, whose paths are crooked and who are devious in their ways. It will save you also from the adulteress, from the wayward wife with her seductive words, who has left the partner of her youth and ignored the covenant she made before God. For her house leads down to death and her paths to the spirits of the dead. None who go to her return or attain the paths of life. Thus you will walk in the ways of good men and keep to the paths of the righteous!”

Here the conduct of evil men is drawn to the very life, as is the character of the evil woman also, against both of whom the man of piety will be strictly on his guard, proposing to himself the example of the godly, and availing himself of their aid in his walk before God. He knows, that “he cannot take fire in his bosom, without being burned;” and therefore he will use the utmost possible circumspection in the whole of his deportment.

The books, the company, the conversation that would defile his mind, he carefully avoids; and, like the Jews at the time of the Passover, he searches the most secret recesses of his soul, to sweep from it the leaven that would offend his God!

4. Heart knowledge of spiritual realities leads us continually to God for direction and support.

Without divine aid all human efforts are vain. But the Word of God clearly, fully, constantly directs us to look to him, and an experience of it in our own souls will convince us of the necessity of crying to him continually, “Hold me up, and I shall be safe.” It is in this way chiefly that divine wisdom preserves us. The soundness of our principles may prescribe what is right; and our love to those principles may incline us to the performance of it; but divine grace alone can ever prove effectual for us. No “power, but that which raised Jesus Christ himself from the dead,” will be sufficient to carry on within us the work that has been begun.

On the other hand, if we really trust in the Lord Jesus Christ, we shall, “through his strength, be able to do all things!” “Nor shall anything ever prevail to separate us from his love!”

Having illustrated the great truth in our text, we would further improve it, by suggesting,

1. In what spirit we should read and hear the Word.

We should not come to the house of God in a mere customary manner, for example sake, or to perform a duty, and still less to be amused with what we hear. But, as Cornelius and his friends, when Peter came to minister unto them, said, “Now are we all here before God, to hear all things that are commanded you by God”—so should we come up to the house of God to “hear what the Lord our God shall say concerning us.”

We should come to learn our duty—in order that we may practice it.

We should bless our God that so sublime a privilege is accorded to us.

We should come as a patient to receive the counsels of his physician, with a determination of heart to follow his prescriptions.

We should come as a mariner, if among shoals and quick-sands, does not consult his chart and compass for amusement, or with a disposition to dispute their testimony, but with a desire to have every mistake rectified, and to navigate his ship through the dangerous passage, agreeably to their direction.

O! when will Christian assemblies meet in this frame? When will God’s ordinances be thus improved for their proper end? Brethren, only reflect on the office of true wisdom, as delineated in the passage before us and you will never lack either a direction or a motive for a profitable attendance on the means of grace.

2. With what care we should improve the Word.

The Word we read and hear will judge us in the last day; and if we do not take occasion from it to follow the counsels of the Most High, we shall greatly aggravate our guilt before God. The Word we hear, if it prove not “a savor of life unto life, will become to us a savor of death unto death.” The lessons of wisdom had better never have been delivered to us, than be allowed to pass away without a suitable improvement of them.

Our blessed Lord told his hearers, that if he had not come and spoken unto them, that they would not have had sin; but that now they had no cloak for their sin.

And so must I also say unto you: All that you have heard respecting the evil of sin, the sufficiency of Christ, the beauty of holiness—of what use will it be to you, if it does not . . .
humble you as sinners,
encourage you as penitents,
and animate you as believers?

I beg you, do not neglect the day of your visitation, nor “hold the truth in unrighteousness;” but receive the truth in the love of it; and deliver your souls into it as a mold, that it may fashion you after the image of your God!

Never imagine that you have got above the use of ordinances, or that it is of no profit to attend upon them; they are the golden pipes through which, to your last hour, you must receive the golden oil into your lamps; and through the supplies of the Spirit which you may receive by them, you may hope that your path shall shine brighter and brighter unto the perfect day.”

Charles Simeon

Proverbs 2:1-6

“My son, if you accept my words and store up my commands within you, turning your ear to wisdom and applying your heart to understanding, and if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom, and from his mouth come knowledge and understanding!”

Wisdom is justly considered as the first of human attainments. It is that which elevates us in the scale of being, and to it we are indebted for all the most refined comforts of civilized society. But there is a spiritual wisdom totally distinct from that which is merely intellectual, and as much superior to it both in its qualities and effects, as reason is superior to instinct. What this is, and how it is to be attained, we are informed by Solomon in the words before us. Let us then consider,

I. Wherein true wisdom consists.

The nature of true wisdom is plainly declared in the text.

That which in one verse is called, “Wisdom,” and “Understanding,” in a subsequent verse is called, “The fear of the Lord,” and “The knowledge of God.”

The wisdom which unregenerate men possess, resides only in the head.

But that true wisdom of which the text speaks is seated in the heart.

The former consists merely in a knowledge of men and things, with a faculty of applying that knowledge to present circumstances.

The latter consists in a knowledge of God as reconciled to us in Christ Jesus, together with a correspondent fear and love of his name.

The former enlarges the mind, and directs the conduct in things relating to time.

The latter informs and regulates the soul, and directs the conduct in reference to eternity.

This description is just and accurate.

We confess that the knowledge and fear of God is not so reputed by the world; on the contrary, it is stigmatized as folly and madness. But that worldly wisdom which arrogates to itself an exclusive title to the appellation of wisdom, is by no means so deserving of it as this; because, whatever excellencies it possesses, its operations are weak, uncertain, transient. Whereas “the wisdom that is from above” brings into subjection every rebellious passion, and progressively prepares us for the enjoyment of our God. It was with this wisdom that the Messiah himself was endued, Isaiah 11:2-3. And it is of this wisdom that Solomon speaks, when he declares that nothing else is worthy the name of wisdom, Proverbs 9:10.

Respecting wisdom the text further informs us,

II. By what means true wisdom is to be attained.

The wisdom of this world may be gained by study alone.

But spiritual wisdom requires:

1. Sincerity.

If a man has not a disposition to obey the Word of God, he will find occasion of cavil and dispute in the plainest expressions. The Pharisees of old, though conversant with the sacred writings, and instructed by our Lord himself, remained ignorant of the truth, because “they loved darkness rather than light.” Thus it will be with us. However good the seed that is sown may be, it will never bring forth fruit to perfection, unless it is “received into a honest and good heart.”

If we would be truly wise, we must imitate the docility of Cornelius Acts 10:33; or, in the language of the text, we must “receive God’s Word, and hide his commandments with us,” as an inestimable jewel which we are solicitous to possess and keep.

2. Diligence.

This idea is strongly inculcated in the words before us, “we should incline our ear, and apply our heart to understanding, and seek it as silver, and search for it as for hidden treasures.” We should consider the inspired volume as an inexhaustible mine, which yields nothing to a superficial observer, but will richly repay those who explore its inmost recesses. To this effect was the direction given to Joshua, Joshua 1:8; and if we follow that advice, we shall succeed like the Bereans of old Acts 17:11. It is the diligent hand, and that only, that can ever make us rich.

3. Prayer.

Nothing will succeed without prayer. A man might commit to memory the whole Bible, and yet not understand one spiritual truth contained it, if he trusted in his own powers, instead of looking up to God for the teaching of his Spirit. Our blessed Lord assures us, that none knows the Father, but he to whom the Son shall reveal him, Matthew 11:27. And this also is intimated in the repeated direction given us in the text, to “cry after knowledge, and lift up our voice for understanding.” The Apostles themselves needed to have “their understandings opened, before they could understand the Scriptures, Luke 24:45.” Yes, established Christians still need “a spirit of wisdom and revelation to be given” to them, in order to their obtaining a more just view of revealed truths, Ephesians 1:17-18. All of us therefore, if we would be taught by God, must cry with David, “Open my eyes, that I may behold wondrous things out of your law! Psalm 119:18.”

For the encouragement of all, Solomon further declares,

III. The certain outcome of those means.

God is the source and giver of all spiritual knowledge.

Nothing can be more positive than the assertion before us. That “God gives wisdom, and that out of his mouth comes knowledge and understanding.” It is in this view that he is called, “The Father of lights, James 1:17;” because as that bright luminary, the sun, was the work of his hands—so all light, intellectual or spiritual, is derived from him.

Human learning gives a man no advantage towards the attainment of true wisdom. All, under God, depends on the state of mind with which men seek divine knowledge; if they are willing to “learn of the Father, John 6:15,” he will teach them. But if they are too proud to submit to his instructions, he will leave them to wander further and further from the right way. He will “take the wise in their own craftiness, 1 Corinthians 1:19; 1 Corinthians 3:19,” and “reveal to babes what he hides from the wise and prudent, Matthew 11:25.”

Nor will he allow us to use the appointed means in vain.

Frequent are the assurances which God has given us respecting this, Psalm 25:9; Psalm 25:12; Psalm 25:14. And he has made distinct promises to each of the foregoing means.

Are we sincere? He will open our eyes, John 7:17.

Are we diligent? He will reveal himself to us, Proverbs 8:17.

Are we importunate in prayer? He will give us liberally, and without upbraiding, James 1:5.

No lack of learning, no weakness of intellect on our part, shall be any obstacle to him, or deprive us of the benefits which we seek Isaiah 35:8. On the contrary, he will make use of the weakest and most contemptible of men, to confound the wise and mighty, 1 Corinthians 1:27-28.

INFERENCES.

1. How highly should we value the Gospel!

Men spend much time and money in acquiring human knowledge, and are glad to avail themselves of all lectures, public or private, whereby they may gain instruction. But a frequent ministration of divine ordinances, and a faithful dispensation of God’s Word, are deemed worthy of censure rather than of approbation. The very people for whose benefit the Word is preached, can scarcely be prevailed upon to lend an ear to the instruction that is freely offered. Little do they think what it is that they thus despise. The ordinances are appointed of God for the express purpose of “converting souls, and making wise the simple, Job 23:12. Psalm 19:7.”

How many are there now in Heaven, who would have “perished for lack of knowledge,” if the voice of God in his ministers had not reached their hearts, and “brought them out of darkness into marvelous light, 1 Peter 2:9.” Let all then improve the ordinances with diligence, and pray that by means of them they may be “made wise unto salvation, 1 Peter 2:2. Hebrews 2:1.”

2. How precious should the Scriptures be in our sight!

It is only at certain seasons that we can attend on public ordinances; but the Scriptures we may read at all times. In them is contained all that we need to know. And the Holy Spirit is promised to guide us into all truth, John 16:13. 1 John 2:20; 1 John 2:27. Let the sacred volume then be our delight, and our meditation all the day! Psalm 1:2. Let us not cavil at any part of it, or say, This is a hard saying, John 6:60. But let us receive it with meekness, knowing that, if it is engrafted in our hearts, it is able, and shall be effectual, to save our souls, James 1:21.

Charles Simeon

Proverbs 1:20-31

“Wisdom calls aloud in the street, she raises her voice in the public squares; at the head of the noisy streets she cries out, in the gateways of the city she makes her speech: “How long will you simple ones love your simple ways? How long will mockers delight in mockery and fools hate knowledge? If you had responded to my rebuke, I would have poured out my heart to you and made my thoughts known to you. But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you– when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you. “Then they will call to me but I will not answer; they will look for me but will not find me. Since they hated knowledge and did not choose to fear the LORD, since they would not accept my advice and spurned my rebuke, they will eat the fruit of their ways and be filled with the fruit of their schemes!”

To expostulate with men respecting their evil ways, to point out the consequences of persisting in them, to urge the necessity of a speedy and thorough conversion to God, and to enforce the address with affectionate entreaties and encouraging assurances, is stigmatized as the effervescence of a heated imagination, the offspring of a weak enthusiastic mind! But, however it is foolishness with men, it is wisdom in the sight of God. No expostulations, entreaties, promises, or threatenings can be delivered with greater energy or affection than those in the text; yet God calls them with the voice, not of folly and enthusiasm, but of “wisdom;” and, whatever we may think of them, they will be found to be “the words of truth and soberness.”

We are now “in the chief place of concourse,” and it is wisdom itself, or God under the name of Wisdom, that now addresses us. The substance of the address may be comprehended under two general observations:

I. To those who receive his invitations, God will be exceeding gracious.

Nothing can be more tender than the expostulation before us.

The words are addressed not merely to the “simple,” but to those who “love simplicity;” not only to the ignorant, but to those who “hate knowledge;” not only to those who are destitute of religion, but who “delight to scoff” at it. What can we suppose that God should say to such daring transgressors? What, but to denounce the heaviest judgments?

But “he is God and not man,” and therefore he speaks to them as God, in terms of inconceivable love and mercy, “How long will you love your evil and destructive ways?” Will not “the past time suffice to have followed” them? Have they been so pleasant or profitable that you will forego all the happiness of Heaven for them? or, if you intend to turn away from them, have you fixed the time of your conversion? “How long” do you intend to persist? Until the time of sickness, and the hour of death? or until some more convenient season? Ah! “turn at my reproof;” let the words of a Father and a Friend prevail with you; do not attempt to justify your actions; or to extenuate your guilt; you see clearly enough that your conduct is indefensible. Turn, turn from it without delay!

The promises, with which the expostulation is enforced, add greatly to its weight.

A consciousness both of weakness and of ignorance often contributes to keep men under the power of their sins. A thought arises in their minds, ‘I do not know how to turn; I do not know how to obtain either the pardon of my sins, or victory over my lusts.’

But God obviates at once all such discouraging reflections. He says in effect, ‘Are your corruptions insuperable by any efforts of your own? “I will pour out my Spirit” to sanctify you throughout. Are you at a loss how to obtain my favor? “I will make known to you the words of life;” I will reveal my Son in your heart; I will show you the efficacy of his atonement, and make you wise unto salvation through faith in him.’

Thus does he silence their objections, and dissipate their fears, “Behold, what manner of love is this!” Surely we should not hear of it but with wonder; we should not receive its overtures, but with grateful adoration.

But “God will not always strive with man.” On the contrary,

II. Those who despise his invitations, shall be given up to final impenitence and ruin.

The contempt too generally poured upon the mercy of God, is awful in the extreme.

One would suppose that such invitations and promises could not fail of producing the desired effect. But, alas, the reception they meet with is such as God himself represents it. Men “refuse to obey his calls; when he stretches out his hands to them with parental tenderness and importunate entreaties, they will not regard him; they set at nothing his counsel; they despise his reproof; they hate even to hear of their duty, and determine, whatever are the consequence, that they will not perform it.”

The zeal and earnestness of his ministers are made a subject of profane ridicule; and the dictates of wisdom are laughed at as the effusions of folly and fanaticism. We appeal to the consciences of all respecting these things. Who that has made any observations on the world around him, or on what passes in his own heart, must not attest that these things are so? Yes; we are all guilty, “This has been our manner from our youth.”

Some have been more open and notorious, and others more secret and reserved, in their oppositions to God’s will. But all have opposed it, and, if divine grace has not slain our enmity, we are opposing it still; the deliberate sentiment of every unregenerate man is like theirs of old, “As for the Word which you have spoken unto us in the name of the Lord—we will not hearken unto you! Jeremiah 44:16.”

But such obstinant conduct, if persisted in, will one day meet a suitable recompense.

As God cannot be deceived, so neither will he be mocked. If he has a day of grace, so has he also a day of vengeance; and that day is hastening on apace. However secure the sinner may think himself, there is an hour of “desolation, and of consequent distress and anguish coming upon him!” Perhaps it may come in this life; on a dying bed he may be filled with terror and remorse; and though, like Judas, he may confess his sin, or, like Esau, pray for a revocation of his sentence, his prayers may be cast out, and God laugh at his calamity! Often does God threaten this, and often has he executed his threatening, “Go to your gods whom you have chosen,” said he to his people of old; let them deliver you; for I will deliver you no more!

He has threatened it, Micah 3:4. Jeremiah 2:27-28.

And he has executed it, Zechariah 7:11-13. Judges 10:13-14.”

So now does he often suggest to the mind of an awakened, but unconverted sinner, ‘What will the world do for you now? What will your pleasures, your riches, or your honors profit you in this day of my wrath? What do you think of the seed which you have been sowing, now you begin to reap the fruit thereof?’

But if God deals not with us thus in this world, most assuredly he will in the world to come. That will indeed be an hour of distress and anguish when these despisers of mercy shall stand at the tribunal of their Judge; and oh! how will he then “laugh at their calamity! how will he mock at all their fear” and terror! ‘You would not believe my Word; now see whether it is true or not. You would not be persuaded that I would ever vindicate my insulted Majesty; What do you think of that matter now? You despised me, and said, “Depart from me; I desire not the knowledge of your ways!” You shall have your request; I will depart from you; and you too shall depart from me. Depart accursed one, into everlasting fire! And though you should pray to all eternity for a mitigation of your pain, you shall never have so much as a drop of water to cool your tongue.’

Would to God that men would realize these things, and be persuaded to believe that God is true! But whether they will hear, or whether they will forbear—we must declare what God has spoken; and, however an ignorant world may deride it as folly, we will aver it to be the “counsel of true wisdom,” and the declaration of an unerring God!

APPLICATION.

1. Let all adore God’s goodness.

Which of us must not plead guilty to the charge of despising God? Which of us has not persevered in a course of disobedience to him in spite of all his messages of mercy; and that too, not for days merely, but for months and years? Yet has God exercised forbearance towards us; and at this very instant renews to us his gracious invitations. Let us consider how many thousands have been cut off in their sins, while we are yet spared to hear the tidings of salvation; and “let the patience and long-suffering of God lead us to repentance.” Let us magnify him for such distinguished favors; and turn to him “today, while it is called today, lest he swear in his wrath that we shall never enter into his rest.”

2. Let all tremble at God’s justice.

Though God be so full of compassion, “not willing that any should perish, but that all should come to repentance and live,” yet is he a just and sin-avenging God, “he will by no means clear the guilty! Exodus 34:7.” He sometimes “repays the wicked to their face” even in this life; but there is a day which he has appointed for the full display of his own righteousness; a day, wherein he will render to every man according to his deeds; to those, who have sought for immortality, eternal life. But to the despisers of his truth, indignation and wrath, tribulation and anguish, Romans 2:6-9.

Let us then get our minds impressed with this thought, that it is a fearful thing to fall into the hands of the living God! Hebrews 10:31; and let us instantly comply with his invitations here, that we may be partakers of his promises in the eternal world.

Charles Simeon

Psalm 150:6

“Let everything that has breath praise the Lord!”

Greatly diversified has David’s experience been, as depicted in the Book of Psalms. Sometimes we find him bowed down under a sense of sin, and sometimes sunk almost in the depths of despondency. But here we view him elevated as on Mount Tabor, and breathing, as it were, the very atmosphere of Heaven. It would seem as if all the concluding Psalms had been penned at the close of life, when his soul was altogether ripened for glory. In all the five last Psalms he speaks the language of praise. Every one of them begins and ends with Hallelujah, that is, “Praise the Lord.” In the Psalm before us, short as it is, he repeats his exhortation no less than thirteen times. O that he might not repeat it in vain! O that we might “drink into his spirit,” and be transported, like him, with love and gratitude, with adoration and thanksgiving!

Be it known, that:

I. God deserves praise from those whom he has made.

What perfection of God is there, which, if duly contemplated, is not a fit subject for praise? His goodness, his mercy, his loving-kindness, his truth, and his faithfulness, call for the loudest praises of all his creatures. The same we may say of his justice too; for though to ungodly men it is a formidable attribute—yet to the creation at large it has a bright and favorable aspect, inasmuch as it is adverse to nothing but what is hostile to the interests of the whole intelligent creation.

But contemplate God in the person of his Son.

Think of him as assuming our nature, and expiating our sins by his own blood upon the cross, and as becoming the living Head of all his believing people—and, finally, as engaged to “perfect that which concerns them,” and to preserve them blameless to his heavenly kingdom.

Think of him, I say, in all that he has done and suffered for a ruined world, and in all that he has engaged to do for those who trust in him, and then say, whether the tongues of men and angels are sufficient to declare his goodness, or whether eternity itself will suffice to utter all his praise, Psalm 106:2. Surely it is well and justly said, that “his name is above all blessing and praise! Nehemiah 9:5.”

II. There is not “a thing that breathes” which has not abundant occasion to praise him.

We speak not of irrational beings (though they do praise him according to their ability;) but of “man, into whose nostrils God originally breathed the breath of life, Genesis 2:7.” Of all people without exception we say, that they have reason to praise their God. This is true of,

1. Those who are yet in heathen darkness.

Innumerable are the blessings which they enjoy. The constitution of their bodies and the faculties of their souls are fit subjects for adoration and thanksgiving. The various blessings provided for the maintenance and support of man, call also for the most grateful acknowledgments, Acts 14:17. There is no man whose comforts do not far exceed his deservings.

2. Those who enjoy the light of Scripture Revelation.

Unspeakable are the blessings with which they are favored. The revelation given to the Jews was dark and shadowy; yet that is spoken of as an inestimable benefit conferred upon them, Deuteronomy 4:8. Nehemiah 9:13-14; what thanks and praise then should we render unto God for the clearer light of his Gospel! O, what wonders of love and mercy are there revealed! How plain is the instruction there given to all who desire to have their feet guided into the way of peace! Whoever perishes for lack of knowledge now, must confess that his desert of condemnation is beyond measure aggravated, John 3:19, and that his destruction arises solely from his contempt of offered mercy.

3. Those who are brought to a saving knowledge of Christ.

What thanks can you ever render to the Lord for the benefits which he has conferred on you?

Think of the extent and magnitude of those blessings.

Think how entirely you owe them to the sovereign grace of God.

Think what a difference is hereby put between you and others, not in this world only, but also in the world to come; and not for time only, but for eternity!

Will not the very stones cry out against you, if you are silent? Methinks your every thought should be adoration and your every word be praise!

We shall need no farther inducement to praise our God, if only we reflect that,

III. The more we abound in sincere praise and worship, the more exalted will our happiness be.

What employment have we for our breath, that can be compared with this? Doubtless there is much happiness in social converse; but this is nothing in comparison with that which is enjoyed in converse with our God. The language of prayer is delightful to every humble soul; but the language of praise is an anticipation and foretaste of Heaven itself! In Heaven there is no other employment, nor will there be to all eternity! Revelation 5:13. It is not possible for a man to be otherwise than happy while he is blessing and praising God. This is not an occupation in which a mind discontented or disconsolate can engage; there must of necessity be peace, and love, and gratitude, and joy. Yes, in proportion as the praise is ardent, there must be, as the foundation of it, an admiring, an adoring, an overwhelming sense of the Divine goodness!

APPLICATION.

Do not let any of you say, ‘This employment is not for me.’ It is the duty of “everything that has breath.” There is no creature in the universe so afflicted, but he has encouragement to pray, and scope for praise. Some have an idea that nothing but sighing and mourning are suited to their condition; and that the voice of praise and thanksgiving is for those only who have attained a fuller assurance of their acceptance with God. But they might as well say, that gratitude was not their duty, as, that they were not called upon to express their gratitude in the language of praise. Know, brethren, that “whoever offers God praise, glorifies him;” and, his desire is, that every mourning soul should “put off his sackcloth, and gird him with gladness.”

I would not discourage sincere humiliation; for I well know that it should ever be an associate of our sublimest joys; but this I would say to all: That Christ came to “give unto them the oil of joy for mourning, and the garment of praise for the spirit of heaviness;” and that, in the experience of this, they shall approve themselves “trees of righteousness, the planting of the Lord, in whom he will be glorified.”

To every creature then, without exception, whether high or low, rich or poor, old or young, I would say with David in a foregoing Psalm, “Praise the name of the Lord! Psalm 148:11-13.” Yes, fill your heart with grateful praise! “Hallelujah, Hallelujah!”

Charles Simeon

Psalm 149:4-7

“For the LORD takes delight in his people; he crowns the humble with salvation. Let the saints rejoice in this honor and sing for joy on their beds. May the praise of God be in their mouths and a double-edged sword in their hands, to inflict vengeance on the nations and punishment on the peoples.”

The world is ready to account those weak and enthusiastic who abound in the exercise of spiritual duties; but there is nothing in the universe that more accords with the dictates of reason, than such a state. If God have not given us sufficient grounds to love and serve him, then we may doubt whether the supreme affection of our souls is due to him. But we need go no further than the text in order to justify the warmest expressions of our love to him, and the most unreserved dedication of all our powers to his service.

The exhortations in the text are full of energy; and they are founded on God’s love to us. In order therefore to be duly sensible of their force, we must consider:

I. God’s kindness to us.

This is expressed both by the internal regard which he bears towards us, and by the outward manifestations of it to our souls.

1. God loves his people.

He esteems them as “his peculiar treasure, Exodus 19:5.” Those who fear God are considered as “his people,” in contradistinction to those who belong to Satan, “You belong to your father, the devil, and you want to carry out your father’s desire! John 8:44.”

He has delight in their persons, notwithstanding all their vileness; for he views them as “complete in Christ, Colossians 2:10.”

When they are mourning and weeping for their extreme sinfulness, he looks on them with heartfelt complacency, Isaiah 66:2. Jeremiah 31:18; Jeremiah 31:20, and delight, Proverbs 11:20.

Even when they are doubting his love towards them, he marks them as the objects of his tenderest affection and incessant care, Isaiah 49:14-16.

He takes delight also in their services.

Their prayers are his delight, Proverbs 15:8;
their tributes of praise are esteemed his glory, Psalm 50:23;
their alms are a sacrifice with which he is well pleased, Hebrews 13:16;
their every grace is in his sight of great price, 1 Peter 3:4.
Their holy purposes, though not allowed by him to be carried into effect, are noticed by him with approbation, 1 Kings 8:18-19;
nor are even their fainter inclinations, 1 Kings 14:13, or their transient thoughts, Malachi 3:16, allowed to pass without a suitable reward.

2. He makes them lovely.

The distinguishing characteristic of the Lord’s people is, that they are “meek;” their hearts being humbled, their proud impetuous passions are hushed to silence. These the Lord “beautifies with salvation” now.

The lion becomes a lamb, Isaiah 11:6;
instead of the brier and thorn, the fir and myrtle-tree spring up, Isaiah 55:13;
and even blood-thirsty murderers become humble and loving saints, Acts 2:23; Acts 2:41-47.

The very countenances of God’s people often bear a visible mark of the change wrought in them; so that we may almost literally say, “They have the mark of the Lamb on their foreheads! Revelation 22:4.”

There is a beautiful symmetry discernible in all their conduct. “The beauty of the Lord their God is upon them, Psalm 90:17;” and as that consists, not in the exercise of any one perfection, but in a union and harmony of all, however opposite to human appearance; so their beauty is seen, not in the exercise merely of meekness or fortitude, of fear or confidence—but in the just temperament, and combination, of every Christian grace. In a word, they are renewed after God’s image, Ephesians 4:24; and have the change carried on from one degree of glory to another by the Spirit of the Lord, 2 Corinthians 3:18.

But in an infinitely higher degree will they be beautified, when their salvation shall be complete. Then they shall have no remains of sin or corruption; their bodies shall be made like unto Christ’s glorious body, Philippians 3:21; their souls also shall be without spot or blemish as truly as his, Ephesians 5:27; arrayed in the robes of his perfect righteousness, and adorned with a crown of glory, Revelation 6:11; Revelation 7:14. 2 Timothy 4:8; they shall shine forth above the sun in the firmament forever and ever! Daniel 12:3. Matthew 13:43.

And when Christ himself shall come in his glory, he will be admired in them, and glorified in them, 2 Thessalonians 1:10.

After viewing the obligations we owe to God, we cannot but be prepared to hear,

II. Our duty to God.

There is a correspondence between the mercies we receive from God—and the service which he requires at our hands.

Does he take delight in us? We should delight ourselves in him.

Does he exert himself to beautify us? We should labor to glorify him.

1. We should ever delight in God.

Those who God has set apart for himself as “his people,” and rendered “meek” after the example of Jesus—are properly called “his saints.” And though men scoff at that name, and make it a term of reproach, they whom God has honored with it, have reason to rejoice and glory in such an honorable appellation. With them, praise should be . . .
the subject of their thoughts,
the language of their lips,
the very element in which they breathe, Psalm 33:1.

It is their privilege as well as their duty to rejoice in the Lord, to rejoice in him evermore, Philippians 4:4, to rejoice in him with joy unspeakable and full of glory, 1 Peter 1:8.

When they rise in the morning, their praise should ascend up as incense; yes, when they are lying “upon their beds,” they should have their waking thoughts occupied with God, and “sing aloud” for joy.

Nor should they be contented with the solitary expressions of their love to God; they should commend him to others, and stir up all around them to magnify his name. Such was the delightful employment of the Psalmist, Psalm 63:3-6; Psalm 96:1-4; and such a devotedness of soul to God is no other than our reasonable service, Romans 12:1.

2. We should fight the Lord’s battles.

The Jews were to approve their love to God by extirpating his enemies among the heathen. There are enemies also with whom he requires us to contend; but “the weapons of our warfare are not carnal;” it is not our fellow-creatures that we are called to destroy, but “the lusts that war in our members.” The world, the flesh, and the devil, are our enemies, and God’s. Against them we vowed eternal enmity; nor are we ever to sheathe the sword until they are all put under our feet. God has prepared for us a divine panoply—an armor of heavenly temper, Ephesians 6:13-17. Clad with this, we must “go forth continually conquering, and to conquer.” We must “fight a good fight,” and “war a good warfare, 1 Timothy 1:18; 1 Timothy 6:12,” and “endure hardship as good soldiers of Jesus Christ, 2 Timothy 2:3.”

Thus fighting and singing must be joined together; for “the joy of the Lord is our strength, Nehemiah 8:10;” and then shall we be most victorious, when we go forth to battle singing the praises of our God! 2 Chronicles 20:21-23.

Address,

1. Those who rest satisfied with a mere formal religion.

What suitableness is there in such a state to the temporal mercies we receive at God’s hands?

If he calls us to holy joy—should we be cold or lukewarm?

If he commands us to maintain a continual warfare—should we yield ourselves willing captives to our enemies, or make a truce with them for a moment?

Be it known, that whatever the world may think of such a lukewarm state, God utterly abhors it! Revelation 3:16.

2. Those who profess to serve and enjoy God.

Glorious indeed is the salvation to which you are called; and well may you rejoice in it! But oh! be careful also to “walk worthy of it, Ephesians 4:1.” If you profess that God has delight in you, take care that you are also adorned and beautified with his divine image. If you rejoice and glory in God, take care also that the sword is ever in your hand, to cut off whatever is displeasing in his sight! Matthew 18:7-9. Beware also lest you decline from the happy state to which you have been brought; beware lest, by cowardice or sloth, you rob your soul of its beauty and happiness, and make him your enemy, who desires nothing so much as to show himself your friend, Isaiah 63:10.

Charles Simeon

Psalm 149:2

“Let the people of Zion be joyful in their King!”

It appears somewhat strange that a religion coming from Heaven, and purporting to make men happy, should almost universally be considered as a source of melancholy, and as destructive of all personal and social comfort. But it may be easily accounted for. The gospel calls men from the pleasures of sin, and promises them sublimer pleasures in its stead. But unregenerate men, knowing nothing of spiritual joy; they have no idea that any such thing exists; whereas the carnal joys which they are to sacrifice, have afforded them many a delicious feast!

Hence, until, through faith in the divine records, they feel the bitterness of sin, or taste the felicity of God’s chosen people, they will and must suppose, that they are called to relinquish what is substantial, and to grasp a shadow. But the saints of old have invariably attested, that religion’s ways are ways of pleasantness and peace; and David, who was no incompetent judge of this matter, exhorts every subject of the Redeemer’s kingdom to rejoice in Zion’s King. We shall,

I. Explain his exhortation.

Who are the people of Zion?

Not every man by nature, seeing we are “children of wrath, Ephesians 2:3.” Not any man by education, since it is beyond the power of man to convey to others such principles and dispositions, as are necessary to bring them into that near relation to the Church of God, 1 Corinthians 3:7. John 1:13. We must be born from above, through the influence of God’s Word and Spirit, 1 Peter 1:23; and until a supernatural change has been wrought on all the faculties of our souls by God himself, whatever we may profess to be, we are, beyond a doubt, aliens from the commonwealth of Israel, 2 Corinthians 5:17. John 3:5.

Who is their King?

It is to Christ alone that this name belongs, Zechariah 9:9. He is indeed the King of all the earth, and has the whole creation under his control. But, in this sense many are his subjects who despise his person and hate his government. Whereas over Zion he reigns by the most cordial consent of all his redeemed people, there not being so much as one who does not know him, love him, serve him, and desire the very thoughts of his heart to be subjected to his law. On the other hand, he . . .
affords them his protection,
supplies their every need, and
makes them victorious over all their enemies.

What is their duty towards him?

It is not sufficient that they yield obedience to his will, as slaves to a tyrant whom they fear. They must:
love his person,
delight in his commands,
be zealous for his glory,
and rely humbly on his care.

In a word, they must rejoice in him. This is essential to the Christian character, Philippians 4:4; Philippians 3:3; and, if we attain not to this spirit, we are more inexcusable than the Jews, and liable to a heavier doom, Deuteronomy 28:45; Deuteronomy 28:47.

We do not say indeed that the children of Zion are never to mourn; for mourning is both introductory to joy, and consistent with it; yes, it is even a very necessary ingredient of that joy, which we ought to feel in the contemplation of Christ’s character and offices; and the more fervently we love him, the more deeply shall we lament, that our love and joy are so disproportioned to his worth.

The several parts of the exhortation being explained, we shall,

II. Enforce it.

Here each part that has been explained, suggests a powerful argument for rejoicing in Christ. Consider:

1. The duty itself.

What can be more pleasant? It is not to any painful duty that we are called, but to rejoice, and to have all the faculties of our souls engaged in the very employment of Heaven. What can be more reasonable? If the gospel furnished us with no grounds of joy, or were as empty and unsatisfying as the world, it would be unreasonable to expect any happiness to flow from it; but it sets before us innumerable occasions of joy; and not only permits, but enjoins, us to bear our part in the felicity of God’s chosen people. Shall we not then obey the call?

2. The object in whom we are to rejoice.

This is none other than our adorable Emmanuel, who combines in himself all the perfections of the Godhead, and all the excellencies of the most spotless manhood.

Moreover, the love he has manifested towards his subjects, is such as infinitely surpasses our highest conceptions; he assumed our nature, and died for us, while we were in actual rebellion against him! And what a delightful sway does he exercise over them! So light and easy is his yoke, that there is not one of his laws, no, not one, which may not be summed up in this: Be happy! What rewards too does he bestow, not on a few favorites only, but on all his subjects! There is not one of them whom he does not make a king like unto himself, and place upon a throne like unto that on which he himself is seated at the right hand of God, Revelation 1:6. John 14:3. Shall we refuse to rejoice in such a King as this?

3. The people who are called upon to rejoice.

If this exhortation were addressed to the people of this world, they might reply: “We know him not; we see no beauty in him for which he is to be desired; nor have we cause to expect anything at his hands but wrath and fiery indignation; how then shall we rejoice in him?”

But the redeemed know that “he is fairer than ten thousand, and altogether lovely;” they have experienced the virtue of his blood to purge a guilty conscience, and the efficacy of his grace to sanctify a polluted heart.

For them, he makes continual intercession in the presence of God.

For them, he every moment exercises his almighty power.

For them, he is coming shortly to judge the world, that he may take them to himself, to behold his glory, and participate in his blessedness, forever and ever! Shall they then be reluctant to comply? Surely, if they be, “the very stones must cry out against them! Luke 19:40.”

ADDRESS.

1. To those who have never yet rejoiced in Christ.

What relation can you have to Zion? How can it be said of you, This man was born in her? Psalm 87:5-6. And what excuse can you urge before God? Your ignorance of Christ? This is your sin, and not your excuse. He is willing to make you happy under his government, if you will submit yourselves unto him. “Kiss him” then, in token of your reverence and subjection, “lest he be angry, and you perish forever! Psalm 2:12.”

2. To those who are going on their way rejoicing.

Take care that you make Christ, and not your own frames or feelings, the object and ground of your joy. And guard against pride, self-confidence, and sin of whatever kind, knowing that such things will vitiate and destroy all the happiness of the soul. David’s advice must ever be attended to, “Rejoice with trembling! Psalm 2:11.”

Charles Simeon

Psalm 148:14

“A people near unto Him.” KJV

The Psalmist, enrapt in ecstasy, is here calling upon the whole creation to praise God. He addresses himself to all creatures in Heaven and in earth, rational and irrational, animate and inanimate—to render to their Creator that honor of which they are capable.

Last of all he addresses “the saints,” “whom God has exalted with peculiar honor,” to abound in this duty; to which, indeed, they are called far more than even the angels themselves. The angels may well magnify his name, for forming them so holy, for making them so happy, and especially for preserving them from falling; when myriads of other angels, as high and holy and happy as themselves, fell from their first estate, and plunged themselves into irretrievable and endless woe! But the fallen angels cannot speak of Redeeming Love. They know nothing of pardon; of pardon bought with blood; and that blood the blood of God’s co-equal, co-eternal Son. They know nothing of a righteousness wrought out for them by God in their own nature; and hence it is observable, that, in Heaven, while the redeemed “stand round about the throne,” “the angels stand round about the elders,” and consequently at a greater distance from their God.

This was intimated by the admission of the children of Israel into the courts of the Temple; while no Gentile, of whatever rank, or under any pretext whatever, was admitted there, except into the court especially assigned to them. This was intended to shadow forth that spiritual nearness to God which his saints alone can either enjoy or conceive. They alone, of all men, answer to the description given in the text.

I. The saints are near to God by relation.

God has from eternity “chosen them in Christ Jesus,” and “predestined them to the adoption of sons by Jesus Christ to himself! Ephesians 1:4-5.” In due season he called them by his Word, and begat them by the incorruptible seed, the Word of God; so that they are actually “partakers of the divine nature, 2 Peter 1:4;” and are, in the most strict and comprehensive sense, “sons and daughters of the Lord Almighty.” He has yet further united them by faith to his only-begotten Son; so that they are become one with him, one in nature, “members of his body, even of his flesh and of his bones, Ephesians 5:30;” yes, and one spirit with him too; for “he who is joined to the Lord is one spirit with him, 1 Corinthians 6:17.”

Of all this, not one syllable can be spoken by the world at large; it is all the peculiar and exclusive privilege of the saints; who, from having been “strangers and foreigners, like others, have been made fellow-citizens with the saints, and of the household of God, Ephesians 2:19.”

II. The saints are near to God by choice.

It is certainly true, that “they have not chosen God; but God, in the first instance, chose them, John 15:16.” It is true, also, that they have been “drawn by the Father” himself to the state in which they stand John 6:44. They have, however, been drawn, not as stocks and stones, but “with the cords of a man, and with the bands of love, Hosea 11:4;” and they have been made “a willing people in the day of God’s power Psalm 110:3.”

They no more serve God by compulsion, than they served Satan. They were free agents in their former state; and they are so still. They come to God in Christ, and “offer up their whole selves to him as living sacrifices, holy and acceptable to God as a reasonable service, Romans 12:1.” They wish to be entirely and altogether his, “sanctified wholly unto him in body, soul, and spirit, 1 Thessalonians 5:23.” Were it in their power, they would have “every thought of their hearts captivated to the obedience of Christ! 2 Corinthians 10:5.”

All this, they would account perfect freedom; it is the freedom and felicity of Heaven; and every approach to it they regard as a Heaven upon earth. Could they attain their perfect wish, every true Christian would be ever with Jesus, and altogether like Him; being as holy as He is holy; and as perfect as He is perfect!

In consequence of this choice, they are also near to him,

III. The saints are near to God by habit.

They live as ever in his presence, and as “seeing Him who is invisible, Hebrews 11:27.” When they lie down to rest, they commit themselves altogether to his care. “When they wake in the morning, they are still with him, Psalm 139:18,” and he is present to their minds. With him they hold sweet converse, not only in the stated seasons of prayer, but throughout the day. They “set him always before them;” and “whether they eat or drink, or whatever they do—they do it to the glory of his name.” “In him they live and move and have their being.” They “walk with him, even as Enoch did, Genesis 5:24;” consulting him in all their doubts, relying on him in all their difficulties, and receiving both good and evil at his hands.

So intimate and continued is their fellowship with him, that “they dwell in God, and God in them; they are one with him, and he with them, John 6:56; John 14:23.” In a word, “Christ lives in them,” and “is their very life;” so that it is “no longer they that live, but Christ who lives in them;” so entirely do “they live the life which they now live in the flesh, by faith in the Son of God, who has loved them, and given himself for them! Galatians 2:20.” To them, in a measure is the Paradisiacal state restored; so that “they walk altogether, as it were, in the light of God’s countenance, Psalm 89:15.”

Improvement.

1. What cause, then, have the saints for gratitude!

Have you been brought to this blessed state? Then remember in what state you once were! You were once as far from God as any of the human race are at this hour; and you would have been as far from him as Hell itself, with an impassable gulf between you, if he had not mercifully interposed by the blood of his Son, and the operations of his Spirit, to prevent it! Ephesians 2:13.

When, therefore, you look at lost men, and see the difference which Divine Grace has made between you, say, ‘Why me, Lord? Why me?’ You cannot but see that “some are taken, and others left, Matthew 24:40-41;” and you can trace this to no cause but the sovereign grace of God!

Are you then saved? O! admire and adore the grace of God; and let your adoration be such as is observed among the heavenly hosts; they “fall upon their faces,” while they sing! Revelation 7:11. Do likewise; let there be no self-preference or self-delight in you; but let God be magnified, and your souls be abased in the dust!

2. What cause have they, too, for shame!

It is surprising that people thus highly favored should ever be found at a distance from God! But the very holiest of men have hearts “bent to backslide from God,” and to “start aside, even as a deceitful bow, Hosea 7:16; Hosea 11:4.” Who among you, brethren, is not sensible of this? You can know little of your own hearts, if you do not see it; and little of God’s grace, if you do not bitterly lament it. Ah! be ashamed, that ever your desires after God should languish, or your delight in him abate. Stir up yourselves, brethren, and beg of God to quicken you; that you may correspond fully with the description in my text, and be at all times “a people near to him.” See how he complains of you in relation to this matter, “O that my people had hearkened unto me, and Israel had walked in my ways! I would soon have subdued their enemies, and turned my hand against their adversaries. I would have fed them also with the finest of the wheat; and with honey out of the rock would I have satisfied them! Psalm 81:13-14; Psalm 81:16.”

Yes; you cannot but know why it is that your strength is so small, and that your consolations are so few. It is altogether owing to your not walking more closely with God; for, if you were near to him, as you should be, your souls would overflow with all manner of good; according to that promise which he has given, “The faithful man shall abound with blessings! Proverbs 28:20.”

Charles Simeon

Psalm 147:12-14

“Extol the LORD, O Jerusalem; praise your God, O Zion, for
he strengthens the bars of your gates,
and blesses your people within you.
He grants peace to your borders,
and satisfies you with the finest of wheat.”

[Thanksgiving Sermon for Peace, written January 18, 1816. It is not to be supposed that the same circumstances will ever occur again; and therefore the first intention of the author was to omit them altogether. But he conceives that the statement of them may serve to show, how any other existing circumstances may be, not unprofitably, stated, when the occasion shall call for it.]

The common habit of mankind is to rest in the gift, and forget the Giver. But we should make the gifts of God a ladder, as it were, whereby to ascend to him; and take occasion from every blessing he communicates, to magnify and adore that bounty from which it proceeds. Nor should we be so engrossed with our personal mercies, as to overlook those which are national.

The pious Jews thought they could never sufficiently praise their God for his mercies given to Israel. The theme that beyond all delighted them was, to recount the wonders of love and mercy which their nation had experienced from their first coming out of Egypt even to the day wherein they lived.

Who was the author of this Psalm we do not know; but it seems evidently to have been written after the return of the Jews from the Babylonian Captivity, and most probably in the times of Nehemiah, who rebuilt the wall of Jerusalem, and dedicated it to God with sacrifices and songs of praise, Nehemiah 12:27; Nehemiah 12:43. Certainly God’s interpositions for that people exceeded all that ever he did for any other nation; but next to Israel, methinks, we of this country may adopt the language at the close of this Psalm, “He has not dealt so with any nation, verse 20.” Let us consider,

I. The grounds here stated for praise to God.

We forbear to enter on the Jewish history for the elucidation of our text; intending rather to confine ourselves to the mercies which we are at this time called to commemorate.

Behold then what the Lord has done for us!

1. Behold the protection which God has given to us.

“God strengthens the bars of your gates!”

Every country in Europe, except our own, has suffered from the ravages of war. Yet we, with our vast extent of coast, assailable from every port in Europe, and with every power in Europe at one time leagued against us, have been preserved from invasion; notwithstanding we were, far beyond any other nation, the objects of envy and hatred to our most powerful foe; and notwithstanding the immense preparations that were made by him for our destruction.

But God has truly “strengthened the bars of our gates,” so that they could not be forced; or rather “he himself has been a wall of fire round about us,” so that not even any serious attempt has been made to invade our land. Other nations far less accessible than ours have been made scenes of most dreadful devastation, [Russia in 1812]; but with respect to us, such a restraint has been imposed on our enemies, that they could never carry into execution their cruel projects, Psalm 124:1-8.

2. Behold the blessings with which God has loaded us.

“God blesses your people within you!”

He has blessed us with increase, so that, notwithstanding the ravages of war, our population has greatly increased. With union of sentiment he has blessed us to an extent almost unprecedented in our history. The whole nation has been fully convinced, that the war was both just and necessary, and that it was carried on, not for the gratifying of ambition, but for security and independence.

With a patient endurance of all the burdens occasioned by the war, all ranks and orders among us have also been greatly blessed. It could never have been conceived that such contributions could have been raised without exciting the most grievous complaints; but they have been paid with liberality and cheerfulness from one end of the land even to the other.

With a respect for religion also we have been blessed beyond any former period of our existence as a nation. The societies that have sprung up, in the very midst of war, for the diffusion of the Holy Scriptures throughout the world, for the conversion of both Jews and Gentiles to Christ, for the instruction of the rising generation, and for the promotion of piety in every possible way, have far exceeded all that had arisen during whole centuries before.

Truly these things abundantly show how greatly God has blessed us; insomuch that we may say, like Israel of old, “He has not dealt so with any nation! verse 20.”

3. Behold the restoration of peace in our borders.

“He grants peace to your borders.”

With only two short intervals, the war has continued twenty-five years; and now at last we are favored with a peace, which, we hope and trust, will be of long continuance. It is not such a peace as has been often made, a peace no better than an armed truce; but one which our enemy will scarcely venture to violate, seeing that all Europe is leagued together for its preservation. To say that it is a favorable peace, is to disparage it altogether; for it infinitely surpasses all that our most optimistic or ambitious statesmen of former days ever ventured to desire. It has left us too in a state of elevation, prosperity, and power, which our country never before attained. And we have the happiness to say, it is universal, in India, no less than in America and Europe.

Now has the happy time come when, “They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Every man will sit under his own vine and under his own fig tree, and no one will make them afraid, for the LORD Almighty has spoken! Micah 4:3-4.”

4. Behold the abundant provision which God has made for our needs.

“God satisfies you with the finest of wheat!”

When an extraordinary plenty was predicted by the prophet Elisha in Samaria, the answer given him by the chief courtier was, “Behold, if the Lord would make windows in Heaven, might this thing be? 1 Kings 7:1-2.” In other words, “The thing is impossible.”

In the same strain would anyone have replied, if the existing state of things had been predicted as to be accomplished among us. But behold, we are, contrary to all reasonable expectation, so “filled with the finest of the wheat,” that the very cheapness of it creates a general embarrassment; and this singular phenomenon exists, that the only subject of complaint heard in the nation at this time is, that God has been too good to us, and has overwhelmed us, as it were, with his superabundant kindness and bounty. The promise made to Israel has been almost literally fulfilled to us; he has given us such abundance, that “we have scarcely room to receive it! Malachi 3:10.”

Such being the circumstances of our country at this day, let us consider,

II. Our duty arising from them.

Every blessing which God bestows, whether on nations or individuals, calls for a suitable tribute of praise and thanksgiving. Such a tribute are we at this time called to pay, “Praise the Lord, O Jerusalem; praise your God, O Zion!”

In order that we may discharge this debt for so many mercies:

1. Let us view the hand of God in our multiplied mercies.

As “war and pestilence and famine are judgments sent of God,” so peace and all other national blessings are the gifts of his gracious providence. “There is neither good nor evil in a city, but it proceeds from God.” Especially must he be viewed in all those great mercies which have been given to us. Israel of old had not more abundant reason for the acknowledgments made by them, than we ourselves to adopt their strains! See Psalm 124:1-8. We are but too apt to be looking to second causes, and to be giving to the creature the honor that is due to God alone. But let us be on our guard against this, lest we turn every blessing that has been bestowed upon us into a curse!

2. Let us duly appreciate the value of our multiplied mercies.

It is not easy for us, who have seen so little of the calamities of war, to estimate in any measure aright, either the protection we have experienced, or the peace which has terminated all our dangers. But, if we could go over a field of battle where myriads of the dead and dying are strewed upon the ground; if we could traverse whole provinces which have been desolated by fire and sword, where countless multitudes are reduced to the utmost possible distress and misery by their pitiless enemies; if we could see with what rapid strides pestilence and famine are following in the train of war—then methinks we should need no exhortation to gratitude for the blessings we now enjoy.

True it is that spiritual blessings are of incalculably greater importance; and if we could say, that we had been protected from the incursions of sin and Satan; that we had been “blessed with all spiritual blessings in heavenly things in Christ Jesus;” that we had been brought to a state of peace with God and in our own consciences; and that we enjoyed in rich profusion the bread of life—we should then have more abundant cause for praise.

But we must not forget that our temporal blessings, especially when compared with the troubles which we might have been at this time enduring, have a most favorable aspect on our spiritual welfare; and that the more spiritual we are, the more disposed we shall be to acknowledge God’s kindness towards us, wherever it has been displayed.

We must remember, too, that, as members of the great body of the nation, we are called to bless God for our national mercies. Now national mercies are of a temporal nature; no nation, as a nation, participates in spiritual blessings, any further than the mere external enjoyment of them; individuals alone have the grace of God in their hearts; and therefore, as members of the national body, we are bound, in whatever capacity we have received God’s mercies, in that capacity, as far as possible, gratefully to requite them.

3. Let us render unto God the tribute our multiplied mercies demand.

“Praise” is surely the least that we can render for such accumulated blessings; and this, as is observed in the Psalm before us, is “both lovely and pleasant! verse 1.”

Behold how Moses adored God for the deliverance of Israel from the Egyptian hosts, Exodus 15.

See how David makes every distinct blessing a subject of distinct acknowledgment, and no less than twenty-six times in as many short verses ascribes everything to the free and everlasting mercy of his God! Psalm 136. See particularly verse 1, 2, 3, 26. And as David elsewhere calls on every rank and order of society to discharge that debt to God, Psalm 135:19-21; Psalm 150:1-6, so in our text both “Jerusalem and Zion,” both priests and people, are called upon to praise the Lord. Yes, the Psalm both begins and ends with this just requirement, “Praise the Lord; praise the Lord.” Let every one among us then stir up his soul to this blessed work; and “let all that is within us bless his holy name.”

Let us not however rest in acknowledgments, however devout. There is a more substantial way in which we are bound to praise him, that is, in our lives, “by giving up ourselves to his service, and by walking before him in holiness and righteousness all our days!” This is the union which God himself prescribes, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God–this is your spiritual act of worship! Romans 12:1.”

Charles Simeon

Psalm 147:11

“The Lord takes pleasure in those who fear him, in those who hope in his mercy!”

In the Psalms of David we have innumerable exhortations to praise our God. At the same time, we have innumerable grounds of praise set before us. In the Psalm before us we are told how abundant he is in mercy both to the Church and to the whole creation; and that, while there is nothing of created excellence that merits his regard, verse 10, “he takes pleasure” in those who manifest the very smallest symptoms of a new creation within them.

The words of my text are, in this view, worthy of peculiar attention. In them we see,

I. How low God stoops to the objects of his favor.

Had he spoken of himself as noticing angels—it would have been a wonderful mark of his condescension and grace; for “he humbles himself when he beholds the things that are in Heaven, Psalm 113:6,” and “charges even his angels with folly, Job 4:18.”

But the people whom he speaks of here, as objects of his favor, are of the lowest possible order of saints. In point of regard for God, they rise no higher than “fear;” and in point of confidence in God, they go not beyond a “hope in his mercy.”

What can be lower than the mere “fear” of God?

A person destitute of this has not the smallest evidence whatever of the divine approbation. He cannot have it. A man without the fear of God is a decided enemy to God; and God is, and must be, an enemy to him.

A person, the very instant he is born of God, must of necessity fear to offend him, and endeavor, by a holy conformity to his will, to please him. After having made a progress in the divine life, he will attain to higher exercises of grace; but in this the lowest state of conversion, God will regard him as an object of his favor.

And what lower attainment can we conceive, than a mere “hope in his mercy?”

This supposes that a man feels himself a sinner, justly liable to God’s wrathful indignation. It supposes, too, that he despairs of ever being able to do anything that shall conciliate the divine power! He sees and feels that he must entirely cast himself on the mercy of God in Christ Jesus. At the same time, he sees that there is a sufficiency for him in Christ; a sufficiency in his death to atone for all sin; and a sufficiency in his righteousness, to justify all who shall be clothed in it before God. With these views, he indulges a hope that even he may obtain mercy at God’s hands; and on God’s mercy he casts himself without reserve; determining, if he perishes, to perish at the foot of the cross, imploring mercy of God for Christ’s sake.

Lower than this we cannot go; for if a person has not attained to this, he has not entered into the fold of Christ. He may be an outward-court worshiper; but on the threshold of God’s sanctuary he has not so much as once set his foot.

Yet, as low as their condition is, the text informs us,

II. How high God soars in his regards towards them.

Had it been said that God would look with pity and compassion upon such feeble worms, it would have displayed in him a most astonishing extent of condescension and grace. But we are told, not that he will show favor to them, and accept them, but that “he takes pleasure” in them. Yet how can this be conceived? What can he ever see in them, that shall afford him pleasure? However little we may be able to conceive it, he does “take pleasure” in them.

1. God takes pleasure in looking upon them.

He himself draws this very character, and says, “To this man will I look, even to him who is of a broken and contrite spirit, and who trembles at my word! Isaiah 57:15; Isaiah 66:2.” If it is asked, What can he find in them to engage his regards? I answer, What can a mother behold in a new-born infant to engage her affections? The child, though so weak and helpless, is hers, a partaker of her nature, and an heir of her inheritance; and therefore she feels an intensity of interest in the child, and finds in the sight of it an exquisite delight!

2. God takes pleasure in answering their prayers.

A mother understands the cry of her child, and needs no further incentive to fulfill its desires. In the same way, God, too, understands the sigh, the groan, the very look of his children, and will grant to them whatever they can desire, provided it is really conducive to their good. “Even before they call, he will answer; and while they are yet speaking, he will hear! Isaiah 65:24.”

3. God takes pleasure in administering to all their needs.

All Heaven, as it were, shall be at their command, Jeremiah 31:20 with Psalm 34:10. In the aid that he affords, God will exert himself effectually, even “with his whole heart and his whole soul, Jeremiah 32:41;” and in the bestowment of his blessings, he will rejoice over the beloved object with such a joy and delight as God alone can feel, Zephaniah 3:17.

Are you, then, my brethren, partakers of this character?

Consider who it is that “has made us for this very purpose, 2 Corinthians 5:5;” and endeavor to “render to him according to the benefits he has conferred on you.” Do not say, ‘My attainments are so small, that they call for shame and sorrow, rather than for joy.’ For “God does not despise the day of small things, Zechariah 4:10;” neither must you despise it. Methinks the least that I can ask of you is this; If “God takes such pleasure” in you, then you must also take pleasure in him. The more you “delight yourselves in him,” the more assuredly shall you grow in everything that is good, until you have attained “the full measure of the stature of Christ.”

Is there one among you who is not of this character!

What pleasure can God ever take in you? Can he look with delight on a rebellious man that does not “fear him,” or on a self-righteous man that does not “hope in his mercy?” Impossible! for you counteract all the designs of his grace, and run, as it were, upon the thick bosses of his buckler, in your opposition to him. In such a state as this, what can you be but objects of his wrathful indignation, left for a season to fill up the measure of your iniquities, and to perish under an accumulated weight of misery!

Let me, then, entreat you to seek the graces which are here specified. Beg of God, for Christ’s sake, to “put his fear in your hearts;” and cast yourselves upon his mercy in Christ Jesus, “hoping even against hope.” Then, notwithstanding your deservings, you shall not perish, but have in yourselves an experience of that truth which God has revealed for the comfort and support of all his people, “that the blood of Jesus Christ his Son cleanses from all sin!”

Charles Simeon