Isaiah 6:8

“I heard the voice of the Lord, saying, Whom shall I send? and who will go for us? Then said I, Here am I; send me.”

In former ages, God was well pleased to reveal his will to men, sometimes in dreams, and sometimes in visions, and sometimes by an audible voice, like that of a man conversing with his friend; and these methods were more especially given when he was about to devolve on them any particular office, or to employ them on any extraordinary service.

It was God’s intention to send the Prophet Isaiah on a painful errand; such as, if he consulted his own feelings only, he would be very averse to execute. But to prepare him for it, God gave to him a vision of the glory and felicity of the heavenly world. The scene of the vision was, the temple, in which Jehovah, Father, Son, and Holy Spirit, was worshiped. An assurance, at the same time, was given him of qualification for his work, and of acceptance in it; and by this he was brought to such a state, that, at the very first proposal from God to send a messenger to his people, he offered himself for the service, willing and desirous to undertake anything whereby his God might be honored, and his Savior glorified.

Respecting the vision itself, I forbear to speak. The points to which I shall call your attention are:

I. The proposal made

In the first instance, the proposal referred solely to a mission which God intended to send to his people. And, in this view, it may justly be applied to any call which may be given to undertake the ministry of the Gospel, either in our own country or in foreign parts.

But we may consider the call as given to every one of us, not to undertake the office of the ministry, but to serve God in a way of general obedience, “Who is willing to fulfill my will, and to consecrate himself to me?” This honor God is ready to confer on all who are willing to accept it; and, if we are really desirous to engage in His service, he will make us lights in the world, and monitors to all around us.

Such offers as these are common in the Holy Scriptures; and we may suppose it as now made to us, in the name, and by the command, of God himself.

To the proposal so made, let us consider,

II. The answer given.

This also we may regard, in the first instance, as an acceptance of the prophetic office. And we cannot but admire the conduct of Isaiah in relation to it, when he offered himself to God without hesitation and without reserve. Here were no inquiries made of what the particular office was, or what would be the difficulties attending the execution of it. It was sufficient for this holy man that he should be employed in doing the will of God; and he was willing to devote to that service all his faculties and all his powers.

But, taking the proposal as made to us in general to serve our God, we may here see what a spirit we should cultivate.

1. We should offer ourselves to God to serve him instantly!

There should be no delay; no looking for a more convenient season. We should not be questioning, whether we shall be able to do all that is required of us; but should expect assuredly, that God will enable us to perform whatever we undertake for him, and will give a successful outcome to our endeavors.

2. We should offer ourselves to God to serve him without reserve!

We should not draw back from any labor, nor hesitate to make any sacrifice. The loss of life itself should be regarded as no loss, yes, rather as a gain, in such a cause. To live for God, or die for God, should be deemed equally desirable, if only God’s will may be done in us, and the Lord Jesus Christ be magnified! Acts 20:24. Philippians 1:20-21.

But the point to which I would more particularly draw your attention, is,

III. The peculiar obligation which lies on us to follow the prophet’s example.

You will find in the vision that the prophet was favored with a bright manifestation of the glory of Christ; for John, referring to it, says, “These things said Isaiah, when he saw his glory, and spoke of him, John 12:41,” that is, of Christ. You will see, also, that assistance in his work was promised him; for the putting of the live coal upon his mouth seems to have been designed to assure him of it. Compare Jeremiah 1:9 and Acts 2:3. In addition to all this, a sense of God’s pardoning love, through the Redeemer’s sacrifice, was applied to his soul; for the live coal, being taken from the altar of burnt-offering, marked clearly the connection between the atonement offered for him, and the pardon given unto him. But in no respect do we fall short of the favors conferred on him; yes, rather, we may be considered as having:

1. More glorious discoveries of Christ.

Bright as that vision was, it was far inferior to that which is given to us in the Gospel. There we behold Christ as “the brightness of his Father’s glory, and the express image of his person, Hebrews 1:3.” Yes, we see all “the glory of God shining in the face of Jesus Christ! 2 Corinthians 4:6.”

2. More abundant communications of the Spirit.

Whatever measures of grace were imparted to some highly-favored individuals under the Law, as to David, Isaiah, Daniel, and others, the effusions of the Holy Spirit were very small and partial in comparison with those which are given to the Christian Church; so that none of us need to draw back from the greatest work; since the weakest of true believers may say, “I can do all things through Christ, who strengthens me! Philip. 4:13.”

3. More certain assurances of the forgiveness of our sins.

Doubtless the vision, and that one promise given him in it, were sufficient to satisfy his mind. But in the New Testament we have promises without number, “exceedingly great and precious promises;” so “great,” that they comprehend every possible state that can be imagined; and so “precious,” that they bring us into a participation of the divine nature, 2 Peter 1:4, and “fill us with all the fullness of God, Ephesians 3:19.”

I can have no hesitation in saying, that were an alternative offered to any true Christian, to receive for his comfort the personal, and particular promise that was given to the prophet, or to have given him for his dependence the broad and general promises of the New Testament, he would do well to rest on those broad promises, which engage that “all manner of sin shall he forgiven unto men,” and that “all who believe shall be justified from all things!”

Say, then, whether we be not bound to imitate the prophet, in his surrender of himself to God?

Doubtless, if mercies given are motives to obedience, we, who have received such transcendent mercies, ought to “present our whole selves as living sacrifices unto God; which, as it is a holy and an acceptable, is also a most reasonable, service! Romans 12:1.”

It may be proper, in conclusion, to reply to a question which will probably be asked:

How shall I know whether any particular call to any special service is really from the Lord?

I readily grant, that that is a point very difficult to be determined. There is no difficulty et all in determining that we are every one of us called to devote ourselves to God. The difficulty lies in reference to those particular acts which are required only of few. And here I must say, that no rules can be given which shall apply to all cases; nor perhaps any rules that shall be perfectly satisfactory to every mind. And probably, instead of giving a direct answer to the question, the best answer will be to suggest a caution against those workings of mind which render the full solution of the case so difficult.

Moses, we know, was called to go to Pharaoh, and to bring the Lord’s people out of Egypt. Now, in opposition to this call, he urged his own unworthiness of such an office, Exodus 3:11; the improbability of succeeding in his attempt, Exodus 4:1; his own utter unfitness for the work assigned him, Exodus 4:10;” and his desire that it should be transferred to someone else, Exodus 4:13.” Nay, he further adduced his own experience of disappointment in less arduous labors, as a certain ground for apprehending that he must of necessity fail in a matter of so much greater difficulty, Exodus 6:12. False humility will invariably suggest all of these excuses. But what were all these objections? They were, in truth, only so many excuses, urged to cover his own backwardness to undertake the work. Had he been in the frame of mind which the prophet manifested in my text, all these difficulties would have vanished; and he would have engaged in his work as Paul did, who was “not disobedient to the heavenly vision,” but “preached at once the faith, which, until that moment, he had labored to destroy.”

To anyone, therefore, who desires an answer to the question that has been proposed, I say: Get your soul filled with love to Christ; and that will answer ten thousand difficulties, and constrain you to engage in anything whereby the kingdom of the Redeemer may be advanced in the world. You will depend on your Lord and Savior for “grace sufficient for you, 2 Corinthians 12:9,” and expect that “strength shall be given you according to your day, Deuteronomy 33:25.”

As to excuses for withholding or delaying a general surrender of ourselves to God, they are lighter than vanity itself! Do not think that they can stand one moment, when you come before God. To serve God instantly, and with our whole hearts, is the duty of every Christian; and therefore, to the proposal which God at this moment makes by my voice, let every individual among you reply, “Here I am. Send me!”

Charles Simeon

Isaiah 6:5-7

“Then said I, Woe is me! for I am undone; because I am a man of impure lips, and I dwell in the midst of a people of impure lips; for my eyes have seen the King, the Lord Almighty. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this has touched your lips, and your iniquity is taken away, and your sin purged.”

Previous to the full revelation of himself in the Gospel, God was pleased to communicate his mind and will to men by dreams and visions, which, since the completion of the sacred canon, are no longer to be expected. But we must not therefore imagine that the revelations so made are less interesting to us, than those which proceeded more immediately from the enlightening influence of the Holy Spirit. The same importance must be attached to everything which God has spoken, so far at least as the instruction which is intended to be conveyed is itself important. For instance, the vision of Isaiah seems to have been a peculiar favor given to him; but still it contains many instructive lessons for us; and in this two-fold view we will consider it,

I. As a peculiar favor given to him.

That we may have a more distinct view of it, we shall notice in succession,

1. The vision given.

The place where the prophet was supposed to be, was the outer court of the temple; from whence, the veil which separated it from the sanctuary being drawn aside, he beheld Jehovah seated on his throne, and his train, like that of eastern monarchs, filling the temple. Had no additional light been cast on this vision in the New Testament, we would not have thought of inquiring more minutely about the glorious object whom he saw, and who is here so repeatedly designated by titles peculiar to the one supreme God; but we are authorized to declare, that the person whom he saw, was the Lord Jesus Christ, even our “Immanuel, God with us! “Isaiah said this because he saw Jesus’ glory and spoke about him! John 12:41.”

Around the throne were “the seraphim,” the holy angels, like flames of fire, Psalm 104:4, in a posture of devout adoration. Each of them had six wings; with two of which he covered his face, as unworthy to behold God; and with the other two, his feet, as unworthy to serve him; while with the remaining two he flew with all possible activity to fulfill his will. In themselves they were perfect and spotless creatures; yet, conscious of being as nothing in the sight of a pure and holy God, they were filled with profoundest awe, and served him with reverential fear!

In their worship of him they celebrated, in alternate and responsive songs, the holiness of his nature, and the wonders of his grace. Whether, in the repetition of the word “holy,” there is any reference, as some have thought, to the Three Persons of the Godhead, we undertake not to determine; but they evidently regarded the holiness of God as that attribute, which constitutes the glory and perfection of all the rest; and indeed it is that attribute in which he is more especially glorious, Exodus 15:11, and at the remembrance of which the whole universe should give thanks, Psalm 30:4.

Together with this glorious subject they evidently combined the wonders of redeeming love. It is in that view alone that “the earth” can be said to be “full of his glory.” In the whole creation indeed there is a marvelous display of wisdom and power; but in redemption alone are seen the mercy, and truth, and faithfulness of our God. And though the seraphims are not savingly interested in that work as we are—yet, as exhibiting the full radiance of all the divine perfections in united splendor, they admire it, they sing of it, they, glorify the Lord Jesus on account of it! Compare Psalm 72:17-19, where the same person is spoken of, and the some subject pursued.

At the sound of their voices the doors of the temple were shaken, and the house was filled with smoke. It is possible that this was designed to express the approbation of God, and his delight in that work which was the subject of their praise, 2 Chronicles 5:13-14; 2 Chronicles 6:1. But we rather suppose, that it was intended to intimate the future abolition of the temple worship, when the time should have arrived for the complete establishment of the Christian dispensation, Amos 9:1 with Hebrews 12:27.

2. The fear excited.

In all the manifestations of God to men, the sight of his majesty has excited alarm and terror! Judges 13:22. Daniel 10:6-8. Revelation 1:17. A measure of this feeling we behold in the prophet on this occasion.

But together with this, there was also a deep sense of humiliation and contrition. As Job, on a similar occasion, was led to exclaim, “I abhor myself, and repent in dust and ashes, Job 42:6,” so the prophet, viewing himself, and all around him, in the light of God’s holiness, accounted himself a leper in the midst of a leprous world. Whatever he might have judged of himself before, he now was speechless; as indeed every human being must be in the presence of a holy God, Romans 3:19; since “we are all as an impure thing, and all our righteousnesses are as filthy rags! Isaiah 64:6.” From the apprehension and terror we are freed by the Gospel; but the humiliation and self-abasement should rather increase in proportion to the more exalted privileges we enjoy, Ezekiel 16:63.

3. The consolation administered.

Instantly did one of the seraphim fly to him, to declare, that his iniquities were all blotted out as a morning cloud, through the sin-atoning blood of Christ. This was emblematically represented to him by a coal taken from off the altar of burnt-offering, and applied to his lips. Doubtless the performance of this office was a delightful service to the Seraph, who would willingly forego for a season the more immediate vision of God himself, for the honor of executing his will as a messenger of mercy to sinful man.

But we hasten from this more restricted view of the subject, to consider it,

II. As an instructive lesson to us.

While we acknowledge that such visions are not to be expected by us, we may contemplate Isaiah’s vision with great advantage to our souls.

1. We may learn from Isaiah’s vision, that a sight of Christ is the highest privilege we can enjoy!

What is it that constitutes the felicity of Heaven? What is it that is the great source of happiness to the seraphim around the throne? It is a sight of Christ enthroned in his glory! Yet was that sight afforded to the prophet in a vision; and afterwards to Paul, by an immediate admission to it in Heaven.

And is there no such vision to be enjoyed by us? To our bodily eyes indeed there is not; nor to our imaginations will any such view of him be presented; but to the eye of faith the Lord Jesus is clearly visible; and the eyes of every believer may even now “behold the King in his beauty! Isaiah 33:17.”

In the Gospel he is fully revealed to us; there he appears as “the brightness of his Father’s glory, and the express image of his person;” and we may “behold his glory, the glory as of the only-begotten of the Father, full of grace and truth!” We need not envy the prophet himself; for we may have even brighter views of Jesus than he ever enjoyed.

We are told that John was greater than all the prophets; and yet that “the least in the Kingdom of Heaven,” that is under the Gospel dispensation, “is greater than he, Luke 7:26-28.” How did he excel all others? Others prophesied of Christ; but he pointed him out, “Behold the Lamb of God who takes away the sins of men!” And wherein do we excel him? He beheld Jesus when he came to accomplish our redemption; and we behold him after its accomplishment, seated on his throne of glory, and actually applying to millions of his people the full benefits of that redemption.

Let those who embrace the Gospel know their high privilege. Let the poor especially rejoice and be glad. It is not to human learning or to strength of intellect that this discovery of Christ is made, but to faith; and if we search the sacred records with a believing eye, then will “God shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ!”

2. We may learn from Isaiah’s vision, that the more humble we are in our own eyes, the richer communications we shall receive from him.

Behold how speedily the angel was sent to comfort the mind of the dejected prophet! This was a faithful representation of the care which Jesus takes of all his afflicted people, especially when humbled in the dust before him. “He will not break the bruised reed, nor quench the smoking flax, until he brings forth judgment unto victory.” Though he is “The High and lofty One who inhabits eternity, whose name is Holy—yet will he dwell with him who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones, Isaiah 57:15; Isaiah 66:2.”

Does not his Word universally attest this blessed truth, that “while he who exalts himself shall be abased—the man that humbles himself shall be exalted?” Do not be afraid then, you who feel your own unworthiness; give not way to despondency; do not say, “Woe is me! I am undone!” Do not follow the unbelieving example of Peter, saying, “Depart from me; for I am a sinful man, O Lord! Luke 5:8.”

But know that, if you feel yourselves lost, it was precisely such people that he came to seek and save! Luke 19:10; and that, “where sin has abounded, his grace shall much more abound! Romans 5:20-21;” and if, like Mary, you are enabled to go behind him, and wash his feet with your tears, he will before long say to you, “Your sins, which are many, are forgiven!”

Indeed it is in this way that he is daily acting by the ministry of his Word; he sends his servant to take his promises, and apply them to the hearts and consciences of his people, 1 Thessalonians 1:5, and thus to fill them with “a peace that passes understanding,” and with “joy that is unspeakable and full of glory.”

3. We may learn from Isaiah’s vision, that a sense of his pardoning love should animate us to an unreserved surrender of ourselves to him!

See the effect which was instantly produced on the prophet’s mind. God designed to send his messages of love and mercy to the Jews, notwithstanding he knew beforehand that they would prove ineffectual for their conversion. To carry such messages was a painful task; but yet, when God asked, “Who will go for us?” the prophet hesitated not one moment to offer his services, saying, “Here am I, send me! verse 8.”

Thus should we also manifest our gratitude to God for all the mercies given unto us through the Son of his love. We should not inquire whether His commands seem pleasant; or, whether our obedience will advance our credit in the world. It should be sufficient for us to know what the will of the Lord is; and then we should account it our honor to do, or suffer it.

Especially does this observation apply to those who minister in holy things; if God says, Who will go for me, to carry my Gospel to the heathen? we should not stand to inquire, Whether the office be lucrative or not; or, whether the climate to which we are to go be more or less healthy. No; we should stand forth and say, “Here am I, send me!” O that we all felt this holy zeal, and that we did not so lamentably “confer with flesh and blood,” when, if called to it, we should leave even the vision of God himself, to execute his will towards sinful man!

In whatever line of life we move, we should be actuated by the same spirit; and so feel the constraining influence of Christ’s love, as to live no longer to ourselves, but altogether unto Him who died for us, and rose again! 2 Corinthians 5:14-15.

Charles Simeon

Isaiah 5:20

“Woe to those . . .
who call evil good, and good evil,
who put darkness for light, and light for darkness,
who put bitter for sweet, and sweet for bitter!”

That man in his present state is a corrupt and sinful creature, is too plain to be denied; the whole tenor of his conduct proves it beyond a doubt. But the generality give themselves credit for meaning well at the very time that they are doing ill. In this, however, they are mistaken. There is in all a far greater consciousness of the evil of their conduct than they are willing to allow. But they wish to quiet their own minds, and to approve themselves to the world; and therefore they change the names of things, “calling good evil, and evil good, putting darkness for light, and light for darkness, bitter for sweet, and sweet for bitter.”

By these means they succeed in allaying their own fears, and in commending themselves to each other; but their guilt before God is thereby greatly increased; for our Lord says, “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”

There is in their hearts a rooted aversion to what is good, and a consequent determination to condemn it.

There is also an inveterate love of evil, and a consequent desire to justify it.

Hence arises that conduct which is so justly reprobated in the text; the prevalence and evil of which we shall proceed to lay before you.

We will endeavor to point out:

I. The prevalence of this conduct.

The more we examine the principles and actions of men, the more shall we find that this system prevails among them both in theory and practice.

1. Inspect their VIEWS of true religion.

It will appear that they consider it as a superficial thing, consisting in a bare assent to certain notions, and a formal observance of certain rites. If they have been baptized in their infancy; if they have some general views of Christianity, together with a persuasion of its divine authority; if they attend regularly on public worship, and occasionally partake the Lord’s supper; and finally, if they are not guilty of any gross and scandalous violations of their duty, they think they have all the religion that they need.

But they substitute the shadow for the substance. True religion is widely different from this!

It is a conversion of the soul to God;
it is a resurrection from the dead;
it is a new creation.

True religion, as it exists in the soul, is a heaven-born principle that pervades all its powers, and operates in all its faculties.
It is to the soul what the soul is to the body.
It restrains our passions, corrects our appetites, purifies our affections.
It enters into all our motives, and subjects everything to itself.
It will endure no rival; it will make a truce with no enemy; it will reign over the whole man.

Its avowed object is to bring man to God as a redeemed sinner, and to restore him to a fitness for that inheritance which he has forfeited by his transgressions. In order to accomplish this, it casts down every high and towering imagination, brings its votary to the foot of the cross, constrains him to walk in the steps of his divine Master, and progressively transforms him into the image of his God.

Compare this with the slight and worthless thing which men in general call religion, and it will appear that they use the term without any just apprehension of its true import.

Again, as true religion is esteemed a superficial thing, so it is also deemed a melancholy thing.

When true religion is described, the generality of men are ready to exclaim against it as incompatible with social happiness; ‘If we must repent of our past sins, and enter on a course of mortification and self-denial; if we must renounce the pleasures of sin, and the society of the ungodly; if we must continually think of death and judgment, and spend our lives in preparation for eternity; what remains for us in this world but gloom and melancholy?’ So they think.

But is this the light in which the Scriptures speak of religion? Or are these notions justified by experience? We allow the premises to be correct; but is the conclusion just? Suppose for a moment that the whole life of a person who appeared religious, were a scene of melancholy; must that melancholy be imputed to religion? Must it not rather be imputed to his former wickedness, and to his present lack of more religion? If pain arise to the body during the cure of an inveterate disorder, is that pain to be imputed to the medicine, or the disease? To the disease, no doubt.

In the same way therefore, must be ascribed all the pain of sorrow and contrition, even supposing it to be ever so great, and ever so long continued. As for religion itself, we need only ascertain what it is, and we shall immediately see the absurdity of calling it a source of misery.

What! Is it melancholy to walk with God, to enjoy God, to glorify God? Was our Lord melancholy? Were his Apostles melancholy? Are the angels in Heaven melancholy? Then shall we be melancholy in proportion as we resemble them!

But if “the ways of religion are ways of pleasantness and peace,” and they who believe in Christ be privileged to “rejoice with joy unspeakable and full of glory”—then are they perverse who deem religion melancholy, “they call evil good, and good evil, they put darkness for light, and light for darkness, they put bitter for sweet, and sweet for bitter.”

To complete their perverseness, men go farther still, and actually represent religion as a contemptible thing. What is there under the sun more despised than this? With what opprobrium has it not been stigmatized? We appeal to all, whether terms of reproach are not universally assigned to religious characters, and whether the names given them do not universally convey the idea of a weak contemptible enthusiast? Is not their very profession considered as a just bar to their advancement? Yes, are they not so odious in the eyes of the world, that none but those infected with their mania will venture to associate with them, or to acknowledge them as their friends? The drunkard, the whoremonger, the Sabbath-breaker, the infidel—shall find a more favorable reception than they; and solely on account of their religion.

But does true religion deserve this character? What is there in it that is so contemptible? What is there in it that to an impartial judge would not appear lovely, great, and venerable?
Is the subjugation of the passions a contemptible attainment?
Is a superiority to all the pleasures of sense, and the interests of the world, a worthless acquisition!
Is there anything base in love to God, and benevolence to man?
Is the aspiring after Heaven a low and pitiful ambition?

Viewing at a distance the conduct of the Apostles, we call it magnanimity; but when we see it exhibited before our eyes, we call it preciseness, enthusiasm, and hypocrisy. Ah! when will men “cease to pervert the right ways of the Lord,” and to brand that with infamy, which he prescribes and approves?

2. Hitherto we have noticed only men’s conduct in respect of theory; let us now behold it as it is manifest in their PRACTICE.

In the first place they magnify the pursuits of time beyond all reasonable bounds.

From our earliest infancy we hear of little but getting forward in the world. To be rich, to be great, to be honorable—this is the chief good of man. All are aspiring after a higher place than they possess, and conceive that they shall catch the phantom of happiness when they have reached a certain point.
Moreover, all are applauded in proportion us they succeed in this race; and no period but that of their departure from the body is thought a fit season for prosecuting their eternal interests.

But are the concerns of time really of such importance? When we have got forward in the world, what have we more than food and clothing, which we might have possessed with half the trouble! We do not mean to discourage industry; that is truly befitting in every person, and highly advantageous in every state. But if all our time and labor are occupied about this world, and the concerns of the soul are subordinated to those of the body, then is our conduct precisely such as is reprobated in the text.

In the next place, men extenuate sin as trivial.

There are some crimes which degrade human nature, or greatly disturb the happiness of society, which are therefore very generally reprobated and abhorred. But a forgetfulness of God, a neglect of Christ, a resistance of the Holy Spirit, an indifference about the soul, with ten thousand other sins of omission or of commission—are considered as light and trivial, and as affording no ground for sorrow and contrition. If only the outward conduct have been decent, it is no matter what has been harbored within the heart, or how much God has been disregarded and despised.

But is this the light in which the Scriptures teach us to regard sin?
What was it that cast angels out of Heaven? The sin of pride!
What drove our first parents from Paradise, and brought a curse on all their posterity? One single transgression; and that a breach, not so much of a moral precept, as of a positive institution!
Whom is it that according to God’s declaration, he will cast into Hell? “The wicked, and all the nations that forget God!”

Does sin appear a light matter when we are told that nothing but the sacrifice of the Son of God could make atonement for it?
Or will it appear a light matter to ourselves, when we are suffering the vengeance due to our sins, in the lake that burns with fire and brimstone?
Surely, they are “fools who mock at sin,” and blind, who doubt of its malignity.

To adduce only one instance more, they foolishly persuade themselves that their eternal state is safe!

Men living in a direct violation of God’s commandments, and in a perfect contrast with the example of Christ, imagine that they have nothing to fear, “they have done no harm; and God is very merciful; and if they were to perish, then what must become of all the world?” These, and such like arguments, are considered as sufficient to invalidate every word that God has spoken, and to justify their hopes of eternal happiness.

But darkness and light are not more opposite than these opinions are to the declarations of God! Where will they find one single passage that will warrant such expectations as these? They must indeed make “evil good, and good evil; and must change bitter to sweet, and sweet to bitter,” before they can have the smallest ground of hope in such a state as theirs!

We might easily prosecute this subject in a great variety of views; but enough has been spoken to elucidate the words before us; and we trust that no doubt can remain upon your minds, but that all who consider religion as superficial, melancholy, or contemptible, together with all who magnify the pursuits of time, and extenuate sin as trivial, and at the same time persuade themselves that their eternal state is safe—are indeed liable to the censure in the text.

We shall pass on therefore to show,

II. The evil of this conduct.

But where shall we find words sufficient to declare its great enormity?

1. It is in the first place, a contemptuous rejection of God’s truth.

God has clearly marked the difference between good and evil in his Word; and if the eyes of our understanding be not blinded by prejudice or passion, we may discern it as easily as we can discern by our bodily senses, light from darkness, or sweet from bitter.

But when an appeal is made to the sacred records, their testimony is considered as of no account. Who has not seen the contempt with which God’s Word is treated, when it is brought forward to oppose some fashionable practice, or some favorite lust? One would suppose that its import should be candidly examined, and carefully ascertained. One might expect that they who heard it, should act like mariners at sea, sailing by the compass; that they would endeavor to proceed, us much as possible, in the right direction; that they would deliberate, if at any time they had reason to think that they were out of their proper course; that they would be thankful for any information that might tend to rectify their mistakes; above all, they would not madly steer in direct opposition to the compass, and at the same time discard all doubts about their safe arrival at the place of their destination; that would be a folly of which no man in his senses is capable.

Yet this is the very manner in which men act with respect to the Scriptures! There is no other compass or directory for the soul than the Scriptures; and yet they will not only not follow it, but will go on in willful opposition to it, and still affirm that they are in the way to Heaven! Do we speak too harshly of this conduct if we call it a contempt of God’s truth? It is the very expression used by our Lord himself, “He who hears you, hears me; and he who despises you, despises me; and he who despises me, despises him who sent me.”

Indeed, the inspired writers speak in yet severer terms; they do not hesitate to affirm, that whoever acts thus, makes God to be a liar, “he who believes not God, has made him a liar.” What horrible iniquity is this!

If an avowed infidel disregard the admonitions of the Scriptures, he acts consistently, because he does not acknowledge them to be of divine-authority. But if we despise them, we who profess to regard them as inspired of God, we who expect to be judged according to them in the last day, what can be said in extenuation of our guilt? Even “Sodom and Gomorrah may well rise up in judgment against us!”

2. In the next place their conduct is a willful deluding of those around them.

Every man, whether he designs it or not, has a considerable influence on his friends and neighbors. The rich and learned in particular, and more especially those who minister in holy things, are looked up to as examples; and their conduct is pleaded both as a precedent, and as a justification of those who follow it.

‘Can such learned men be deceived? Can they who have entered into the service of the sanctuary, and solemnly undertaken to guide us in the way of peace, can they be wrong? Can they be blind, who are leaders of the blind? If then those who from their education, their office and profession, ought to understand the Scriptures better than we; if these do not approve, either in theory or practice, the things which appear to be enjoined in the Bible, surely they have good reasons for their conduct; they would not proceed in a way which they knew to be wrong; we therefore may safely follow them!’

By this mode of arguing, all people lull themselves asleep in their evil ways. Every one upholds his neighbor in the opinions he has embraced, and in the path he has marked out for himself; and all, instead of condemning themselves for not obeying the divine commands, unite in condemning the obedient as needlessly singular and precise!

Now we cannot but know that, though an individual has not this extensive influence, the collective body of individuals has; and that every member of society contributes his share according to the conspicuousness of his station, and the sanctity of his profession. Yet we persist in calling good evil, notwithstanding we know that, by so doing, we encourage others to do the same. And is this no aggravation of our guilt? Are we not responsible to God for stirring up, according to our ability, a universal rebellion against him; and for contributing thus to the eternal condemnation, not of those only with whom we associate, but of thousands also whom we have not known!

Doubtless Jeroboam contracted peculiar guilt in “establishing iniquity by a law;” but did not exceeding great guilt attach also to those, who “willingly ran after his commandment!” Did not every one of them approve idolatry, and render an adherence to the true God more difficult! They however might plead obedience to an established law; but there is no law, except the imperious law of custom, to mislead us; and that we establish, while we follow it; we bind others, while we ourselves yield obedience to it. Would to God that men could consider their conduct in this view, as discouraging, and perhaps turning aside, the weak; as rendering odious the godly; and as hardening the wicked! Surely they would not then say, ‘What harm have I done?’ but would be ready to confess themselves the very chief of sinners.

III. Lastly, the confounding of good and evil is a solemn trifling with our eternal state.

We profess to believe that there is “a day appointed of God, wherein he will judge the world in righteousness by that man whom he has ordained;” and that “every one of us shall stand at the judgment-seat of Christ to receive according to the things done in the body, whether they have been good or evil!”

Now in that day we shall not be judged by the opinions of men, but by the Word of God. It will be no excuse to anyone that such or such maxims were generally received, or that such practices were sanctioned by custom; there will be one standard to which every principle and every action will be referred. The sacred volume will be open before the Judge; and every erroneous sentiment be confronted with the dictates of inspiration. The Judge himself will know no other rule of judgment; everything that accorded with the Scriptures will be approved; and everything that contradicted them will be condemned.

To what end then is it to impose subtle names on things, when they will so soon appear in their true light? Will God call evil good, and good evil, because we have done so? Can we convince him that light was darkness, and darkness light, because we persuaded ourselves and others that it was so? What infatuation is it so to trifle with our eternal state! If our error could be pleaded before God in extenuation of our fault, then indeed we might have some reason for persisting in it; but how can we excuse ourselves before him, when we had the means of information in our hands, and followed our own surmises in preference to his commands?

Let us then remember that we are acting now for eternity; and that in a little time everything will appear, not as we wish it, but as it really is! And, if we think it of any importance what our condition shall be in the invisible world, let us desist from our self-deception, which, however pleasant or fashionable it may be, will most unquestionably issue in our eternal ruin!

Before I conclude, allow me to address a word of EXHORTATION. both to those who are deceiving their own souls, and to those who desire to regulate their conduct according to truth.

1. To those who are deceiving their own souls.

I beg permission to propose one solemn question; God has said, “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!”

Can you change that woe into a blessing? Can you prevail on God to retract his Word? Can you make void that sentence, when God shall come to execute it upon you in the last day? Yes, will you not then curse your folly, for using such pains to deceive yourselves and others, and for involving yourselves in everlasting misery, when, if you had not so “rebelled against the light,” you might have been heirs of everlasting glory?

Permit me then to address you in the words of the Apostle, “Awake, you that sleep, and arise from the dead, and Christ shall give you light!” Begin to weigh both opinions and actions in the balance of the sanctuary. Begin to “judge righteous judgment.” Begin to view things, as you will surely view them when you shall stand at the tribunal of Christ.

Bear in mind, that in your present state God has denounced a woe against you. Remember too, that it will be small consolation to you to have others involved in the same misery with yourselves; it will rather be a source of more intense misery to all, by reason of their mutual execrations, for having so greatly contributed to each other’s ruin!

If the Word of God is intended for “a light to our feet, and a lantern to our paths,” then make use of it; study it, as it were, upon your knees; meditate upon it day and night; and beg of God “to open your understandings that you may understand it,” and to sanctify your hearts that you may obey it.

2. To those who desire to regulate their conduct according to Scriptures.

Be strong, and dare to stem the torrent of iniquity, that would bear down all before it. Do not be ashamed to call good and evil by their proper names; and to show by the whole tenor of your lives, that you know how to distinguish them. Do not let too great a weight be given to the opinions of men. Bow not to the authority of fashion and custom; but “prove all things, and hold fast that which is good.” Bring your advisers to “the law and to the testimony; for if they speak not according to that, there is no light in them.” When men presume to think for you in the concerns of your souls, it is high time to inquire, whether they will also perish for you? If you perish, you must perish for yourselves; and therefore it behooves you to think for yourselves, and to act for yourselves. The self-deceiving world cannot remove the woe from their own souls; much less can they from yours. “Walk not then according to the course of this world!” “Do not follow not a multitude to do evil!”

Look not at your neighbors, but at Christ and his holy Apostles. Let the Scriptures regulate your every sentiment, and your every act. And, without concerning yourselves about the misrepresentations which blind and ungodly men will give of your conduct, “be steadfast, immoveable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord!”

Charles Simeon

Isaiah 5:3-5

“O inhabitants of Jerusalem, and men of Judah, judge, I beg you, between me and my vineyard. What could have been done more to my vineyard that I have not done in it? Why when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard.”

Mercies received, are obligations to obedience, and aggravations of the guilt of disobedience. This is declared under the similitude of an unfruitful vineyard. The parable in the text foretold the captivity of the Jews in Babylon. Our Lord applied it in reference to the approaching dissolution of their ecclesiastical and civil polity by the Romans, Matthew 21:33; Matthew 21:41; Matthew 21:45.

It is applicable also to the Church of God in all ages. In this solemn address of God to his redeemed Church and people are contained,

I. His appeal to them.

Many and great are the temporal blessings which we enjoy.
In our civil capacity, we possess civil and religious liberty.
In our social relations, our privileges and comforts are many.
In our personal concerns, we may all find abundant cause for gratitude.

But our spiritual advantages are greater still.
We have infallible directions respecting the way of salvation, John 10:9; John 14:6. 1 Corinthians 3:11. Acts 4:12. We are urged by the strongest motives to walk in it. Not only our hopes and fears, which are the grand springs of human activity and vigor, are excited, Romans 2:6-10, but the love of Christ is set before us as the most irresistible of all motives, 2 Corinthians 5:14. Sufficient assistance also is provided for us, Luke 11:13. Every Christian may adopt the apostle’s words, Philippians 4:13.

We have the religion of Christ established in the land. The Church of England has been “the pillar and ground of the truth” ever since the reformation. Its liturgy is pure and scriptural; its articles and homilies are a barrier against the intrusion of error; and, were its institutions observed as they ought to be, there would be no minister in its communion who was not orthodox in his opinions and holy in his life; none could undertake the office of a teacher, who was not himself taught of God, and “moved by the Holy Spirit.”

In the name of God then, we call you to judge between God and your own souls, “Now you dwellers in Jerusalem and men of Judah, judge between me and my vineyard!” Isaiah 5:3.
What obstructions to our fruitfulness has he not removed?
What means of promoting it has he not employed?
Could superstition obscure the light? Its clouds have been dispelled by the revival of literary and Scriptural knowledge.
Could prejudice pervert our judgment? A liberality of sentiment prevails beyond the example of former ages.
Could guilt dismay our hearts? God has sent his own Son to die for us.
Could a sense of our weakness discourage us? God has promised the aid of his Spirit.
Could persecution alarm our fears? “Every one now sits under his own vine and fig-tree.”
Could erroneous teachers misguide us? Care has been taken, as far as human foresight could prevail, to exclude them.
What, then, has not God done that could be done? We appeal to you, and make you judges in your own cause.

Happy were it for us, if, while we reflect on the advantages God has favored us with, which are greater far than those which were enjoyed by his people of old—there were not the same reason as formerly for,

II. His expostulation with them.

The fruit which God requires is suitable to the pains he has bestowed upon us.

He expects that we follow his directions, and live by faith in his dear Son, and that we feel the influence of the motives he has set before us, and, that we go forth against all the enemies of our souls in a humble dependence on his promised aid.

But very different is the fruit which the greater part of us have brought forth.
We have substituted in the place of Christ, some self-righteous methods of acceptance with God.
We have been actuated chiefly by earthly, carnal, and selfish principles.
We have gone on in the strength of our own resolutions, instead of looking up continually for the assistance of the Spirit.
Alas! our fruit has been only as “the grapes of Sodom, and clusters of Gomorrah!”

How great the difference between him who produces good fruit, and him who “brings forth only wild grapes!”
The one makes Christ all his salvation and all his desire; the other exalts himself into the place of Christ, and wishes to become, in part at least, his own Savior.
The one regards eternal things us a reality; the other is scarcely more affected by them than if they were a fiction.
The one conquers sin and Satan in the strength of Christ; the other is, either openly or secretly, led captive by them both.
In a word, the one is a compound of humility, heavenly-mindedness, and zeal; and the other of pride, worldliness, and indifference!

But that God is displeased with our unprofitableness, will appear from,

III. His threat.

Under the figure of “laying waste” a vineyard, verses 5-6, God warns us what he will do to us if we continue unprofitable servants:

1. He will bestow no more pains upon us.

He who by “pruning and digging” has labored incessantly for our good, will abandon us at last to our own hearts’ lusts! Hosea 4:17. Psalm 81:11-12. He who has “commanded the clouds to rain down rain upon us,” will cease to guard us by his providence, or assist us by his grace! Genesis 6:3.

2. He will withdraw the advantages we now enjoy.

He will “take away the lampstand” when we exclude or abuse the light, Luke 8:18. Revelation 2:5. Or if he does not cause “a famine of the word,” he will make his Gospel “a savor of death to us rather than of life! 2 Corinthians 2:16.”

3. He will expose us to the heaviest calamities.

We may easily conceive how the wild boar of the field will desolate a vineyard, when its fences are all removed;” and we know, from the instances of Peter and of Judas, what Satan will effect, if he is allowed to execute his will upon us! Yet we can expect nothing but to be “delivered over to Satan for the destruction both of our bodies and souls,” if we “bring forth only wild grapes” after all the culture bestowed upon us! Hebrews 6:7-8. Luke 13:7, and John 15:6.

APPLICATION.

What reason have we all to be ashamed of our unfruitfulness, and to tremble lest God should execute upon us his threatened vengeance!

No words can more forcibly express his fixed determination to execute it, than the concluding words of our text. Let us be thankful that the execution of it has been so long delayed; let the “forbearance exercised towards us, lead us to repentance, Romans 2:4;” and let us henceforth seek to resemble the primitive Christians, Romans 6:22.

And what reason can be assigned that shall justify our bringing forth only “wild grapes” under such circumstances?
Has there been any lack of care on the part of the gardener?
Has there been anything defective in the means he has used?
Could he, consistently with his plans of government, have done more for us than he has done?
Can we at all excuse ourselves, and cast with propriety the blame on him?
You judge whether the fault is not entirely in yourselves.

Charles Simeon

Isaiah 4:5

“The Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud, and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense.”

The redeemed Church of God is frequently represented as hated both by men and devils, and exposed to their united assaults. But it is protected by an invisible and almighty Agent, who keeps it alive, as a spark in the midst of a tempestuous ocean. His watchful eye is ever over it for good; He considers it as his glory, and will therefore himself be its defense.

This is promised to the redeemed Church in the words before us; in which we are told,

I. The redeemed Church is God’s glory.

Mount Zion is a name given to the Gospel Church, Hebrews 12:22; and a strict attention to the text will show, that it is here considered as “the glory” of God. Its members also are expressly designated by God himself, Isaiah 46:13.

1. The various “dwelling-places of Mount Zion” are his glory.

Wherever Christianity has gained its full ascendant over any family, God will most assuredly be worshiped and served by every member of it. The master will say with Joshua, “As for me and my house we will serve the Lord!” and, in order to carry this resolution into effect, he will, like Abraham, command his children, and his household after him, Joshua 24:15. Genesis 18:19. His house will be a temple in which he himself officiates as priest; and, as far as he can prevail, he will cause every heart to be an altar to the Lord, that they may daily offer to him the sacrifices of prayer and praise. Such a family will be like a beautiful garden, filled with “trees of righteousness of the Lord’s planting, that he may be glorified, Isaiah 61:3;” and while God calls himself “their God,” he will dignify them with the exalted appellation of “his people,” and “his servants in whom he will be glorified! Jeremiah 31:1. Isaiah 49:3.”

2. The “assemblies of Mount Zion” also are his glory.

As the Israelites came up thrice every year to worship God at Jerusalem, so on every Sabbath do his people assemble for the exercise of social and public worship. In those holy convocations does every one speak of his glory, Psalm 29:9; and his ministers in particular, who are “the glory of Christ, 2 Corinthians 8:23,” proclaim the riches of his grace and mercy. In these, God grants his more peculiar presence; for “he loves the gates of Zion more than all the dwellings of Jacob, Psalm 87:2.” “He comes down as in the days of old, Exodus 40:34-35. 2 Chronicles 7:1, and fills the place with his glory;” he pours out his Spirit in a more abundant measure; and by communicating the blessings of grace and peace, he “glorifies the house of his glory, Isaiah 60:7.”

While they are thus highly esteemed by God, they are favored with his peculiar care; for,

II. God is his redeemed Church’s guardian.

The Israelites, when coming out of Egypt, had a cloud with them as a symbol of the Divine presence, Exodus 13:21-22. Nehemiah 9:19. This was intended both to guide them in their journeys, and to protect them from their enemies.

1. God promises to his redeemed Church to be her guide.

The cloud went before the people in all their journeys, moving or resting when it was proper for them to move or rest, Exodus 40:34-38. Thus will God direct the concerns of his redeemed Church. Though he will not interpose in the same visible manner—yet he will manifest the same attention to its interests, and guide it with the same unerring hand. Nor is it to the Church at large only, that God extends his care; he will regard “the dwelling-places of Mount Zion” no less than “her assemblies;” and consult the welfare of the lowest individual as much as of the largest community, Isaiah 66:2.

Does anyone look up to him for direction? He says, “The meek he will guide in judgment, the meek he will teach his way, Psalm 25:9.” “He shall have an anointing of the Holy One that shall teach him all things! 1 John 2:20.” So plainly shall his path be marked, that, “though a fool, he shall not err therein! Isaiah 35:8.”

Is he involved in any peculiar difficulty? He shall hear a voice behind him, saying, “This is the way, walk in it! Isaiah 30:21.” And though his path may often appear dubious—yet he shall find at last that he has been “led in the right way to the city of habitation! Psalm 107:7.”

2. God promises to his redeemed Church to be her defense.

The cloud on one occasion went behind the Israelites, and wore a dark and threatening aspect to their enemies, while it gave light to them, Exodus 14:19-20. In the same way, will God give salvation for walls and bulwarks to his Church, Isaiah 26:1. No weapon that is formed against it shall prosper, Isaiah 54:17. God will not only go before it, but be its rear guard, Isaiah 58:8. Nor shall the gates of Hell ever prevail against it, Matthew 16:18. Never for one moment will he intermit his care, Isaiah 27:3. His protection shall be as effectual as that of lofty mountains, Psalm 125:2, or an impassable river, Isaiah 33:21, or a wall of fire, Zechariah 2:5. And its preservation shall be seen to be evidently his work, as much as the “creation” itself; so that all who behold it shall say, This has God wrought! Job 12:9. Isaiah 41:4.

3. God promises to his redeemed Church to be her glory.

It was the presence of God with Israel of old that marked them as his special people. They were feared on this account, so that “all the inhabitants of Canaan melted because of them, Joshua 2:9; Joshua 2:11,” as also terror was diffused through the whole camp of the Philistines, 1 Samuel 4:7. Thus it is with the redeemed Church at this time; it is the presence of God in it that renders it the joy of the whole earth, Psalm 48:2. It is God’s glory that is seen upon it, which brings kings to the brightness of its rising, Isaiah 60:1-3. There is often a power in the ordinances that evidences the presence of God, and constrains his most inveterate enemies to submit themselves to him, and to unite themselves to his redeemed Church, 1 Corinthians 14:25. And it will be in consequence of that more abundant manifestation of his presence, which shall be given to the redeemed Church at a future period, that all the nations of the earth shall seek with eagerness a saving interest in its privileges, and a participation of its blessings, Zechariah 8:23. People of all ranks, from the lofty “fir-tree” to the humble “box-tree,” shall come together to the redeemed Church, of which it will be said, “The Lord is your everlasting light, and your God your glory! Isaiah 60:13-16; Isaiah 60:16.”

To improve this subject, let me entreat you,

1. To give yourselves up to God as his people.

The whole of this subject refers, as you have seen, to Israel as God’s people. To such alone were these promises made; and by such alone were they experienced. To the Egyptians the cloud was as darkness, while to the Israelites it was a pillar of light; and the sea, which afforded to Israel a path of safety, was to the Egyptians without exception a fatal grave.

In the same way, only to those who give up themselves to our Lord and Savior Jesus Christ are the blessings of redemption fully known; to them the Gospel is “a savor of life unto life, while to others it is only a savor of death unto death;” to them is Christ a sanctuary, while to others he is only a stumbling-block and a rock of offence.”

What then shall I say unto you? This I will say: Imitate the Israelites on the occasion referred to. Cast off your bonds, and put yourselves under the guidance of “that Prophet, whom Jehovah has raised up unto you, like unto Moses.” Go forth from Egypt in dependence on your God; rely upon him for everything during the time of your sojourning in this dreary wilderness; and look forward to your possession of the promised land as your sure and abiding portion. “Follow the Lord fully!” as Joshua and Caleb did; and rest assured that, like them, you shall in due season enjoy the promised inheritance!

2. To glory in God as your God.

Tell me one promise that ever failed those who trusted fully in their God. If Joshua, after forty years of conflict, could make this a matter of appeal to Israel—then be sure that none of you shall ever be disappointed of your hope. With Jehovah for your guide and defense, you have no ground for fear; for “if God is for you, then who can be against you?” Your enemies may be great in might, and many in number; but “they are all but bread for you.” In your conflicts with them, you may endure much; but your trials shall be only as “the spirit of judgment and of burning to purge and to purify you from your filth, verse 4,” and to call forth those exertions from God, which he has promised to you. Whatever difficulty obstructs your way, say to it as God has taught you, “Who are you, O great mountain? Before Zerubbabel you shall become a plain!” Only “be strong in faith, giving glory to God.” “Only hold fast your confidence, and the rejoicing of your hope;” and “not so much as one jot or tittle of God’s Word shall ever fail!”

Charles Simeon

Isaiah 3:10-11

“Say you to the righteous, that it shall be well with him; for they shall eat the fruit of their doings. Woe unto the wicked; it shall be ill with him; for the reward of his hands shall be given him.”

The ministers of the Gospel are “stewards of the mysteries of God,” whose office it is “rightly to divide the Word of truth,” and to “give every one his portion in due season.” They are to “take forth the precious from the vile, and to be as God’s mouth to all,” declaring their true character, and their proper doom. Their commission is sealed in the words before us, and the very message they are to deliver as God’s ambassadors, is recorded for their direction to the end of time. In complying with the duty here enjoined, we shall:

I. Describe the characters that are to be addressed.

There are but two classes of men in the world, “the righteous” and “the wicked.”

However diversified men’s states may be in some particulars, they all must be ranked under the one or the other of these heads. In distinguishing them, therefore, we must include in the first class, not merely the more eminent saints—but the least and lowest of God’s people; seeing that there are in God’s household “babes, and young men, as well as fathers, 1 John 2:13.”

And in the second class we must comprehend all those people, who, however admired by an undiscerning world, are reputed wicked in the sight of God.

I may say then, they are “righteous” who have been renewed in the spirit of their mind, and are following after universal holiness. And they, on the other hand, are “wicked,” who are still in a carnal unregenerate state, and render only a formal and partial obedience to the divine law.

But that I may put this in the clearest possible light, I will say, They are “righteous,” who make piety the great business of life, and prosecute it upon the principles of the Gospel; and all others without exception must be numbered among “the wicked.”

Of course, I must not be understood to say that worldly business is to be neglected. On the contrary, it must be attended to with all diligence; but it must be followed in subserviency to the concerns of the soul. It must occupy, not the first, but the second place in our esteem. The heart must be God’s, and God’s alone! Proverbs 23:26.

Now God sends a separate message to these distinct classes, and therefore it is of great importance that we should ascertain to which we belong. Let us then, before we proceed to the consideration of God’s message, inquire seriously to which of these classes we belong?

Can we truly appeal to God, that, in the estimation of our minds and in the habit of our lives, the salvation of our soul is regarded as the one thing needful? If our conscience bears witness to the truth of this, then I must proceed yet further to ask, whether we prosecute the concerns of the soul upon the principles of the Gospel?

The Pharisees of old engaged with great ardor in religious duties; but they were not “righteous” in God’s sight, because they sought by their religious observances to establish a righteousness of their own instead of submitting to the righteousness which God had provided for them, Romans 9:31-32; Romans 10:2-4.

So it is with the Papists, who observe with great strictness many religious rites, in the hope of recommending themselves thereby to the Divine favor.

But the religion of the Gospel is altogether different from this. It requires us to seek for acceptance solely through our Lord Jesus Christ, and to cleave unto him as “all our salvation, and all our desire.” Say, then, brethren as before God, whether this is your experience from day to day? Say whether you are washing daily in the fountain of his blood, and clothing yourselves with his unspotted righteousness, and, from a sense of his redeeming love, endeavoring in all things to fulfill his holy will?

This, if carefully inquired into, will give a clear line of demarcation for us all; and we entreat all to arrange themselves, as it were, before God in that particular class to which conscience tells them they belong; and to attend with solemn awe, while we:

II. Deliver God’s message to each of them.

God commands his ministers to “warn the wicked, Ezekiel 33:7,” but to “comfort his people, Isaiah 40:1.” In obedience to him, we will address:

1. The righteous.

That I may not “break any bruised reed,” or “make sad the heart” of anyone that is truly upright, let me say, that in the first stages of the Christian course we must judge rather by our desires than by our actual attainments; not because our attainments should be less the objects of scrutiny than our desires, but because in reference to our desires we have a complete consciousness; while the defectiveness of our attainments makes us doubtful of our real integrity.

Taking this into consideration, I am aware that some, on account of the smallness of their attainments, may be saying, “I fear it will go badly with me at last.” But God says, “It shall be well with you;” and, in despite of all your fears (if only you press forward in the ways of righteousness) it shall be well with you, in life, in death, and to all eternity! We cannot promise you affluence, or exemption from pain and trouble. But we can promise, in the name of God, that your trials, whatever they may be, shall work for good, Romans 8:28; that your latter end shall be peace, Psalm 37:7; and that you shall have a crown of righteousness and glory at the instant of your departure from the body, 2 Timothy 4:8.

These are the things which you labor to attain; and you shall surely “eat the fruit of your doings.” Dismiss then your unbelieving fears; for this is the Word of your faithful God, whom neither the subtlety of Satan can deceive, nor his power be able to withstand.

2. The wicked.

Glad would we be, if we could say, It shall be well with you. But if we should dare to deliver such a message, the falsehood of it must immediately appear. Put it into language, and how horrible will it sound: Against you, God sends us to denounce woe, “Woe to the wicked! it shall be ill with him.” You, under the influence of presumption, may be saying, “I hope, notwithstanding what is spoken in the Bible, that it will fare well with me at last.” But, if there be any truth in God, it must go badly with you. Even in the midst of all your boasted enjoyments we defy you to say, that you have any solid peace, Isaiah 57:20-21. And in your dying hour, if you are not insensible as beasts, you will be full of regret and terror! Ecclesiastes 5:17. And, after death, you will lie down in everlasting burnings! Revelation 21:8.

Nor is this unjust, since you reap only what you sowed. You chose the world as your portion; and you have nothing beyond it; you “would have none of God, Psalm 81:11;” and you have none of him. You said to him, “Depart Job 21:14; Job 22:17;” and he says to you, “Depart from Me! Matthew 25:41.” In your banishment from God and Heaven, “the recompense of your own hands is given to you.”

Painful it is to deliver such a message; but we must deliver it at the peril of our souls, Ezekiel 33:8; and whether it is believed by you, or not, it shall be confirmed and ratified in Heaven Matthew 18:18.

We cannot conclude without recommending to your notice,

1. The equity of the future judgment.

The decision of the Judge will be grounded entirely on our works. No man who was righteous in this world, shall perish; nor shall any man who persisted in his wickedness, be saved. The reward indeed that will be given to the righteous, will be the gift of grace for Christ’s sake; whereas that which will be given to the wicked, will be the just wages of their iniquity! Romans 6:23.

Still however, the quality of every person’s works will determine his state; and the happiness or misery of each will be proportioned to his improvement or abuse of the talents committed to him.

You all know, if you see one man industrious, sober, frugal; and another man idle, dissipated, extravagant—what must in process of time be the difference between them. Each of them is laying up for himself a treasure which in due season he must reap; nor are you at all surprised when you see the one enjoying the fruits of his industry, and the other reaping the bitter fruits of his folly!

Such will assuredly be the outcome of our conduct in reference to religion. Let every person therefore remember, that he is daily and hourly treasuring up for himself that which shall be delivered to him again at the day of judgment, Galatians 6:7-8; and that, if he perishes forever, he will have none to blame for it but himself!

2. The importance of preparing for our great account.

If the declarations in the text proceeded from man, they might well be disregarded. But they are the words of God; and are as truly spoken to us by him, as if they were now uttered by an audible voice from Heaven. Should we not then take warning? Should not the wicked inquire how they may become righteous; and the righteous increase their diligence to hold on in God’s holy ways? Would to God this effect might now be produced! How gladly would we set Christ before you as an all-sufficient Savior! and how joyfully would we proclaim the promises of God, both to sincere penitents, Isaiah 55:7, and to humble believers, Job 17:9. Let all stir themselves up without delay, and prepare in earnest to meet their God!

In the world, we may pass days and years, and never once hear the sentiment, That “it shall go ill with the wicked.” On the contrary, we shall hear ten thousand assertions that encourage a directly opposite opinion. And, if a friendly monitor attempts to undeceive us, he is accounted rude, harsh, fanatical. But in the house of God we may venture to speak with plainness, and to declare the determinations of Heaven.

God sends us for this very purpose, that we may draw aside the veil of futurity, and open to your view the things that shall be hereafter. We are to show you “the righteous shining forth as the sun in the kingdom of their Father,” and the wicked “lifting up their eyes with unavailing wishes in the torments of Hell!”

Charles Simeon

Isaiah 2:5

“O house of Jacob, come you, and let us walk in the light of the Lord.”

There are many prophecies which are not yet accomplished, especially among those which are to be fulfilled “in the last days.” The last days were understood even by the Jews themselves as relating to the days of the Messiah; and they comprehend all the time from his first coming in the flesh to the period when his kingdom shall be fully established upon earth. Hence the prophecies relating to that period must have different degrees of accomplishment; being partly fulfilled in the first triumphs of the Gospel, but having a further and more entire accomplishment when all the kingdoms of the world shall become the kingdom of our Lord and Savior Jesus Christ. Thus it is that we are to understand the prophecy contained in the preceding context.

“The mountain of the Lord’s House,” that is, the Gospel Church, was established on the top of the mountains in the apostolic age, when it triumphed over heathen idolatry and Jewish superstition; and myriads of converts encouraged one another to serve and glorify their God. But we have not yet seen the time when “swords have been beaten into ploughshares, and spears into pruning-hooks, and nations have ceased to learn and practice the art of war.” That time however will come; and we should long, and labor to the utmost of our power, to hasten it forward. We should even now anticipate it; yes, we will anticipate it, “O house of Jacob, come and let us walk in the light of the Lord!”

I. Let us walk in the light of his truth.

His truth now shines in its meridian splendor.

“The darkness is indeed past; and the true light now shines, 1 John 2:8.”
“The day-star has arisen, 2 Peter 1:19;”
“the day-spring from on high has visited us, Luke 1:78-79;”
“the Sun of Righteousness, Malachi 4:2” shines forth in his brightness; and the way of salvation through a crucified Redeemer is now so plain, that “no wayfaring man, though a fool, can err therein, Isaiah 35:8.”

“On the face of Moses there was a veil, that those who received the law should not see its full import; but if the Gospel is hidden, it is from those only whom the god of this world has blinded;” since “we may all with open (that is, unveiled) face behold as in a mirror the glory of the Lord, 2 Corinthians 3:13-18.”

Let us then walk in it.

Having the light, we should “believe in the light, that we may be the children of light, John 12:35-36.” We should embrace with all thankfulness the way of salvation revealed in the Gospel.

We should “come to Christ,” as the appointed Savior of a ruined world, Matthew 11:28;
we should “look to him,” as dying upon the cross for us, Isaiah 45:22;
we should “build upon him, as our only foundation, 1 Corinthians 3:11;”
and “cleave unto him with full purpose of heart, Acts 11:23;”
and “determine to know none but him, 1 Corinthians 2:2,”
and to “glory in nothing but the cross of Christ, Galatians 6:14.”

“Arise then, and be enlightened, for the light is come; and the glory of the Lord is risen upon you, Isaiah 60:1.”

While confiding in God as reconciled to us by the blood of the cross, we should endeavor to walk in the light.

II. Let us walk in the light of his countenance.

This is the privilege of a true believer.

So it is declared to be, by one who experienced it richly in his own soul, Psalm 89:15. God presents himself to us in the Gospel under the endearing relations of a Father and a Friend, to whom we may carry every need, every trial, every difficulty; and from whom we may expect a supply according to our need. He will be not only “our God,” but “a God unto us, 1 Chronicles 17:24,” putting forth all his wisdom, all his love, and all his power, to make us truly blessed. He will engage in this work “with his whole heart and with his whole soul, Jeremiah 32:41;” so that it must be utterly our own fault if we are not as holy, and as happy, as our hearts can wish.

Let us then enjoy our privilege.

Let us “walk with God,” as Enoch did; and “glory in him as the God of our salvation.” See what holy joy David found in communion with him, Psalm 63:1-5 and Psalm 145:1-12 and Psalm 150. And shall we who live under a so much nobler dispensation experience less? Shall not we, who have so much clearer views of Christ, “rejoice in him with joy unspeakable and full of glory?” O let us “delight ourselves in God”, and have even now, “in the secret of his presence” and the consolations of his Spirit—a pledge and a foretaste of our heavenly inheritance! Psalm 31:20. Ephesians 1:13-14.

III. Let us walk in the light of his commandments.

These are given by him “as a light to our feet and a lantern to our paths”.

Without them we would not “know how to walk and to please God;” but by them we are fully informed in all things that are needful for us to do, Proverbs 6:23. They do not indeed descend to every particular circumstance in which we can be placed; but they afford principles which are universally applicable, and which are quite sufficient for our direction when duly applied. The duty of “doing to others as we would like them to do unto us,” is so comprehensive as to embrace every part of our social duty, while it is so simple that it may be comprehended and applied by every one who desires to please God.

Let us then make these the one rule of our conduct.

Let us never attempt to live according to the standard of the world, but endeavor rather to raise our conduct to the standard of God’s revealed will. Let us treasure up in our minds the most exalted precepts, and “hide God’s Word in our hearts, that we may not sin against him;” for “then shall we not be ashamed, when we have respect unto all God’s commandments”.

In addressing “the house of Jacob,” we must speak to,

1. Those who are nominally so.

It is but too true, that “all are not Israel, who are of Israel;” and those who are only of the house of Jacob by name and profession, may know it by their walk and conversation. Consider, I beg you, in what light you have walked. Is it not manifest, that the generality who call themselves Christians are influenced only by the things of time and sense; and that their principles and pursuits are altogether earthly? Know then, you lovers of this present evil world, that, if God’s Word may be depended on, you are deluding yourselves to your eternal ruin! Isaiah 50:11. You “sow the wind, and you shall reap the whirlwind! Hosea 8:7.” When will you begin to see, that “one thing,” and one thing only, “is needful?” When will you learn to say, “Whom have I in Heaven but you? and there is none upon earth that I desire in comparison with you?” That you should seek present, as well as eternal, happiness, we grant; but you should seek it where David did, “Many are asking, ‘Who can show us any good?’ Let the light of your face shine upon us, O LORD. You have filled my heart with greater joy than when their grain and new wine abound! Psalm 4:6-7.”

2. Those who are really so.

You have found that God in Christ is “a fountain of life; and in his light you have seen light, Psalm 36:9.” You therefore are “children of the light and of the day.” But if you are so highly distinguished in your character, think how distinguished you should also be in your conduct, Ephesians 5:8. 1 Thessalonians 5:5-6. The eyes of all are upon you; they will look particularly to see whether religion is such a source of happiness as you profess. O show them that “you need neither the sun to lighten you by day, nor the moon by night, since the Lord has been a light unto you, and your God your glory, Isaiah 60:19.” Show them that even in the greatest troubles you have a fountain of consolation to go unto; and that “when you walk in darkness, the Lord is a light unto you, Job 29:3. Micah 7:8.” And, as it is eminently characteristic of Gospel times to encourage one another in the ways of God, see that you do so, “speaking one with another in Psalms and hymns and spiritual songs, singing and making melody in your hearts unto the Lord.” Then, from enjoying God in his courts below, you shall be taken to serve him in his temple above, where your largest desires shall be satisfied, and your utmost capacities be filled! Revelation 21:22-23. Psalm 16:11.

Charles Simeon

Isaiah 1:25

“I will turn my hand upon you, and purely purge away your dross, and take away all your tin.”

In the Holy Scriptures, judgment is often denounced, and mercy promised, with such peculiar force and emphasis, as might lead one to imagine that it was almost a matter of indifference to Jehovah which of the two were called into exercise towards his offending creatures. But we know that “judgment is his strange act,” to which he is utterly averse, Isaiah 28:21; and that “mercy is the attribute in which he supremely delights, Micah 7:18.” In the passage before us, however, he speaks as if he contemplated vengeance with a degree of pleasure and satisfaction, “Therefore the Lord, the LORD Almighty, the Mighty One of Israel, declares: “Ah, I will get relief from my foes and avenge myself on my enemies! Isaiah 1:24.” On the other hand, in the words which I have just read, he expresses no less satisfaction in the thought of conferring benefits on his chosen remnant, whom he has determined to restore and save.

From them I shall be led to consider,

I. The work which God will accomplish in all his chosen people.

The whole passage primarily refers to the Jews; whom God will, at a distant period, restore to their own land, and elevate in the rank of nations; making them no less conspicuous for piety than in the most favored seasons of their former prosperity, verse 26, 27. In the promise made to them, we see what God will do for all his chosen people; cleansing them from their sins, and thereby fitting them:

1. For his service on earth.

God’s people must be “a holy people,” dedicated unreservedly to him. He will not accept “a divided heart, Hosea 10:2.” He will not behold with satisfaction anyone that retains a bosom sin, though it is as dear as a right eye, or as useful as a right hand Mark 9:43-48. However loud such people’s professions of attachment may be, he will say to them, “Why do you call me Lord, Lord, and do not practice the things which I say? Luke 6:46.” The very “prayers of such people are an abomination to him, Proverbs 28:9.” The hypocrite is, beyond all other people, an object of his abhorrence, Job 36:13, “He requires truth in the inward parts Psalm 51:6;” and, to please him, “we must be Israelites indeed, in whom there is no deceit, John 1:47.”

2. For his presence in the eternal world.

“God is of purer eyes than to behold evil, or to look upon iniquity, Habakkuk 1:13;” much less could he admit into his presence in glory any soul that was not purged from its sins, Ephesians 5:5. Revelation 21:27; nor, in truth, could a soul that was polluted with sin be happy in Heaven, even if he were admitted there. The holiness of God would utterly confound him; nor could he have any communion with the saints and angels that are around the throne. His lack of resemblance to them would make his deformity hateful, even in his own eyes; while their employment would be so distasteful to him, that he could not join in it for a single hour. Indeed the inhabitants of Heaven could not endure the presence of such a hateful being; but would all unite in “thrusting him out! Luke 13:28.” As it is said of King Uzziah; When he was struck with leprosy in the Temple, the priests rose up to thrust him out, “yes, himself also hastened to go out, 2 Chronicles 26:20;” so I doubt not but that an unholy soul would of itself hasten out of Heaven, because of the shame and misery it would feel in a place so unsuited to its dispositions and desires.

Hence, then, God engages for his elect, that he will “turn his hand upon them, purely to purge away their dross, and to take away all their tin;” so that they may be “fit for the inheritance of Heaven, Colossians 1:12,” and “vessels of honor, fit for their Master’s use, 2 Timothy 2:21.”

Nor are we at any loss to declare,

II. The means by which it shall be effected.

God says, “he will turn his hand upon them, to purge them from their dross;” and this he will do:

1. By the visitations of his Providence.

Gold is put into a furnace, to purge it from its dross; and, in like manner, God has told us that he will subject his people to afflictions, “in order to purify them, that they may offer to him an offering in righteousness, Malachi 3:3-5.” In this way shall God’s ancient people be cleansed from their corruptions, and be made holy, “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning, Isaiah 4:3-4.”

So also shall his people, in every age, be purified. In truth, the experience of multitudes resembles that of David, when he says, “Before I was afflicted I went astray; but now have I kept your Word! Psalm 119:67.” It is by means of affliction that God brings us to consider our ways; by means of it, also, he humbles us before him, and prepares us for the manifestations of his love and mercy to our souls. Hence it is that he promises correction to those who are the objects of his love, Psalm 89:30-34, and teaches us to regard our trials as tokens of his paternal care and tenderness, Hebrews 12:5-11. He will, indeed, accommodate his dispensations to our necessities, “sitting by us as a refiner and purifier of silver,” and watching the process for our good. He has told us, that he will “debate with us in measure, staying his rough wind in the day of his east wind; and that by this shall the iniquity of his people be purged; and this shall be the fruit to take away their sin, Isaiah 27:8-9.”

2. By the communications of his grace.

Affliction, of itself, would only harden; as in the case of Pharaoh; and of those also who gnash their teeth, and blaspheme God in Hell! Revelation 16:9-11. But when divine grace is given to accompany and to sanctify the dispensation, then its end is answered, and the afflicted sinner returns in penitential sorrow to his God. It was thus that Manasseh’s most enormous wickedness was purged, “God took him among the thorns; and bound him with fetters, and carried him to Babylon; and when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him; and so God was entreated of him, and heard his supplication, 2 Chronicles 33:11-13.

In fact, “without the grace of Christ we can do nothing John 15:5;” it is “by his Spirit alone that we can mortify the deeds of the body, Romans 8:13,” or “bring forth any fruits of righteousness to his praise and glory, Philippians 1:11.” But to all his chosen people God will “give more grace, James 4:6,” even “grace sufficient for them, 2 Corinthians 12:9,” whatever their necessities may be; and will thus “fulfill in them all the good pleasure of his goodness, and the work of faith with power, 2 Thessalonians 1:11.”

Let me now address myself,

1. To those who are trembling through fear of God’s displeasure.

Among those whose destruction God contemplated as a source of ease to his own mind, there was yet a remnant, towards whom he was “filled with thoughts of love.” And why may not you be among that happy number? Certainly, if you have begun to “tremble at the Word of God, that very circumstance is a proof that “the Spirit of God is striving with you,” and that you are not given over to a reprobate mind. Perhaps God has already said, “I will turn my hand upon you, and purely purge away your dross, and take away all your tin;” and who can tell but that this may be the very hour fixed, in his divine counsels, for the accomplishment of this blessed end? Lift up your heart to him; and beg him now to work effectually upon you, that, being created anew by him, and transformed into his image, you may serve him worthily on earth, and participate in his glory in the eternal world.

2. To those who are desiring to experience the full work of God’s grace upon their souls.

Do not limit God to any particular mode of acting; but be as clay in the potter’s hands; and let him deal with you as, in his unerring wisdom, he shall see fit. If he is pleased to put you into a furnace, complain not of it; but say, ‘This he has done to purge me from my dross.’ You cannot but know that there is an abundance of dross within you. You cannot but be conscious that every thing which you do is very imperfect; your very prayers and your praises being little better, for the most part, than a cold and formal service! Will you not, then, have reason to bless his name, if, by any means, he purges you from your corruptions, and assimilate you to his divine image?

This, then, I say to you; If God send you any affliction, whether personal or domestic, “hear the rod, and Him who has appointed it! Micah 6:9.” Entreat of God to show you what sin it is that he would correct, or what grace it is that he would confirm and perfect within you. In a word, desire not deliverance from affliction, but a sanctified improvement of it to your soul. Thus shall all the purposes of his grace be accomplished; and when the end shall come, it shall be no grief to you, that “through much tribulation you entered into the kingdom of your God.”

Charles Simeon

Isaiah 1:18

“Come now, and let us reason together, says the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool!”

Man is a rational being; and, though prone to abuse his reason for the vindication of his own evil ways—yet he is capable of judging when sound argument is proposed for his consideration. Hence God addresses himself to our reason, and makes his appeal to the whole creation, when our pride or obstinacy prevent us from acknowledging the truth of his assertions.

The chapter before us exhibits a judicial process; Heaven and earth are called as witnesses against Israel; the charge against them is opened in verses 2, 3, and their vindication of themselves is duly considered. Their reply is not set down at length; but it may be gathered from the answer given to it by God.

They plead:
that they have offered sacrifices, yes, many, and of the fattest of their flocks;
that they have done this themselves, before God in the temple, with great reverence;
that they have presented other offerings also; that they have observed the stated feasts;
and that, instead of resting in carnal ceremonies, they had joined with them the spiritual sacrifices of prayer and praise.

God follows them through their objections, and leaves them not a word to add, verses 11-15. Having convicted them of their iniquities, God invites them to come and reason with him, and shows them a better way of pleading for themselves.

It is by his ministers that he now condescends to reason with mankind. We therefore propose to you on this occasion in God’s stead, and will argue with you upon, the two most important of all points, the necessity and the efficacy of a pious life:

I. The necessity of a pious life.

The common reasonings of men on this subject are extremely futile and erroneous.

We are too apt to “confer with flesh and blood,” and to be misled by the suggestions of our own evil hearts. The world around us, and our own corrupt nature, unite in asserting, that a life of devotedness to God is not necessary, not desirable, not practical. ‘How can it be imagined,’ say these objectors, ‘that God should require all people to live in such a holy self-denying way as the first Christians did? It might be proper for them in the infancy of Christianity to set such an example; but it cannot be necessary for us in these times to follow it. And to suppose that all who do not give up themselves to God as they did, are doomed to eternal misery, would be to make God a cruel tyrant, and to rob him of his noblest attributes of goodness and mercy! Nor is it to be wished, that religion should operate now as it did then; for how could the affairs of nations be conducted, or the common offices of life be performed? There would be an end to trade, and to all the refinements of civilized society; and men must be brought back again to the simplicity and stupidity of the apostolic age. In short, it cannot be effected now. A few visionaries and enthusiasts may experience something, and pretend to a great deal more; but to eradicate from the bosom the love of sin, and to raise the soul above all the things of time and sense, and to bring it into a state of habitual communion with God—is impossible; unless we were all to be set apart to the work of religion, just as the Apostles were, and had nothing else to attend to.

Such are the reasonings of flesh and blood. But here is little else than mere unfounded assertion, which is contradicted by every page of the Holy Scriptures, and by the actual experience of thousands.

Let us now, in God’s name, reason with you on the same subject.

Has not God done enough to merit all the services that you can possibly render him? Think of what he has done for you in creation and providence, and, above all, in the work of redemption, and then say, whether there “is anything which he could have done for you more than he has;” or whether, if he had permitted you to ask whatever you would as the price of your services, you could have ventured to have asked a thousandth part of what he has already done for you? Could you have dared to make such a request as that he would give you his dear Son to die for you, and his Holy Spirit to instruct and sanctify you?

Has he not promised you assistance for the performance of everything he has required of you? We acknowledge your impotency for that which is good; but that is no excuse for your disobedience, while he says, “My grace shall be sufficient for you.” If his grace wrought effectually in the saints of old, it cannot but be as sufficient for you as for them.

Will not his love and favor amply compensate for all that you can either do or suffer for him? I might ask this question in reference to the tokens of his favor which he would give you now; but how much more hereafter! Can it be imagined that one saint in glory ever had the thought pass through his mind, that his reward was an inadequate recompense for his former labors?

Will not all of you at a future period wish that you had dedicated yourselves unreservedly to God? Many begin to express that wish on their dying bed; though many are so insensible even to the last, as to feel no regret upon the subject. But what does the soul of every man wish, the very instant it is separated from his body? If we could hear it speak then, we can have no doubt what its language would be. If it had not been convinced before, we have no doubt it is convinced then, that former reasonings were vain and delusive.

Much more we might easily urge in God’s name; but this is sufficient to convince anyone who is open to conviction, that an entire surrender of ourselves to God is a good and “reasonable service.”

From the latter clause of the text we are led to reason more especially with you respecting,

II. The efficacy of a pious life.

Men, driven from the false refuges of presumption, are ready to run into the contrary extreme of despondency; and, when convinced of the necessity of a holy life, to doubt, whether any efforts on their part will succeed for the attainment of eternal happiness.

Here, as before, let us briefly consider the reasonings of flesh and blood.

Many, under a sense of their past transgressions, will say:
that it is too late for them to turn to God;
that they have sinned away their day of grace;
that they have committed the sin against the Holy Spirit;
and that God has already sealed them up to final impenitence, and to everlasting condemnation!

But here, as in the former instance, is nothing but assertion founded on unwarrantable surmises and groundless fears. We know that such people will appeal to Scripture; but by what authority do they apply to themselves passages that have no real reference to their state, and make use of those passages to invalidate the plainest assertions of Holy Writ? If only they desire to come to God, they have an express assurance from God, that “he will never cast them out.”

Let us again, in God’s name, oppose these reasonings by others that are more substantial.

Is not God a God of infinite mercy and compassion? Search the Scriptures; see the representations which he gives of himself; how often is it said, “His mercy endures forever!” If then “he delights in mercy,” then who are we that we should presume to limit him in the exercise of it towards ourselves?

Do not his promises extend to all the sins that you have ever committed? You know that he has said, “All manner of sin and blasphemy shall be forgiven unto men.” Moreover, read the words of our text; and doubt if you can.

But perhaps you will reply, that the sin against the Holy Spirit is excepted; and that that is the sin which you have committed. To that we answer, that if you desire to repent and turn unto God, it is not possible that you should have committed it; because, if you had committed it, you would have arrived at such a degree of obduracy, that you would glory in your shame, and never wish to repent at all.

Have not the vilest of sinners already found acceptance with God? Look at the character given of the Corinthians; and see whether you can be in a worse state than they; yet “they were washed and sanctified and justified in the name of the Lord Jesus, and by the Spirit of our God! 1 Corinthians 6:9-11.” If you are alarmed about backslidings after conversion, see whether you have been worse than David and Peter; yet they were restored to the divine favor as soon as they repented themselves of their iniquities. And myriads of others, once as vile as they, are at this very moment around the throne of God, rejoicing and triumphing in redeeming love. What bar then can there be to your acceptance through “him who loved them, and washed them from their sins in his own blood?”

We forbear to urge other considerations, because if you can withstand these, there is no hope that any others could be urged with effect.

ADDRESS.

1. Those who still hold out against God.

We call Heaven and earth to witness against you, that you are most unreasonable creatures. The ox and the donkey are indeed more rational than you are in relation to your souls. They seek their true interests, and acknowledge their benefactor; would to God that you might be brought to do the same!

2. Those who are convinced by his reasonings.

Beware how you listen to the dictates of flesh and blood. You know how you have been deceived; be on your guard against fresh deceits. Regard not the laughter of a blind infatuated world. They may call you mad; but they, and they only, are “come to themselves,” who have been brought to say, “I will return and go to my Father.”

Charles Simeon

Isaiah 1:10-17

“Hear the Word of the Lord, you rulers of Sodom; give ear unto the law of our God, you people of Gomorrah; To what purpose is the multitude of your sacrifices unto me? says the Lord; I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When you come to appear before me, who has required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hates; they are a trouble unto me; I am weary to bear them. And when you spread forth your hands, I will hide my eyes from you; yes, when you make many prayers, I will not hear; your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before my eyes; cease to do evil; learn to do well; seek judgment; relieve the oppressed; judge the fatherless; plead for the widow.”

Though tenderness and compassion are essential requisites for a Christian minister—yet is fidelity also indispensable for a due discharge of his duties. If even a young minister, like Timothy, was to “reprove and rebuke with all authority”—then it must become every servant of God, especially when dealing with hypocritical professors or hardened sinners, to “use great plainness of speech.”

It is true that a minister in this day has not the same license as was given to the prophets of old; we should not altogether think him justified in calling his audience “Rulers of Sodom, and people of Gomorrah;” but, when speaking in Jehovah’s name, we must expostulate with all, even with the greatest of men, and declare to them as the prophet does, the only way in which they can please and serve God. With this view the prophet used the language in our text; and in prosecution of the same end, we shall now declare,

I. The inadequacy of ritual observances.

The Jews were prone to rest in a compliance with the ceremonial law; and our text is, as it were by anticipation, an answer to their self-justifying remarks. They are supposed to have said, “How can you justly complain of us? We have served God with the most commendable zeal; we have offered him sacrifices. Yes many and of the best kind, and in the appointed manner, and with great reverence, and we have abounded in spiritual services also, no less than in carnal rituals.”

But, in answer to all this, God indignantly replies, that, instead of being pleased with these services, he loathed and abhorred them; since, in the midst of all their boasted regard for him, they held fast their besetting sins verse 10-15. The particular expressions throughout this whole passage are very emphatic, and worthy of attentive observation.

The Jewish rituals now being abolished, it may be thought that this address is inapplicable to any of the present day; but it may justly be applied,

1. To self-righteous formalists.

There is still, as Solomon expresses it, “a generation that is pure in their own eyes, but are not washed from their filthiness!” There are many whose whole religion consists in a performance of outward rituals. Among the Papists this is an acknowledged fact; but it is also true of us Protestants, though to a less extent than it was a century ago. A regular attendance on all the public ordinances; a strict observance of the fasts and feasts of our Church, particularly of the time of Lent; a daily reading of the Psalms and Lessons for the day, and a recital of certain prayers; a rigid adherence to some particular religious forms, with an uncharitable censuring of all who are not equally strict in their attention to them—these, and other similar habits, form the ground of their hopes and of a self-complacent confidence towards God.

But, with all these apparently religious rituals and habits:
their views, desires, and pursuits are altogether earthly;
their friends and associates are men of this world;
and vital godliness, together with all who possess it, is regarded by them with suspicion and dislike.

Now, whatever such people may think of themselves, they are by no means in a state acceptable to God. Instead of looking with humility and contrition to the Lord Jesus Christ for mercy, they are ready to claim Heaven as the reward of their good deeds. And instead of loving, for the Redeemer’s sake, every member of his mystical body, they are among the foremost to despise and persecute his believing people. While therefore they, in effect, say, “Stand off, I am holier than you!” they are, as God declares, “a stench in his nose! Compare Isaiah 65:5 with Luke 18:9; Luke 18:14.”

2. To many who make a profession of vital godliness.

Many there are whose views of the Gospel are correct, but who are far from experiencing all that it is designed to teach them.
Their zeal for the Gospel is great and ardent.
They will go miles to hear it faithfully proclaimed.
They will lose no opportunity of attending their favorite minister.
Their very life seems to be spent as it were in hearing sermons. They will largely subscribe for building places of worship, especially for the use of those who are of their own sect and party.
They are fond of prayer-meetings, and religious societies; and perhaps of displaying their own talents of knowledge or prayer.

But, instead of using these things as means to a farther advancement in holiness, they regard them only as sources of present gratification, and as evidences of a pious mind. While at the same time they are destitute of all those tempers and dispositions, which are the chief ornament of religion, and the surest evidences of its existence in the soul.

We read of Ezekiel’s hearers, that they attended his ministrations with great delight, and listened to him as people fond of music would to a great proficient in that art; and laid claim to superior piety on that account. But, “though they heard Ezekiel’s words, they would not do them; for their heart went after their covetousness! Ezekiel 33:31-32, See also Isaiah 58:2.”

Now this is an exact description of the people we refer to. They are:
conceited of their own knowledge and attainments,
uncharitable towards those who differ from them,
contemptuous towards those who are less instructed than themselves,
regardless of the prejudices of others, and
indifferent about the effect of their conduct upon them.

They often make religion a cloak for idleness in their respective callings;
they are headstrong and intractable, and insolent towards their superiors;
they often cannot be depended on, even for truth in their words, or honesty in their dealings.

What shall we say of such professors as these? Are they in a state pleasing unto God? No! They are an offence both to God and man; and their very best sacrifices are no better than “the cutting off of a dog’s neck, or the offering of swine’s blood! Isaiah 66:2-3.”

While our text thus forcibly declares the insufficiency of outward duties to please God, it sets forth in the strongest terms,

II. The necessity of moral attainments.

In relation to these, two things are required;

1. A renunciation of habitual sins.

Every person has some sins which more easily beset him, and which he is in a more especial manner called to mortify. We will not speak of gross open sins, as swearing and drunkenness, and such like; for no man who reflects at all, can suppose it possible to please God, while he is guilty of such flagrant abominations.
But one man is naturally addicted to anger and passion;
another to discontent and envy;
another to lewdness and impurity;
another to sloth and idleness;
another to covetousness;
one is filled with conceit and vanity;
another with skepticism and infidelity;
another with unbelieving fears.

In a word, however the conduct of men may differ as to the immediate line which they pursue—they all, in their natural state, chiefly desire pleasure, or riches, or honor, and feel abundantly more satisfaction in the things of time and sense, than they do in the service of their God!

Now every man is concerned to find out what his besetting sin is; for if we must all without exception become “new creatures in Christ Jesus,” if “old things must pass away, and all things must become new”—then it is necessary that we all should experience this change, and have an evidence of it in our own souls.

Earnestly would we press this thought upon the minds of those who have been externally blameless in their conduct; for it is common for people of this description to be satisfied with a change in their opinions, though they have never experienced any change in their hearts and lives! We all have, though certainly in different degrees, a need of that exhortation: “Wash, cleanse yourself; put away the evil of your doings from before my eyes.” It is possible that very little change can be needed by us that is visible to man; but there is no natural man under Heaven, who does not need to be greatly changed in the sight of God; and to him it is that we must approve ourselves, if ever we would be accepted in his sight.

2. A performance of neglected duties.

True piety will not consist with any allowed sin, whether of commission or of omission. But if we look back to our unregenerate state, how many duties are there, both to God and man, that we have neglected! By nature we are satisfied with doing acts of kindness when they come in our way; but we do not live for God, and our fellow-creatures; we do not search out occasions for the exercise of our benevolence, nor do we redeem our time in order to effect the greatest good within our reach.

But, if we would please and honor God, we must imitate him who “went about doing good.” Our time, our talents, our influence must all be put forth for:
the relief of the needy,
the comfort of the afflicted,
the supporting of the oppressed,
and especially for the spiritual benefit of all.

We must also cultivate every kind of grace; not only putting off what is evil, but putting on what is good. In particular, “as the elect of God, we should clothe ourselves with mercy, kindness, humbleness of mind, meekness, and patience; forbearing one another and forgiving one another, even as God for Christ’s sake has forgiven us! Colossians 3:8; Colossians 3:12-14.” These are the things which God prefers to all the sacrifices that can be offered! Psalm 50:8-14. Micah 6:7-8. Without these, all that we can possess is in his estimation lighter than vanity itself! 1 Corinthians 13:1-3.”

From hence then we may see,

1. The nature of true religion.

That there are many who greatly mistake its nature, is evident from our text; but, when duly received into the heart, it neither insists on spiritual exercises to the neglect of moral virtues, nor on moral virtues to the neglect of communion with God; it has equal respect to both the tablets of the Law.

Do not let any then attempt to put asunder what God has so inseparably joined.

Do not let any trust to their moral virtues on the one hand, nor to their spiritual exercises on the other; but let it be the endeavor of all to “have respect unto all the commandments,” and to stand perfect and complete in all the will of God.”

2. The danger of self-deceit.

We think it evident, that the people here addressed as “Rulers of Sodom and people of Gomorrah,” had by no means formed a just estimate of their own character. And we all see among those around us many who lie under a similar delusion: the conceited professor sees the blindness of the Pharisee, while the Pharisee notices with equal clearness his vain conceit. Professors too notice each other’s failings, and often, with too much reason, stand in doubt of each other. But all are blind to their own failings; they make far too much allowance for their own evils; and sometimes glory in them as virtues. So confident are many, of their own acceptance before God, that they will almost at the bar of judgment challenge God that they deserve Heaven! Matthew 25:44. But, while they remain under the power of any allowed sin, “their religion is vain! James 1:26,” and their Judge will disclaim all knowledge of them! Matthew 7:22-23. Yes, their unmortified lust, whatever it is, will plunge their souls into everlasting perdition! Matthew 5:29-30.

We do not say this to discourage the sincere Christian, but to put all upon their guard, and especially to bring to self-examination those who are most confident that all is well with them. For it is certain that “the hypocrites in heart heap up wrath,” and “tearfulness will surprise them” in the day of judgment! Isaiah 33:14. .

3. The excellency of the Gospel.

The Gospel not only teaches us these things, Titus 2:11-12, but shows us where pardon for all our transgressions may be obtained, and how strength may be acquired for the discharge of all our duties. Even under the law, these views were revealed; for, in the words following our text, God told his people, that their scarlet sins would, if mourned over and forsaken, “become white as snow!” And in other places he promised his Spirit to “write his laws upon their hearts,” and to “cause them to keep his statutes! Ezekiel 36:27.”

But under the Gospel dispensation, the efficacy of the Redeemer’s blood to “cleanse from sin,” and of his grace to renew the heart, is declared in the strongest terms, 1 John 1:7; 1 John 1:9. Hence then, when it is said, “Wash, cleanse yourselves,” there is no room to say, “I cannot!” For “the grace of Christ is sufficient” for all, and “we can do all things through Christ who strengthens us Philippians 4:13.” Seek then to be washed in his blood, and to be sanctified by his Spirit—and then the smallest of your offerings, even a cup of cold water, shall be an acceptable sacrifice in the sight of God! 1 Peter 2:5.

Charles Simeon