Psalm 111:2

“Great are the works of the LORD; they are pondered by all who delight in them!”

This Psalm is one of those appointed by our Church for Easter Day; for which it is sufficiently appropriate, in that it celebrates that redemption of God’s people from Egypt, which was typical of the redemption wrought out for us by Christ upon the cross, and perfected by his resurrection from the dead.

The structure of it is very peculiar. Every sentence begins with the different letters of the Hebrew alphabet in their order; the eight first verses consisting each of two sentences, and the two last of three sentences. This artificial mode of writing it seems to have been with a view to its being more easily remembered.

The first word of it, “Hallelujah,” was, in fact, no part of the Psalm itself, but only the title of it; and it shows us with what disposition of mind the subject should be contemplated, and with what feelings it was recorded. O that our souls might rise to the occasion, while we consider,

I. The greatness of God’s works!

Great indeed they were—even the deliverances accomplished for Israel in Egypt. Who can read:
of all the plagues with which that land was visited;
or of the destruction of Pharaoh and all his host in the Red Sea;
or of the wonders wrought for Israel in the wilderness;
or of their final establishment in the land of Canaan
—and not exclaim, “Great and marvelous are your works, Lord God Almighty!”

But, however much we may be disposed, in imitation of David in this Psalm, to admire the attributes of God as illustrated in that stupendous work—we are called to the consideration of infinitely greater works, of which the deliverance from Egypt was but a type and shadow. Yes, in the redemption of sinners, we behold the perfections of our God shining forth, as it were, in meridian splendor.

1. Christ’s work of redeeming sinners, is beyond all conception great in wisdom and power.

When Moses saw what God had wrought for the people of Israel at the Red Sea, he sang, “Who is like unto you, O Lord, among the gods? Who is like unto you, glorious in holiness, fearful in praises, doing wonders! Exodus 15:11.”

But Paul speaks of our blessed Lord as concentrating in himself all that is great and glorious, and as being, as it were in the abstract, “The wisdom of God, and the power of God! 1 Corinthians 1:24.” O what unsearchable depths of wisdom were contained in that mystery of the substitution of God’s only dear Son in the place of sinners; whereby the sins of men are expiated, and the kingdom of Heaven opened to millions, who, without such a Savior, must have inherited the blackness of darkness forever!

Nor was the power that effected our redemption less manifest, in forming the human nature of our Lord in the womb of a pure Virgin, free from all the taint of our original corruption; and enabling that body, so wonderfully formed, to bear the curse due to our iniquities, and to work out a righteousness adequate to the needs, and sufficient for the necessities, of a ruined world.

View the triumphs of Jesus in the wilderness, and in the garden, and on the cross; in all of which “he spoiled the principalities and powers of Hell.” View them also in his resurrection, and ascension, and in the operations of the Holy Spirit, whom he sent from Heaven to complete the wonders of his grace; view these things, and say, whether “his work is not indeed honorable and glorious verse 3,” the very summit of wisdom, and the perfection of power.

2. Christ’s work of redeeming sinners, is beyond all conception great in goodness and mercy.

So conspicuous were these perfections in the deliverance of Israel from Egypt, that David could behold, as it were, nothing else. In a Psalm where he specifies a great variety of particulars relating to it, he repeats no less than twenty-six times in as many verses, “His mercy endures forever! Psalm 136.”

But what shall we say of his goodness and mercy to us in Christ Jesus? Eternity will be too short to enumerate the instances wherein these perfections are displayed, and to make such acknowledgments as this exhibition of them calls for at our hands.

The manna from Heaven, and the water from the rock—were but faint images of what we receive in and from the Lord Jesus Christ. O what supplies of grace, what rich communications of his blessed Spirit, does he impart to us from day to day! And what forbearance does he exercise towards us! Well indeed may we say with David, that “goodness and mercy have followed us all our days.”

3. Christ’s work of redeeming sinners, is beyond all conception great in righteousness and truth.

In the whole work of redemption, whether towards the Lord Jesus Christ himself, as our representative, or towards us whom he has redeemed, there has not been one single act which was not an act of justice, and an accomplishment of some preexisting declaration. Were our iniquities laid on the Lord Jesus, and punished in him? Was he, after having expiated those sins, exalted to glory, and seated on the right hand of the Majesty on high? All, as David speaks, “was truth and judgment, verse 7.” In like manner, if we are pardoned, and raised to a participation of his glory, “mercy and truth meet together, and righteousness and peace kiss each other, Psalm 85:10.” Every threatening denounced against sin has been executed in the person of Christ; and everything promised to Christ, or to us, is fulfilled, when for Christ’s sake we are restored to God’s favor, and made heirs of his inheritance.

Agreeable to this character of God’s works is,

II. The respect paid to God’s works by every true Christian.

The Christian is fitly represented as one “who has pleasure in the wonders of redeeming love.”

Alas! The generality of mankind have no pleasure in God’s works, but rather put away the remembrance of them with abhorrence!

But not so the Christian; he regards them with far different sensations. He indeed is not insensible to pleasures of other kinds, provided they be such as may be enjoyed with a good conscience towards God. He may, as a scholar and philosopher, feel delight in intellectual pursuits; and he may, as a member of society, find pleasure in the fellowship of friendship, or the enjoyment of domestic comforts. But, though he never loses his taste for such pleasures, his delight in them is altogether subordinated to higher and more spiritual enjoyments. Whatever he once accounted gain, is now esteemed by him comparatively as dross and dung! Philippians 3:7-8; The wonders of redeeming love are on earth, as they will be in Heaven—his constant solace, and his song.

By him the wonders of redeeming love “are sought out” with care and diligence.

With a view to a more enlarged knowledge of redeeming love, the Christian reads the Holy Scriptures, searching into them as for hidden treasures. He attends carefully on the ministry of the Word, that he may both obtain a further insight into the Gospel, and have a richer experience of it in his soul. By constant meditation also, and by fervent prayer, he dives deeper and deeper into the great mysteries of redeeming love; musing, as it were, day and night, and crying mightily to God, “Open my eyes, that I may behold wondrous things out of your law!”

Never does he imagine that he has attained. The more enlarged his views become, the more he sees that he knows nothing yet as he ought to know; and he looks forward with proportionable earnestness to the eternal world, where the veil shall be taken from before his eyes, and he “will see as he is seen,” and “know even as he is known.”

ADDRESS.

1. Seek yet more and more this most desirable of all knowledge.

See with what persevering diligence the scientist prosecutes the attainment of science. And will not you, for the acquiring of knowledge wherein eternal life consists, and “which the angels themselves desire to look into?”

2. Endeavor more and more to make a suitable improvement of your knowledge.

“Hallelujah” stands as the introduction to the contemplations of David. Let all your contemplations lead to, and terminate in, a similar acclamation. Such will be the result of all the knowledge which we shall possess in Heaven; and such should be our improvement of all that we attain on earth!

Charles Simeon

Psalm 110:1-7

“The LORD says to my Lord: “Sit at my right hand until I make your enemies a footstool for your feet.” The LORD will extend your mighty scepter from Zion; you will rule in the midst of your enemies. Your troops will be willing on your day of battle. Arrayed in holy majesty, from the womb of the dawn you will receive the dew of your youth. The LORD has sworn and will not change his mind: “You are a priest forever, in the order of Melchizedek.” The Lord is at your right hand; he will crush kings on the day of his wrath. He will judge the nations, heaping up the dead and crushing the rulers of the whole earth. He will drink from a brook beside the way; therefore he will lift up his head!”

In some of the Psalms, David speaks of himself only; in others, of himself and of the Messiah too; but in this Psalm of the Messiah exclusively; not a word is applicable to anyone else. The Jews have taken great pains to explain it away; but their attempts are, and ever must be, in vain.

In the first verse, David relates the Father’s address to his Son, when “the council of peace was held between them;” and the whole of the remainder is addressed by the Psalmist to the Messiah himself. It altogether elucidates in a very striking manner the character of Christ. In it are set forth,

I. The person of Christ.

It is of great importance that we have just views of the DIVINITY of Christ.

On that depends the sufficiency of the atonement which he has offered for the sins of men. If he is only a creature, how can we be assured that the shedding of his blood has any more virtue and efficacy than the blood of bulls and goats? What proportion is there between the transitory sufferings of one creature, and the accumulated sins of all believers? How can we conceive that there should be such a value in the blood of any created being, as to purchase for a ruined world a deliverance from everlasting misery, and a possession of everlasting happiness and glory?

But if our Redeemer is God as well as man, then we see at once, that, inasmuch as he is an infinitely glorious Being, there is an infinite merit in his obedience unto death, sufficient to justify the demands of law and justice for the sins of his people.

On any other supposition than that Christ is God, there would be no force at all in that question of the Apostle, “He who spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things! Romans 8:32.” What argument would it be to say, “He who gave us a creature, how shall he not also give us himself, and all the glory of Heaven?” But if Christ is God, equal with the Father, then the argument is clear, obvious, and unanswerable.

In the Psalm before us the divinity of Christ is plainly asserted.

Our blessed Lord himself appeals to it, in order to confound and silence his malignant adversaries. Both Pharisees and Sadducees had endeavored to ensnare him by difficult and perplexing questions; and, when he had answered, he put this question to them, “What do you think of Christ? Whose son is he?” And when they said, “The Son of David,” he asked them, “How then does David in Spirit call him Lord, saying: The Lord said unto my Lord, etc. If David then calls him Lord, how is he his son?” And then we are told, “No man was able to answer him a word! Matthew 22:41-46.”

Had they been willing to acknowledge Christ as their Messiah, they needed not to have been at any loss for an answer; for they knew him to be a son of David; and he had repeatedly declared himself to be God, insomuch that they had again and again taken up stones to stone him for blasphemy. But this passage proved beyond all doubt that the Messiah was to be “the root, as well as the offspring of David;” the Lord of David, as well as David’s son.

And here it is worthy of notice, that we see in this appeal what the interpretation was which the Jews of that day put upon the Psalm before us. They all understood it as relating to the Messiah; and all the attempts of modern Jews to put any other construction upon it are futile in the extreme.

But by comparing the parallel passage in Mark, we see what the Jews of that day thought of the doctrine of the Trinity, Mark 12:35-37. Our Lord speaks of the Holy Spirit as inspiring David, (which none but Jehovah could do,) to declare what Jehovah the Father had said to Jehovah the Son. If the doctrine of the Trinity had not been received among them, would they have been silent, and not known what to answer him? And would they from this time have been deterred by it from asking him any more questions?

Be it known then, that Christ is very God, and very man; he is that “Word, who was in the beginning with God, and was God, John 1:1; John 1:14;” “God manifest in the flesh, 1 Timothy 3:16.” He is, as the prophet calls him, “the Mighty God, Isaiah 9:6,” or, as Paul calls him, “the Great God and our Savior Jesus Christ, Titus 2:13,” “God over all blessed forever Romans 9:5.”

The Psalmist now addressing himself to the Messiah, proclaims to him the success that would attend him in the execution of,

II. The offices of Christ.

The second and third verses may undoubtedly be applied to his regal office, because they speak of his “ruling in the midst of his enemies;” but, if we consider how his victories are gained, namely, by his Word and Spirit, and that it is by the illumination of men’s minds that he subdues their hearts, we shall see that this part of the Psalm may properly be understood as relating to his prophetic character. Accordingly we behold him here represented as,

1. A Prophet.

The word is “the rod of his strength,” by which he works all the wonders of his grace. In itself it is as weak and inefficient as the rod of Moses, whereby he wrought all his miracles in Egypt; but, as applied by the Spirit of God to the souls of men, it is “living and powerful, and sharper than any two-edged sword,” and “is mighty to the pulling down of all the strongholds” of sin and Satan, “it is the power of God unto salvation to all those who believe, Romans 1:16.” It “came forth from Zion, even the word of the Lord from Jerusalem, Isaiah 2:3,” when it was published by the holy Apostles; who delivered it, as they were commanded, to Jerusalem first, and then to other parts of the world. And there is this remarkable difference between the victories gained by it, and those gained by any carnal weapon; by the latter, men are brought to a reluctant submission; by the former, they are “made willing,” truly and cordially willing, to take Christ’s yoke upon them!

Whenever the Lord’s time, the “day of his power,” is come, they, like the rams of Nebaioth, present themselves as voluntary sacrifices at God’s altar, and give up themselves unreservedly to the Lord! Compare that beautiful passage, Isaiah 60:4-8 with Romans 12:1 and 2 Corinthians 8:5.

Nor is deliverance from death and Hell the only object of their pursuit. They feel that they can be happy only in the way of holiness; and therefore “in the beauties of holiness” they come unto him.

Their dispositions and habits are all changed.

They abstain from sin, because they hate it.

They obey the God’s commands, because they love them.

And, could they obtain the desire of their hearts, they would be as “holy as God is holy,” and “perfect, even as their Father in Heaven is perfect!”

The numbers that shall thus be converted to the Lord exceed all calculation or conception. As the drops of “dew” issuing from “the womb of the morning,” so will be the progeny that shall be born to him, innumerable. There may be but “an handful of corn cast on the top of the mountains; but yet shall the fruit be as the woods of Lebanon, and as the piles of grass upon the earth, Psalm 72:16.”

Thus powerfully did his Word and Spirit operate in the early age of the Church; and thus shall they operate to the very end of time; and it is worthy of particular observation, that the very first verse of this Psalm, with the explanation given of it by the Apostle, was that which pierced the hearts of our Lord’s murderers, and subdued three thousand of them at once to the obedience of faith! Acts 2:34-37.

David now proceeds to speak of Christ as,

2. A Priest.

As Christ was to offer a sacrifice for the sins of his people, he must of necessity be a priest. But from the Levitical priesthood, which was confined to the tribe of Levi, he was of necessity excluded, because he was of the tribe of Judah. There was however a priesthood of another order, the order of Melchizedek; and to that he was solemnly consecrated with an oath. What that priesthood was, we would never have known, if it had not been explained to us in the Epistle to the Hebrews. In the Mosaic history, Melchizedek is briefly mentioned, without any account of his predecessors or successors in his office, Genesis 14:18-20; and this was particularly overruled by God, in order that he might be a type of Christ, whose priesthood was from everlasting (in the divine counsels,) and everlastingly to continue in himself alone.

Now at the time that the Levitical priesthood was in all its glory, David foretold that it would be superseded, (and the whole Mosaic economy with it,) by a priesthood of a higher order; a priesthood, which Abraham himself, and all his posterity in him, acknowledged, and which, on account of the solemnity of its appointment, and the perpetuity of its duration, was of a far higher order, Hebrews 7:1-28.

Is it inquired, What sacrifice he had to offer? We answer, His own body, which “through the eternal Spirit he offered without spot to God.” And, having offered that sacrifice once for all, he now intercedes for us within the veil; and will come again at the end of the world to bless his redeemed people, and to make them partakers of everlasting blessedness.

But it is foretold yet further, that he was also to be,

3. A King.

Some, to reconcile verse 5 with verse 1, suppose that in verse 5, David ceases to address the Messiah, and directs his speech to the Father. But this introduces needless perplexity into the subject. If we understand “The Lord at your right hand,” as meaning, The Lord who is your strength and your support, (which is certainly its most obvious meaning,) the whole speech is uninterrupted and clear.

Melchizedek, though a priest, was a king also, and one that was most eminently fitted to typify the Savior, being “king of righteousness and peace, Hebrews 7:2.” Thus was Christ not a priest only, but “a priest upon his throne, Zechariah 6:13.” Being now exalted to the right hand of God, he “sits there, until all his enemies become his footstool.” “To him every knee shall bow, and every tongue shall swear” allegiance. Or, if any continue to withstand his overtures of mercy, he will smite them to the ground; yes, though they be the greatest monarchs upon earth, “He will strike through kings in the day of his wrath.”

There is “a day of wrath,” as well as a day of mercy; and terrible indeed will be “the wrath of the Lamb!” As a mighty conqueror desolates the countries which he overruns, and fills them with the bodies of the slain—so will Jesus do in that solemn day. If he does not rule men by their free consent, as their Lord, he will judge them as rebels, and “wound the heads of all” to the remotest corners of the earth; he will say, “Bring here those that were my enemies, who would not have me reign over them, and slay them before me.”

Previous to his own victories, he was himself, according to human estimate, to be overcome. But his humiliation was to pave the way for his exaltation, “by death he was to overcome him who had the power of death, and to deliver from death” his ransomed people!

This was the way pointed out in the very first proclamation of mercy to fallen man, “The Seed of the woman was to bruise the serpent’s head; but the serpent was first to bruise his heel, Genesis 3:15.” Accordingly he did “drink of the brook along the way;” he suffered infinitely more than words can express, or the mind of man can conceive; and then “he lifted up his head,” and was “exalted far above all principalities and powers,” whether of Heaven or Hell; and he “shall surely reign until all his enemies be put under his feet!”

We cannot improve this subject better than by asking,

1. What do you think of Christ?

This is the very question which our Lord himself asked in reference to this Psalm. Yet it is not a mere theoretical opinion that we ask for, but the practical persuasion of your hearts.

Do you view him with reverence and love as your incarnate God?

Do you look to him as your Prophet, to teach and guide you into all truth?

Do you look to him as your great High Priest, trusting in his sin-atoning sacrifice, and imploring a saving interest in his prevailing intercession?

Do you farther look to him as your King, desiring him to bring, not your actions only, but “your every thought, into captivity” to his sacred will?

This is the test whereby you are to try the state of your souls before God; for according to your experience of these things, will be your sentence in the day of judgment!

2. What measure have you of resemblance to him?

God has ordained that all his people should “be conformed to the image of his Son, Romans 8:29,” in sufferings, in holiness, and in glory. “The Captain of our Salvation was made perfect through sufferings;” and “all the sons who shall be brought to glory” must be made perfect in the same way, Hebrews 2:10. “Through much tribulation they must enter into the kingdom of Heaven.” The “mortifying of our members upon earth,” with “the cutting off a right hand, and plucking out a right eye,” are strong and significant expressions, showing clearly, that a life of godliness requires much painful labor and self-denial.

Besides, there is much persecution also to be endured from an ungodly world; for “all that will live godly in Christ Jesus shall suffer persecution!”

Nor are the conflicts that are to be sustained with all the powers of darkness of small consideration in the Christian’s warfare. Let me ask then:

Are you following Christ in this way?

Are you “crucifying the flesh with the affections and lusts?”

Are you “following him boldly outside the camp, bearing his reproach?”

Are you “fighting manfully the good fight of faith,” and “wrestling, not only with flesh and blood, but with all the principalities and powers of Hell?”

Be assured that “the kingdom of Heaven cannot be taken without violence; the violent must take it by force.” The work and offices of Christ will be of no avail in our behalf, if we do not “take up our cross daily and follow him.”

Awake then, all of you, to the duties that are assigned you; and be content to suffer with him, that you may be also glorified together with him.

Charles Simeon

Psalm 107:43

“Whoever is wise, let him give attention to these things and consider the great love of the LORD!”

To know God, and Jesus Christ whom he has sent, is the highest privilege and perfection of man! This attainment, infinitely beyond all others, constitutes true wisdom. But to acquire this knowledge, it is necessary that we study well, not only Scripture, but also the records of God’s providential dealings with mankind. The Word and works of God mutually reflect light on each other; and the more extensive and accurate our observation is of those things which occur from day to day, the more just will be our apprehension of God’s nature and perfections.

True indeed it is, that as far as theory is concerned, we may learn everything from the Scripture alone; for in the world and in the Church we can find only a repetition of those things which are recorded in the Sacred Volume; but a practical sense of God’s love is greatly furthered by the constant exhibition of it which may be seen in his dealings with us; so that we may well say with the Psalmist, “Whoever is wise and will observe these things, even they shall understand the loving-kindness of the Lord.”

We propose to show,

I. What those things are which are here presented to our notice.

To enter fully into them, we should distinctly consider the different representations which are here given of God’s merciful interposition in behalf of:
bewildered travelers, verse 4
incarcerated prisoners, verse 10
dying invalids, verse 17 and
mariners reduced to the lowest ebb of despondency, verse 23.

But instead of minutely prosecuting those different inquiries, we will draw your attention to the two principal points which pervade the whole; namely,

1. The timely support which God affords to his distressed people.

The instances mentioned in the Psalm are only a few out of the numberless interpositions which God grants to men in distress; but whatever is the trouble from which we are delivered, it is of infinite importance that we see the hand of God both in the trouble itself and in the deliverance from it. There is neither good nor evil in a city, but it must be traced to God as its author. Whether men or devils are the agents, it matters not; they can do nothing without a special licence from God himself; and hence, when men had plundered Job of all his possessions, and Satan had destroyed all his children, he equally ascribed the different events to God, “The Lord gave, and the Lord has taken away.” Thus must we do; we must ascribe nothing to chance, and nothing to the creature, except as an instrument in the hands of God. If the folly or malignity of man injures us, or the wisdom or benevolence of man repairs the injury, we must look through the second causes, and fix our eyes on God, as the first great Cause of all! If we do not see God in the dispensations, of course we shall learn nothing of God from them; but if we behold his agency in them, then will our eyes be opened to see his wisdom and goodness also.

2. His condescending attention to their prayers.

In all the instances specified in this Psalm, God’s interpositions are mentioned as answers to prayer, “They cried unto the Lord in their trouble, and he delivered them out of their distresses.” Many, alas! of the prayers which are offered in seasons of difficulty and distress have respect to nothing more than the particular occasion, and are accompanied with no real desire after God; yet even these prayers God often condescends to hear, just as he did the prayers in which Ahab deprecated the judgments denounced against him.

But when the prayers proceed from a penitent and contrite heart, and are offered up in the prevailing name of Jesus Christ, God will hear them at all times and under all circumstances. We do not say that the precise thing which may be asked shall certainly be granted; because God may see that, on the whole, that would not prove a blessing to the person who asks it; but no prayer that is offered up in faith shall go forth in vain; it shall surely be answered, if not in the way expected or desired, at least in a way that shall ultimately prove most conducive to the good of him who offers it.

These things being matters of daily occurrence, we shall proceed to mark,

II. The benefit arising from an attentive consideration of God’s providential dealings.

From these we shall be led to notice, not merely the agency of God in all the concerns of man, but especially, and above all, his “loving-kindness” also. This will be seen,

1. In the darkest dispensations of his providence.

God’s dearest children are not more exempt from trials than others; on the contrary, they are often most subjected to them. But in this, the loving-kindness of God is especially manifest; for by their trials he leads them to more fervent prayer; that prayer brings to them more signal interpositions; and those interpositions fill them with joy, far outweighing all the troubles they have endured.

Let any child of God look back to his former life, and say whether the events which once he regarded as the heaviest calamities, have not been overruled for his greatest good? Yes! It is not David only, but every child of God, that must say, “It is good for me that I have been afflicted.” We may indeed, like Jacob, say for a time, “All these things are against me;” but when we have seen “the end” and outcome of the dispensation, we shall confess that “the Lord has been pitiful to us, and of tender mercy, James 5:11.”

If we view an insulated and individual occurrence, we may be perplexed respecting it; but if we view it in connection with all that has preceded and followed it, we shall be able to set our seal to the truth of that promise, “We know that God causes all things to work together for good to those who love God, to those who are called according to His purpose! Romans 8:28.”

Whatever then the affliction may be under which we are suffering, let us never for a moment lose sight of that truth, “Whom the Lord loves, he chastens; and scourges every son whom he receives.”

2. In the most painful operations of his grace.

The different circumstances adduced for the illustration of God’s providence, may fitly be regarded as images to shadow forth also the operations of his grace. Truly in them we may see the needs and miseries, the helplessness and terrors, of an awakened soul.

Who that knows anything of his own state has not seen himself a wanderer from the ways of God, and perishing for lack of knowledge?

Who has not groaned, and bitterly too, under the chains of sin by which he has been tied and bound?

Who has not felt his inability to help himself, as much as if he had been dying of an incurable disorder?

And who has not seen himself sinking, as it were, into the bottomless abyss, and been almost “at his wit’s end,” because he saw not how his soul could be saved?

We do not mean to intimate that all converted people have felt these things in an equal degree; but all have felt them sufficiently to see the suitableness of these images to their own experience. What then shall we say? Does God, in allowing them to be so exercised, mark his displeasure against them? No! It is love, and love alone, that he manifests.

Multitudes of others he leaves to follow their own evil ways without fear, and without remorse; but those whom he loves he awakens from their security; he sends his Holy Spirit to convince them of sin; he stirs them up to fervent prayer; and then, in answer to their prayers, he speaks peace to their souls. “God disciplines us for our good, so that we may share His holiness. All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness! Hebrews 12:10-11 .”

Advice.

1. View the hand of God in everything.

Things may be called great or small by comparison; but, in fact, there is nothing small, when considered in relation to the possible events which may spring from it.

The opening of the book precisely in the place where the services of Mordecai to Ahasuerus were recorded, was as much a work of God as any other that is contained in the Sacred Volume! Esther 6:1-3. And the circumstances connected with it were of incalculable importance to the whole Jewish nation.

Let nothing then be accounted small; but receive everything as from God, and endeavor to improve everything for him; and then shall everything enrich you with wisdom, and inflame your souls with gratitude and love.

2. Take occasion from everything to spread your needs before him in prayer.

The great, the universal remedy, to which we should have recourse, is Prayer. Prayer will turn everything to gold. Whether our trials be of a temporal or spiritual nature, they cannot fail of proving blessings if only they drive us to the throne of grace. The direction of God himself is, that “in everything we should make our requests known to him;” and, on our doing so, we are assured that “the peace of God which passes all understanding shall keep our hearts and minds through Christ Jesus! Philippians 4:6-7.” “If we call upon him in the time of trouble, he will hear us,” and turn all our complaints into praise and thanksgiving!

3. Give him the glory for all the deliverances you receive.

On all the different occasions mentioned in the Psalm, it is said, “O that men would therefore praise the Lord for his goodness!” This is the tribute which all of us are called to pay; and the very end which God proposes to himself, both in our trials and deliverances, is to make us sensible of his goodness, and to draw forth from us the tribute of a grateful heart. “Whoever offers him praise, glorifies him.”

See to it then that your daily mercies call forth suitable returns of love and gratitude; and thus will you be preparing gradually for that blessed day, when all the mysterious designs of God, which now you could not penetrate, shall be unraveled, and all your sorrows terminate in endless joy!

Charles Simeon

Psalm 107:8-9

“Let them give thanks to the LORD for his unfailing love and his wonderful deeds for men, for he satisfies the thirsty and fills the hungry with good things!”

Among the various graces which characterize the true Christian, that of gratitude to God is very conspicuous. Others indeed will confess their obligations to the Supreme Being; but none are duly sensible of them, until they have been renewed by the Holy Spirit. When once we have “tasted that the Lord is gracious,” and been impressed with a sense of redeeming love, we shall view the goodness of God in all his dispensations; and not only glorify him ourselves, but earnestly desire that all should render him the honor due unto his name.

This disposition was eminently displayed in David, when he penned the Psalm before us. No less than four times does he repeat the fervent wish, that men would praise the Lord; and at each time does he suggest the most ample grounds for the performance of that duty.

From David’s words we shall take occasion to consider,

I. The duty here recommended.

Wherever a superior being is acknowledged, there a tribute of prayer and praise is considered as due to him. The light of scripture revelation confirms this general sentiment; and expressly inculcates thanksgiving to God as a universal duty. The manner in which the Psalmist urges us to praise our heavenly Benefactor, deserves peculiar attention; it speaks more forcibly than the strongest injunction could have done; and intimates that:

1. Praise is an indispensable duty.

Praise is the external expression, whereby a soul, filled with admiration and gratitude, gives vent to its feelings towards its heavenly Benefactor. It is an exercise of which the glorified saints and angels are never weary! Revelation 4:8-9; and in which we enjoy a foretaste of Heaven itself, 1 Peter 1:8. Words can scarcely convey a more sublime idea of this employment, than those by which David describes its effects upon the soul, Psalm 63:5. In this view he strongly recommends praise to us, and we may also recommend praise to each other, as “good, pleasant, and lovely Psalm 147:1.”

Praise is a duty which we owe to God. There is not any precept in the Bible more plain than those which relate to praising God, 1 Thessalonians 5:18. Ephesians 5:20; There is not any Christian duty, the neglect of which is represented in a more heinous light. Lack of praise is the strongest mark of an ungodly state, Romans 1:21; and a certain ground of eternal condemnation! Deuteronomy 28:45; Deuteronomy 28:47.

On the other hand, there is not any religious act of which more honorable mention is made than this! Praise glorifies God, Psalm 50:23. There is not any religious act to which, if accompanied by a suitable deportment, more exalted privileges are annexed. Psalm 50:23.

Hence it is, that thirteen times in the space of six short verses, David renews his exhortations to every living creature to praise the Lord! Psalm 150.

2. Praise is a much neglected duty.

Whatever blessings men enjoy, they rest in the gift, and forget the Giver. In fact, we scarcely know the value of our blessings until we are bereaved of them. The generality of men, instead of acknowledging with gratitude God’s kindness towards them, and requiting him according to the benefits he has given to them, take occasion from his mercies to sin the more against him! Not even the godly themselves abound in this holy employment as we might expect. Many, alas! live at so great a distance from God, that they can scarcely ever rise above a petition for mercy, or, at most, a sense of thankfulness that he has not utterly cast them off. They cannot soar to a contemplation of the divine perfections, or of the excellency of Christ, or of the blessedness of those mansions that are prepared for them.

They have so much of the world in their hearts, and so little faith, that they cannot realize their principles, or glorify God in any measure as they ought.

Instead of cultivating the devout spirit of David, Psalm 63:3-4; Psalm 119:164, they rest satisfied in a lukewarm state, saying, “It is too high; I cannot attain unto it, Psalm 139:6.”

Yes, though there are some who delight themselves in God; yet, in reference to the greater part even of real Christians we must say with sorrow and regret, “O that men would praise the Lord for his goodness, and according to his excellent greatness! Psalm 150:2.”

To stir up ourselves to a due performance of this duty, let us consider,

II. The grounds proposed for the performance of praise.

There is nothing that may not in some view or other be made a ground of praise and thanksgiving. In the text we are led to notice,

1. Those things which are general.

The goodness of God, as manifested in the wonderful dispensations of his providence, is that which first offers itself to our consideration. How bountifully does God supply the returning needs of his creatures, even while they are continuing in rebellion against him! How marvelously has he preserved us in life from our earliest infancy to this day; and kept in tune, as it were, in the midst of continual shocks and dangers—an instrument of ten thousand strings!

With what kindness has he restrained the evil dispositions of men, which, if allowed to rage without control, would produce a very Hell upon earth In proof of this we need only look back to the slaughters and massacres, the rapes and ravages, and all the other horrors of the French Revolution.

As for the godly, they would soon be extirpated from the face of the earth, if the sons of Belial were permitted to execute all that is in their hearts! And who among us would not have perpetrated many more evils than he has, if God had not imposed an invisible restraint upon him, and diverted him from his purpose! See the instances of Abimelech, Genesis 20:6; of Laban, Genesis 31:24; of David, 1 Samuel 25:32-34.

We must particularly call to mind the wonders God has wrought for us, in preserving us from domestic tumults and foreign invasions; and in making us victorious, when our allies have been all subdued, or have even combined against us with the common enemy for our destruction. In a more especial manner should we admire the goodness of God in so suddenly disposing the hearts of our enemies to peace, and in bringing the calamities both of war and scarcity to a happy termination.

The riches of God’s grace are also deserving of the deepest attention. Surely it is not possible to overlook the wonderful work of redemption which God has wrought for sinful man.

What shall I say of the gift of his only-begotten Son to die for sinners?

What of the gift of his Holy Spirit to instruct and sanctify us?

What of all the promises of grace and mercy and peace to the believing soul?

And what of that eternal inheritance he has prepared for us in Heaven?

Truly he dealt not so with the fallen angels; but to “the children of men” he has communicated richer blessings than words can declare, or that any finite imagination can conceive. And should we not praise him for these? If we are silent on subjects like these, truly our mouths will be shut in the day that our ingratitude shall be punished by our indignant God.

2. Those things which are more particularly specified as given to “the longing and hungry soul”.

Under the image of a weary traveler rescued from the deepest distress, and brought beyond all expectation to the rest he had desired, the Psalmist represents a soul hungering and thirsting after righteousness, and raised from a state of despondency to the full enjoyment of its God.

There are thousands who are reduced to great perplexity in the pursuit of Heaven. They feel their guilty and perishing condition; but how to extricate themselves from the wilderness of this world, and to find their way to the city of habitation, they know not. Having tried in vain those self-righteous methods of escape which their own reason has suggested—they cry at last to God, and implore his guidance. He, ever ready to hear the prayer of the poor destitute sinner, “reveals his dear Son in their hearts;” he shows them that in Christ is their hope, in Christ is their refuge, in Christ is their security.

Being thus led to Christ, their “longing souls are satisfied, their hungry souls are filled with goodness!” Who can conceive what satisfaction a soul feels, when Christ is thus revealed to it as “the way, the truth, and the life!”

I wish you particularly to notice how God marks with approbation not our attainments only, but our very desires. Longing and hungering after God are the very lowest operations and effects of grace in the soul; yet does God delight in them, and magnify his mercy towards those in whom even these slight beginnings of what is good are seen.

And is not this a ground of praise? If any who have experienced such mercies “should hold their peace,” methinks Sodom and Gomorrah will rise up in judgment against them. The more we contemplate redeeming love, the more will a sacred ardor glow within our bosoms to bless and praise the Lord for his wondrous salvation! verse 43.

ADDRESS.

1. Those who never praise God at all.

What enemies are such people both to their present and future happiness! How much richer enjoyment would they now have of all God’s mercies, if they could discern his hand in them, and taste his love! And how much happier would they be in the eternal world! for, can it be supposed that God will bestow Heaven indiscriminately on the evil and unthankful, together with the good and thankful? Can it be thought that a man who was more insensible of favors than an ox or a donkey, Isaiah 1:3, shall instantly on his dismissal from the body begin to adore his God, and to join in those celestial anthems for which he had not the smallest taste?

No! We must begin on earth the work we are to carry on in Heaven; nor can we hope to participate in the felicity of the saints, if we have not first cultivated their disposition, and found delight in their employment.

2. Those who desire and endeavor to praise him.

While some find their hearts enlarged in praising God, we trust there are many who say, O that I could praise the Lord for his goodness! But whence is it that, with a desire to enjoy God, so many spend their days in sighing and mourning instead of in joy and rejoicing?

Perhaps they pore over their own corruptions without contemplating the divine attributes.

They look at themselves, more than at Christ.

They consider their own needs; but overlook the Lord’s promises.

They anticipate future difficulties, without adverting to past deliverances.

In short, they cannot praise God as they would wish, because they are forgetful of those benefits which are the occasions and grounds of praise. Let all such people then be aware of their error. Let them begin this day the important, the delightful, the long-neglected work. Let them unite in praising God for his mercies, whether public or personal, whether temporal or eternal.

To all would we say, in the energetic language of the Psalmist, “O sing praises unto the Lord, sing praises; sing praises unto the Lord, sing praises; sing praises with understanding! Psalm 47:6-7.” “Let young men and maidens, old men and children, praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heavens! Psalm 148:12-13.”

Charles Simeon

Psalm 107:1-3

“Give thanks to the LORD, for he is good; his love endures forever. Let the redeemed of the LORD say this—those he redeemed from the hand of the foe, those he gathered from the lands, from east and west, from north and south.”

The intent of this Psalm appears to be, not merely to display the providence of God as interposing in all the concerns of men, but especially the goodness of God in vouchsafing to hear the prayers of men, and to grant them deliverance in answer to their supplications. This is illustrated under a variety of interesting images. His interpositions are described in behalf:
of travelers lost, but conducted home in safety;
of prisoners, rescued from merited captivity;
of people sick and dying, restored to health;
of mariners preserved, and brought to their desired haven.

But we must not confine our attention to temporal deliverances only; for it is manifest in the very commencement of the Psalm that respect is had to the goodness and mercy of God in their most extended operations, and especially in the great work of redemption; for it is “from the east and from the west, from the north and from the south,” that he has already gathered his redeemed people! Matthew 8:11, and that he will yet gather them into the kingdom of his Messiah! Isaiah 43:5-6; Isaiah 56:8, even “Shiloh, unto whom shall the gathering of the people be, Genesis 49:10.”

In considering the different images, we might notice both the temporal and spiritual deliverances which they severally refer to; but at present we shall wave all reference to them, and notice only the great work of redemption, as set forth in the words before us; wherein we see,

I. The duty of all to give thanks to God.

Consider,

1. The grounds of our duty to praise God.

Wherever we turn our eyes, we cannot but see that “the Lord is good.”

Survey the heavenly bodies, and contemplate the benefits derived from them!

View the earth with its innumerable productions for the good of man; examine your corporeal frame, and think how every part performs its office for the benefit of the whole.

Above all, reflect on the abilities and faculties of our immortal souls, and mark how by them we are elevated above all the rest of the creation, and fitted for an infinitely higher state of existence in the presence of our God; and then say whether we have not reason to proclaim the goodness of our God!

But the “mercy” of our God is yet, if possible, a more stupendous object of admiration; because God’s goodness manifested itself to us in innocence; whereas God’s mercy is exercised towards us under an inconceivable load of guilt!

Think how God’s mercy was displayed to man at first, in promising him a Savior.

Think how God’s mercy wrought in due time, in sending that Savior into the world, even the eternal Son of God, and in laying all our iniquities on him.

Think how God’s mercy has shown itself to the converted among us, in bearing with all our iniquities, and in following us with offers of a free and full salvation. Think how God’s mercy towards all who embrace its gracious offers.

Surely if our minds were affected as they ought to be with this wonderful subject, we should never cease to praise and adore our wondrous God!

2. The duty of praising God, itself.

“O give thanks unto the Lord” for these things, all of you, old and young, rich and poor, one with another! If there are one among us that has not participated in these benefits, we will be content that he shall be silent; but the very circumstance that we are still on mercy’s ground is abundant evidence that we have reason to join in one universal song of praise and thanksgiving.

Think of the fallen angels, who never had a Savior provided for them!

Think of the millions of the human race who never heard of the Savior that has been provided for them; or that, having heard of him, have been left to perish in a neglect of his salvation.

Think of these things, and then, if you can, deny your obligations to the goodness and mercy of your God.

But let us more especially consider,

II. The peculiar obligations of the redeemed to praise God.

“Let the redeemed of the Lord say so;” yes, if you “whom he has delivered out of the hand of the enemy, and gathered to himself,” are silent, “the very stones will cry out against you.”

1. Think from whence you have been gathered.

The remotest ends of the earth are not so far from each other, as you were from God; and in this state you were led captive by the devil at his will.

2. Think by what means you were redeemed.

It was by the precious blood of God’s only dear Son, Ephesians 2:13; It was also by the effectual working of his power; for he, as a good Shepherd, sought you out, and apprehended you, and brought you home on his shoulders rejoicing! Ezekiel 34:12. Luke 15:5.

3. Think to what you are brought.

As the Lord’s redeemed people, you are brought into a state of peace with God:
you have the privilege of constant communion with him;
you may expect at his hands every blessing which your souls can desire;
and you shall finally possess all the glory and felicity of Heaven!

Think now what, in the view of these things, should be the state of your minds. If those who have never yet experienced one of these benefits, have yet abundant reason to celebrate the goodness and mercy of their God, have not you much more? O “let the redeemed of the Lord say so;” let them sing his praises day and night; let them adore him with their whole hearts!

ADDRESS.

1. Those who are yet insensible of God’s goodness.

Alas! how great a portion of every church assembly are comprehended under this description! Well, know then that we require no other proof of your perishing condition. Tell us not from what sins you are free; we will grant all that you are pleased to say; but we declare you to be blind, ignorant, base, ungrateful creatures; you have no hearts to adore your God; and therefore if you die in your present state—you can never enter into the kingdom of Heaven, where the one employment of the blessed inhabitants is to sing the praises of redeeming love. If ever you are truly converted unto God, this new song will be put into your mouths, and be sung by you day and night! Psalm 40:1-3 with Jeremiah 33:11.

2. Those who love God’s salvation.

Some there are, and may God increase their number a hundredfold! who delight to bless and praise their God; Go on then, dearly Beloved, and abound more and more. Though your songs are as yet but faint, they are truly pleasing in the ears of your reconciled God and Father. This song in particular is grateful to him. Mark what notice he took of it when sung by Solomon, 2 Chronicles 5:13; So will he come down and fill your souls with his glory. Mark also what honor he put upon it when sung by Jehoshaphat, 2 Chronicles 20:21-22; So will he defeat all the confederacies, whether of earth or Hell, that may be formed against you. Sing on then with increasing gratitude, even to the end; and soon shall the golden harp be put into your hands, and you shall join with that heavenly choir in that more perfect song in which they all unite, even in singing. “Salvation to God and to the Lamb forever and ever!”

Charles Simeon

Psalm 106:48

“Praise be to the LORD, the God of Israel, from everlasting to everlasting. Let all the people say, “Amen!” Praise the LORD!”

We find in the world almost a universal prejudice against the Christian religion, as a source of melancholy. And more especially if the wickedness of man is portrayed in very deep colors, it is supposed that we shall drive all our hearers to despair. But where shall we find the sins of Israel more awfully depicted, than in the Psalm before us? Yet, how is it closed? With weepings and with wailings? No; but with as devout an ascription of praise as is to be found in all the inspired volume.

The truth is, that nothing so elevates the soul as a contrasted view of God’s mercies and our own vileness. No man will build so high a superstructure of praise, as he who digs deepest into the corruptions of his own heart, and lays his foundation broadest on God’s sovereign grace in the gospel of Christ! Behold, then, I beg you,

I. The ebullition of heart here manifested!

What is it that the Psalmist has been contemplating?

He give us in this Psalm, an epitome of the conduct of all Israel, from the time of their coming out of Egypt to the time of David. See 1 Chronicles 16:35-36. He mentions:
their provoking of God at the Red Sea,
their lusting after sensual gratifications,
their mutinying against God’s vice-regents,
their worshiping of the molten calf,
their contempt of the Promised Land,
their joining with the Moabites and Midianites in the worship of Baal-Peor,
their quarreling with Moses at Kadesh;
and, finally, their incorporating themselves with the Canaanites, and imitating their idolatrous and cruel customs!

But together with all this, he shows how graciously God had dealt with them; for though he had inflicted many and sore judgments upon them—he had not yet finally forsaken them; but, for his own name sake, and for the sake of the covenant which he had made with them, he still continued to them his tender mercies.

And was not all this a ground for praise and thanksgiving?

Methinks it was not possible for anyone who duly considered the subjects here brought before him, to feel otherwise than as the Psalmist himself felt on the occasion. For, had God taken them in this manner from the midst of another nation, and multiplied his mercies to them to such an extent, and for so many hundreds of years, in the midst of all their rebellions; and shall they not “bless him?”

Had he so shown himself both “the God of Israel” and “a God to Israel;” and shall they not adore him?

Shall they not desire that all should be alike impressed with a sense of these mercies, and that God should be alike glorified in all and by all?

Methinks, when it was said, “Let all the people say, Amen!” that there was not one dissentient or silent voice in the midst of them. Indeed, we are expressly told that “they all said, Amen! and praised the Lord.” And, if there had been one who refused to unite in this tribute of praise, he might well have been separated from the congregation, as a curse to the Church, and as unworthy to be numbered among the Lord’s people.

From hence, then, we may clearly see,

II. The corresponding feeling which it should generate in us.

We have experienced an infinitely greater redemption than they!

Their redemption was from temporal bondage, which, at all events, must have been before long terminated by death.

Our redemption is from the chains of sin and Satan, death and Hell.

Their redemption was by power only.

Our redemption is by price as well as power, even by the inestimable price of our Redeemer’s blood! 1 Peter 1:18-19.

And, notwithstanding this, we have been as rebellious as ever they were!

Were our sins noted in a book, as theirs are, we would be found to have been as perverse and obstinate as they. In truth, their history is a mirror, wherein the countenance of the whole Christian world shines as clearly as the sun at noon-day. They are the very prototype, to which we are perfectly conformed; yes, and with incomparably greater guilt than they, inasmuch as our obligations to God are infinitely greater than theirs.

Yet God is more merciful to us than ever he was to them.

True, he has at times visited us with judgments; but he has never cast us off, or “shut up his loving-kindness in displeasure.” On the contrary, he still follows us with offers of mercy through his beloved Son, and importunes us to accept of reconciliation with him through the blood that was shed for us upon the cross.

What, then, should be our sense of gratitude towards him!

If the Israelites were called to bless him as “the God of Israel,” how much more should we bless him as “the God and Father of our Lord Jesus Christ,” and our God and Father in him!

If they were called to bless him in a review of his conduct towards them, how much more may we, in reference to his conduct towards us!

If everyone of the people was to utter his “Amen” at the giving of thanks to God—then what shall be said of us, if there be one among us who shall show reluctance to unite in this holy exercise? Methinks “the very stones would cry out against him.”

To every one of you, then, I say with confidence, bear your part with us; and when we say, “Blessed be the Lord God of Israel from everlasting to everlasting!” then let every one of you, without exception, “say, Amen, Amen, Amen!” yes, with one heart and one voice, I say to all, without exception, “Praise the Lord!”

ADDRESS.

1. Those who are not yet liberated from their bondage.

Such there were in the days of Saul and of David, who were in captivity among the heathen. And how would it be possible for them to unite with their brethren in Jerusalem in these songs of praise? “How could they sing the Lord’s song in a strange land?” Hence they pray, “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto your name, and to triumph in your praise! verse 47.” The same prayer I recommend to you. I know you cannot rise to this devout and holy frame while you are under bondage to guilt and fear and evil habits; it is impossible you should. But, if once you obtain reconciliation with God, and, “by a spirit of adoption, are enabled to call him Father”—then will your mouth be opened to sing his praise; and you will desire that every man should join with you in that blessed employment.

2. Those who have been brought into “the liberty of the children of God”.

To you this song of praise is nothing more than the prevailing expression of your feelings before God. To bless and magnify your God, is the joy of your soul; and you are ready to obey the call, when God’s ministers invite you to unite in that holy exercise.

Behold, then, I now say, “Blessed be the Lord God of Israel! and let every one of you say, Amen!” Say it, then; say it cordially; say it devoutly.

We are told, that when the Christians of the primitive Churches said Amen, so general and so earnest was the utterance given to that word, that the sound was like thunder. I will not pretend to say what their circumstances might call for; nor will I sit in judgment upon those of whom I know so little. But at this day, I confess, I should prefer a more quiet expression of our feelings and our desires. I am not fond of vociferation in prayer; nor do I like a noisy piety. I prefer what is intimated in that delicate expression of the Psalmist, “Praise is silent before you, O Lord, Psalm 65:1.” But let God hear “your breathing and your cry Lamentations 3:56;” and doubt not but that He will accept it at your hands; and, by the efforts which you make to praise him now, will he prepare you to join in everlasting “Hallelujahs” in the realms above!

Charles Simeon

Psalm 106:30

“But Phinehas stood up and intervened, and the plague was checked!”

[An Assize Sermon, at Cambridge, March 12, 1831, just after riotous combinations against agricultural machinery, together with most destructive incendiarism, which had prevailed in many parts of the country, were put down by a special commission at Winchester.]

To enter profitably into this subject, it will be necessary that I state in a few words, the history to which my text refers.

Balaam had been invited by Balak, King of Moab, to come and curse Israel, whose approach he dreaded, and whom he hoped by these means to subdue. Balaam, “coveting the wages of unrighteousness,” thought to enrich himself by executing the wishes of the king of Moab; but was overruled by God to bless the very people whom he was hired to curse. Accordingly he was dismissed without the expected reward.

But with a view of obtaining the promised recompense, he struck out another way in which Balak might ultimately gain his end. He knew, that, if Israel could be ensnared to cast off their allegiance to God, they might lose his protection, and thus fall as an easy prey to their enemies. He advised therefore, that Balak should facilitate a connection between the Moabitish women and Israel; and thus draw the people of Israel into an illicit relationship with them.

And this once established, the Israelites would, in all probability, be led to attend the Moabitish women to their sacred feasts; and thus, by conforming to their habits, they would, in a short time, be seduced to a participation with them in their idolatrous rites.

In this advice, Balaam had but too well succeeded; and almost the whole of Israel were thus drawn into the sins of fornication and idolatry; to punish which, Jehovah had inflicted on them a plague, whereby no less than twenty-three thousand Israelites were slain. To avert the anger of the Most High, Moses issued an order that the judges of Israel should “slay all those who had joined themselves to Baal-Peor, the god of Moab, and hang them up before the Lord in the sun.”

In this way, one thousand more were slain. Yet behold, while vengeance was thus being executed upon the offenders, a prince of one of the tribes brought a Midianite princess, in the very sight of Moses and of the whole congregation, to his tent, defying, as it were, the indignation both of God and man, and setting at nothing all regard even to common decency; and it was on this occasion that Phinehas, the grandson of Aaron the high-priest, rose up from his place, and followed them to their tent, and with his javelin pierced both of them through their bodies in the very act of sin; and thus, making, as it were, an atonement to the Divine justice, he prevailed with God to stop the plague!

Now this act of his being very highly commended in the Scriptures, and being replete with instruction proper to this occasion, I shall point out,

I. The importance of zeal in a general view.

II. The excellence of zeal as displayed in the history before us.

I. Zeal in itself may be either good or bad according to the object to which it is directed.

Hence the Apostle limits his commendation of it by this particular consideration, “It is good to be zealous, provided the purpose is good.” If zeal is exercised in a bad cause, it only precipitates a person to the commission of greater evil. But, when put forth in the prosecution of a good object, zeal facilitates the attainment of the end proposed. Without zeal, nothing that is at all difficult can be accomplished. From whatever our indifference arises, it can never succeed in any arduous undertaking. If we are indolent in study, we can never make any great proficiency either in art or science. There may be, it is true, a brightness of genius which shall enable a person to shine among his fellows without much labor; but he will be altogether superficial in his knowledge, and will soon betray his lack of diligence by the slenderness of his attainments.

The same will be found true in every department of life. It is “the diligent hand alone, that makes rich.” It is not always found indeed that labor, however great, is crowned with success; but where eminence in any arduous pursuit is attained, we may be sure that great zeal has been exercised in the prosecution of it. Who ever enlightened the world with discoveries in science, without having first devoted much time to study, and labored hard for the furnishing and enriching of his own mind? Even success in attainments of a lower order is not gained without much previous exertion in that particular line in which the effort is made.

In the Grecian games, for instance, a long course of self-denying labor was necessary to enable any man to rise above his competitors, and to secure the distinction at which he aimed. So in everything, if a man would either benefit others, or distinguish himself—he must put forth zeal in the prosecution of the end which he has in view.

Had Phinehas not felt more deeply than others the dishonor done to God, and stirred himself more resolutely to avenge his cause, he would have neither turned away God’s wrath from Israel, nor obtained for himself the commendation given him. It was his zeal for God that put him forth beyond all others, and that has rendered him an example to mankind to the remotest ages of the world.

This zeal of his forms the chief subject of our present discourse, and therefore we shall point out,

II. The excellence of zeal as displayed in the history before us.

To view his conduct aright, we must consider him as performing a magisterial act of piety towards man, and a ministerial act of piety towards God; in both which points of view it is highly commended to us by God himself.

See the zeal of Phinehas as a magisterial act of justice towards man.

Magistrates are appointed by Almighty God as his vice-regents in the government of the world. They are set over their fellow-creatures for the preservation of order, to give protection to the peaceable, and to punish those who, by any evil deeds, would interrupt the welfare of the community. They are to exercise authority for him; being his ministers for good to the people over whom they are placed; nor are they to bear the sword in vain, but to be “revengers in his name to execute wrath upon him who does evil, Romans 13:1-4.”

Now it is obvious that when iniquity abounds, and is sanctioned and upheld, not only by the multitude, but by people of distinction and power—then it is no easy matter for a magistrate to discharge his duty aright. On the one hand, he is afraid of appearing singular, and of having his interposition ascribed to unworthy motives; and, on the other hand, he is apprehensive that he shall fail in his efforts to withstand the evils which he deplores. He sees others, perhaps, as willing as himself to lament the reigning corruption, but not willing to incur the odium of standing forth as reformers, and of exerting their power for the correction of it. He knows how much more ready all will be to blame his zeal, than to commend it; and therefore he is disposed rather to wait until he can find others to cooperate with him, than by extraordinary and unaided efforts to put to shame those who draw back from their duty, and are destitute of that zeal which he feels it incumbent on him to employ. This was the state of Phinehas. He was but a young man, and therefore might be condemned as meddlesome and obtrusive.

The offenders too were people of the highest rank in the nations to which they belonged; and the elder rulers, who, together with him, were witnesses of this horrible impiety, were all either intimidated or stupefied; so that not one of them felt disposed to avenge the cause of Israel and of God on these flagrant transgressors.

But Phinehas would not wait for others. He would discharge his duty at all events; and whatever others might either say or do, Phinehas would approve himself to God as an active magistrate, and a conscientious servant of the Most High.

That he did not go forth as one who was not authorized to execute the laws, is evident from the commendation given to him both by God and man; and therefore he stands as a pattern for all magistrates to discharge their official duties manfully, without favor and without fear.

What a blessing such magistrates are to any land, may be seen in the benefits which, by that one act, Phinehas obtained for the whole nation of Israel! On his executing of judgment, the plague was stayed. Twenty-four thousand, in the whole, had perished in one day; and, had he delayed to discharge his duty in this matter until his brethren in office should join him, no one can tell how many thousands more would have fallen a sacrifice to the wrath of God. But by this act of his he “made atonement for the children of Israel,” and “averted God’s wrath from them.” He arrested also the progress of iniquity; and obtained for himself the highest honors, even “the covenant of an everlasting priesthood;” and “this act of his was counted to him for righteousness unto all generations for evermore, verse 31.”

We are not to suppose that this act formed his justifying righteousness before God; for not all the obedience of the best of men could ever avail for that; but it proved to all future generations that he was a righteous man, and that no consideration under Heaven could deter him from a faithful discharge of his duties, whether to God or man.

Now such a blessing are conscientious magistrates in every age and in every land; and they who boldly maintain the authority of the laws, however they may be traduced and calumniated for a season, are, indeed, the most honorable members of society, and, sooner or later, will receive the approbation of every considerate man.

The obligations we owe to such are, at this moment, seen and felt through the land, in the suppression of outrage, and in the diminution of the terrors diffused through the whole country by reckless and desperate incendiaries. And I cannot but hope that the firmness manifested both by the civil and legal powers in our sister isle, will be attended with a similar blessing from the Most High. It is right, it is necessary, that law should rule; and, if it cannot be upheld, but by the exercise of severity towards those who would trample it under their feet, it is right that those who break the law should be made victims of their own folly and wickedness. I say again, the law must rule; and neither the many nor the great are to set it aside. And if in the suppression of evil somewhat of laxity prevailed among us for a season, that time is past, and shall not readily, I hope, return again. The whole people of the land, though but too easily wrought upon by factious demagogues, are yet in their cooler moments united firmly in this one sentiment, that, if not even the King himself can rule but according to law, neither factious demagogues, nor an excited populace, are to be allowed to rule contrary to law. This is acknowledged now through all the grades of society; and, I trust, will ever be maintained among us by those whose office it is, whether as magistrates or jurors, to administer justice, and to uphold and execute the laws.

I observed that this zeal of Phinehas may also be considered as a ministerial act of piety towards God.

In this light it is placed by God himself, “Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites; for he was as zealous as I am for my honor among them, so that in my zeal I did not put an end to them. Therefore tell him I am making my covenant of peace with him. He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made atonement for the Israelites! Numbers 25:11-13.” He was the presumptive heir to the high-priesthood; and with his own hand he here offered an atonement to his offended God, for whose honor he was deeply interested, and whose wrath he labored to avert. In this so far as his zeal for God’s honor was concerned—he is a pattern for ministers in all future ages. As to the act itself, that was peculiar to the situation and circumstances in which he stood; nor is any man now authorized to follow his example. Not even the King is at liberty to take the law into his own hand, and to execute its sentence in the summary way that he did. Everything now must be transacted through a legal process, and by officers specially appointed to that end.

But the same zeal as animated the soul of Phinehas, should glow in the bosom of every minister of Christ! The aboundings of iniquity should occasion “great heaviness and continual sorrow of heart” in all who serve in God’s sanctuary; yes, “rivers of tears should run down their eyes night and day” because of the dishonor which is done to God by a wicked and rebellious world.

But to exercise a befitting zeal for God is no easy matter; and any person standing forth, as Phinehas, to stem the torrent of wickedness which flows around him, will be exposed to much obloquy as being a fanatical enthusiast. In every age such ministers have “been for signs and for wonders” in the Church of God.

At the time of the deluge we hear of but one person, Noah, who dared to enter his protest against the impiety of the world around him.

In Elijah’s time, though there were seven thousand who were not addicted to the reigning sin, there was but one who openly declaimed against it.

And so it is now. There are surely many thousands of people in the land, both of ministers and people, who withstand in secret the corruptions of the world; but yet any man, who, like Phinehas, should stand up with becoming zeal to arrest the progress of iniquity, would be accounted “a troubler of our Israel,” and be condemned for his needless, his insufferable, preciseness. But whence is this? It is owing to the lukewarmness of the generality, and not to any undue zeal in those who serve the Lord. Of all people under Heaven, a minister of Christ is most bound to exert himself in the cause of his Divine Master. Ministers are intended to be “lights in a dark world;” yes, they are “the salt of the earth,” which, by its influence, is destined to keep the whole world from corruption. Nor ought any consideration either of hope or of fear to sway them in the least. They should be unmoved by seductions of any kind, and should be ready to lay down their own lives for the honor of God, and the welfare of their fellow-creatures. Yes, this is the sacrifice which they should be ready to make; for so says the holy Apostle, “But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me! Philippians 2:17-18.” Here the Apostle considers his converts as an offering to God; and, as libations were poured forth upon the offerings, he accounted his heart’s blood as a proper libation to be poured forth for them; and the shedding of it an occasion for most unqualified joy.

For the averting of God’s wrath, it is true, we can offer no atonement. But we can speak of an atonement which has been offered, even that once offered by our blessed Lord upon the cross; and that is a sufficient “atoning sacrifice for the sins of the world.” But how shall I speak of that? If we admire the zeal of Phinehas, who offered to God an atonement by the sacrifice of the offenders, what shall I say of our great High-Priest, who has made an atonement by the sacrifice of himself, the just for the unjust, that he might bring us to God? Here was zeal indeed, and “a love that surpasses knowledge.” But by this it is that God is pacified towards us. There is, alas! a moral plague prevailing throughout our whole camp, and slaying its tens of thousands in a day. But by means of this atonement, we are empowered both to arrest its progress, and to take away its guilt.

And need I say, that such ministers are a blessing in the land? Truly they are a blessing, and shall be accounted so as long as the world shall stand. What if, like Phinehas, they overstep the bounds observed by their more lukewarm fellows? They shall, like him, be honored both by God and man; while the memory of less faithful ministers shall pass away into oblivion, like a morning cloud. Their zeal shall be counted to them for righteousness to the last ages; not for their justifying righteousness, as I have before observed; for in Christ alone can that righteousness be found, and from him it must be received by faith alone; but, as an evidence of their piety, it shall be counted to them, and be a ground of praise and thanksgiving to God among all who shall be called to imitate their bright example.

What then do I look for on this occasion? I call for zeal, even for the zeal of Phinehas, in all the magistrates, and in all the ministers, of our land! In Phinehas these offices were united; as in some instances they are among ourselves; though I think, for the most part, unhappily and unwisely. A minister, instead of affecting a double occupation, should rather say, with our blessed Lord, “Who made me a ruler and a judge over you?” And I am sure that if a minister will give himself entirely to his own proper work, he will find enough to occupy all his time and all his thoughts.

The offices of the magistracy and the ministry are perfectly distinct. Magistrates have to uphold and enforce the laws of man; ministers have to propagate the glorious gospel of the blessed God. The office of the magistrate has respect to the temporal welfare of mankind; the office of a minister is to promote, in every possible way, their spiritual and eternal interests.

Still, however, there should be in both a cordial and energetic cooperation for the honor of God, and for the good of man. A minister often needs the support of magisterial authority, and should find it promptly exerted for him when occasion requires. On the other hand, the magistrate, whose office is rather for the suppression of evil than the inculcation of good, needs the aid of ministers, for the effecting of an entire change in the opinions and habits of the community.

Let each, therefore, be found in the faithful discharge of their respective duties; so may we hope that God’s wrath shall be averted from our guilty land, and that his covenant blessings shall be poured forth upon us through eternal ages.

I cannot close my subject without briefly observing, that we all have within the camp of our own hearts many corruptions, which have provoked the displeasure of the Most High, and which need to be sought out, and prosecuted, and slain! O that there were in all of us a holy zeal in reference to them, and that we would sacrifice them to God with an unsparing hand!

“Those who are Christ’s, have crucified the flesh with its passions and desires! Galatians 5:24.” Can we appeal to God that this is our character? Do our lives bear witness to us, that while the great mass of the community care for nothing beyond the pleasures, the riches, the honors, of the world; and those who should stand forth as champions for God, are lukewarm and timid in his sacred cause, we dare to be singular, and firm and zealous in the discharge of our respective duties, and, above all, in the devotion of our souls to God? Truly we should all, if I may so express myself, begin at home!

God has at this moment a controversy with the whole nation. And, though magistrates and ministers may do much to correct the abuses which prevail in external matters, that will be of little avail to pacify our offended God.

God looks at the heart. That must be humbled for our past iniquities, and purged from the allowed indulgence of any sin. Yes, the heart must be consecrated to God, with all its faculties and all its powers; it must first be cleansed in the blood of Christ, and then be sanctified by his Spirit. Then shall the chastising hand of God be removed from us, in our individual capacity at least, if not collectively as a nation; and, at all events, his eternal judgments shall be averted from us, and all the blessings of his covenant be our everlasting portion.

This is the plague which, after all, we are most interested in removing, even “the plague of our own hearts!” This once removed by faith in the Lord Jesus, and by the influences of his Spirit, we shall have the righteousness of Christ imputed to us, and stand accepted of our God forever and ever!

Charles Simeon

Psalm 106:21-23

“They forgot the God who saved them, who had done great things in Egypt, miracles in the land of Ham and awesome deeds by the Red Sea. So he said he would destroy them—had not Moses, his chosen one, stood in the breach before him to keep his wrath from destroying them.”

There is scarcely any sin more strongly reprobated in the Scripture than ingratitude! In the catalogue which the Apostle gives us of the crimes committed by the heathen world, unthankfulness to God is particularly specified as one of the most heinous and inexcusable, Romans 1:21. And the judgments denounced against one of the most eminent saints for a single instance of it, indisputably prove, how hateful it must be in the sight of God, 2 Chronicles 32:25. In improving the instance recorded in the text, we shall,

I. Consider the history referred to.

The history to which our text alludes is so well known, as not to need many words either to record or explain it. There were mercies given to the Israelites in Egypt, such as never had been experienced before from the foundation of the world. But they shortly forgot their almighty Deliverer, and worshiped a golden calf in his stead. This justly excited the indignation of God, and he determined to destroy them.

But Moses, having already fasted forty days and nights, fell down before God, and, during forty more days and nights, neither ate nor drank, but interceded on behalf of this rebellious people. God in answer to his intercession averted the stroke, and forbore to punish them according to their deserts, Exodus 32:8-14.

II. Apply it to existing circumstances.

We need not recall to your minds what great things God has lately done for us also in Egypt. [This was the first fast-day after Lord Nelson’s victory near the Nile, 1800.] Except in the history of the Jewish nation, there is scarcely any victory recorded in the annals of the world that was more glorious or complete than that given to us.

Yet how have we requited the Lord? At first, like the Jews, we were willing to give God the glory, and to sing his praise; but has not the impression worn off? And have we not shamefully “forgotten our Benefactor?” Well might God’s anger wax hot against us, to consume us for such ingratitude. Nor can we ascribe it to anything but the intercessions of God’s people that his wrath has not burst forth against us, as against Korah and his company, to destroy us utterly.

III. Deduce from it some suitable observations.

1. The duty of secret intercession.

We are commanded to pray for all men, and especially for kings and all that are in authority. Yes, even in Babylon, were the Jews taught to pray for the peace and prosperity of their very oppressors; how much more then should we intercede for our native country, where we enjoy every liberty that we can desire! Let it not be said, that our governors do not deserve our prayers; for the injunction to pray for kings was delivered in the reign of Nero, than whom a more wicked prince could not exist. Let us then make a conscience of this duty; for if we know not to intercede for others, we have no reason to think that we have ever yet seen aright the value of our own souls.

2. The benefit of public fasts.

The honor God has put upon public fasts is well known to all; and his answers to united supplications have been as signal as the hand of God could make them.

The victory given to Jehoshaphat, 2 Chronicles 20:12; 2 Chronicles 20:15, the respite to Nineveh, Jonah 3:10, and the deliverance to Peter the very day before his intended destruction, Acts 12:5-8, all sufficiently evince that God will hear the united prayers of his people.

Indeed, if one man, Moses, so prevailed for the saving of a whole nation, what deliverance should not nations receive, if they would all unite in prayer! If a few individuals alone mourn for the land, they shall have at least some tokens of peculiar favor to themselves, though they should not succeed in averting God’s anger from the nation at large, Ezekiel 9:4; Ezekiel 9:6. Zephaniah 3:18. But if there are not some to stand in the breach; it cannot fail but that we must be overwhelmed, Ezekiel 21:31-32. Amos 6:1; Amos 6:6.

3. The guilt and danger of neglecting Christ.

As great as were the mercies given to the Jews in Egypt, they are not to be compared with the redemption which we have experienced through Christ; as our bondage was infinitely more grievous, so the means used to effect our deliverance, infinitely enhance the value of the deliverance itself. We are bought with blood, and that blood was the blood of our incarnate God! What destruction then must not we expect if we should forget “God our Savior, Hebrews 2:3.” Nor is it the intercession of others that shall ever prevail to avert it from us; we must pray, every one of us for himself; not but that mutual intercession may in this respect be productive of great benefits. Let us then “bear his great goodness in remembrance,” and let it be our song in time, as it shall be through all eternity.

Charles Simeon

Psalm 106:10-12

“He saved them from the hand of the foe; from the hand of the enemy he redeemed them. The waters covered their adversaries; not one of them survived. Then they believed his promises and sang his praise!”

Gratitude for mercies received is a duty universally approved. Everyone sees the propriety of acknowledging personal obligations; nor is it less incumbent on us to be thankful for blessings conferred on us in our national capacity. The words before us record the conduct of the Israelites when a signal deliverance had been given to them; may we be as devoutly, and more abidingly impressed, while we consider:

I. The special mercy given unto the Israelites.

They had been in a state of extreme danger and distress.

After their departure from Egypt they encamped by the Red Sea; there they were hemmed in by impassable mountains and morasses. Pharaoh, greatly incensed, followed them with all his hosts, nor did he doubt but that he should speedily destroy them all. They, to all appearance, had no means either of escape or self-defense, and in this situation expected nothing but instant ruin.

But God had given them a most astonishing deliverance.

He prevented the nearer approach of Pharaoh by interposing a thick cloud between the Israelites and the Egyptians. He made a path across the sea, the waters standing as a wall on either side; he led his people through it as on dry land. Giving up Pharaoh to judicial blindness and obduracy, he allowed him, at the head of his army, to follow the hosts of Israel; but, when the Israelites were passed over, God let loose the waves upon their pursuers; thus in an instant were the Egyptian armies overwhelmed, and Israel saw their enemies dead upon the seashore! How wonderful was this interposition of God, and how great the obligation conferred by it!

Nor were they at the time insensible of the kindness manifested to them:

II. The effects produced by it.

They had showed themselves to be an ungrateful and unbelieving people. But now, for a season, they were greatly changed:

1. They believed God’s Word.

They had had reason enough before to believe the promises made to them; Moses had confirmed his Word by many stupendous miracles; but they no sooner came into difficulty than they renewed their murmurs. Now, however, they were forced to confess the power and faithfulness of God, nor did they suppose that they should ever yield to unbelief again.

2. They sang God’s praise.

The salvation afforded to them was inexpressibly great, and the hand of God in it was too visible to be overlooked; however therefore they might pity the individuals who perished, they could not but rejoice in their own safety, nor could they refrain from praising him who had wrought their deliverance; the most obdurate could not but feel; the most insensible could not but admire. Happy would it have been for them if they had always continued in this mind; but though, through frailty, they soon relinquished this heavenly temper—the effect, while it lasted, was good and suitable.

Improvement.

1. Let us endeavor to get our minds duly impressed with the temporal deliverances given to us as a nation.

We must be blind indeed if we see not the hand of God in the repeated victories which we have lately gained; though they have not been either so miraculous or so complete as that recorded in the text, they demand our most grateful acknowledgments. Had they been as numerous and decisive in favor of our enemies as they have been on our part, we would before this time have seen this land the theater of war. Let us then praise and adore our God for his interposition on our behalf; nor let us soon forget the wonders he has wrought for us; let us rather turn to him in a humble dependence on his mercy. Let us plead the promises he has made to all penitent and believing people; and let us, in faith and penitence, expect the accomplishment of his Word.

2. Let us take occasion also to bless him for the spiritual deliverance wrought for us as individuals.

Our danger from the broken law was far greater than from human foes; there was no possible method of escape, if God had not interposed for us; but he has opened a way for us through the death of his own Son, and utterly vanquished all the enemies of our salvation!

Let every heart and every tongue unite in his praise; nor let the remembrance of his mercy be ever effaced from our minds; but let his Word, whereby he encourages sinners, be our hope; then shall every fresh victory be a pledge of future triumphs, and the final destruction of our enemies be the subject of eternal praise!

Charles Simeon

Psalm 106:4-5

“Remember me, O LORD, when you show favor to your people, come to my aid when you save them, that I may enjoy the prosperity of your chosen ones, that I may share in the joy of your nation and join your inheritance in giving praise!”

The Psalms, though in many parts historical, doctrinal, and preceptive, may yet be considered as differing materially from the rest of the inspired volume, inasmuch as, while other books of Scripture inculcate religion—the Psalms exemplify the operations of genuine religion on the heart.

The words before us express the fervent desires of David’s heart; and give occasion for observing that:

I. The lot of God’s people is truly desirable.

God “bears a peculiar favor” towards them.

He esteems them as “his chosen,” “his people,” “his inheritance, 1 Peter 2:9;” and shows the same tender regard towards them as he did towards Israel of old: guiding, protecting, and even bearing them as on eagles’ wings! Deuteronomy 32:9-13. Isaiah 63:9. Hence that blessing given them by Moses, a blessing applicable to them in every age and place, Deuteronomy 33:29.

He grants them to enjoy the truest “good”.

The enemies of God often possess the greatest share of this world’s goods, Psalm 17:14; Psalm 73:7; but his own people have that which is really good, Isaiah 55:2, and which shall endure when all sublunary things are come to an end, Proverbs 8:18. He “visits them with salvation,” which comprehends every solid good, whether for soul or body, whether for time or eternity!

He fills them with “gladness” and holy “glorying”.

They are not indeed always joyful, because they have much, both within and without, which may well occasionally produce sorrow, 1 Peter 1:6; but they have seasons of joy, and sometimes are enabled to rejoice with joy unspeakable, 1 Peter 1:8. Even in the midst of tribulations they can often glory, Romans 5:3, and show to all around them, that they have supports and consolations which the world can neither give nor take away, Psalm 94:19.

But what gladness and glorying will they have, when all grounds of sorrow shall be finally removed! Isaiah 35:10; Isaiah 60:19-20.

Surely such a state is the most excellent on earth; and therefore,

II. To desire a participation in God’s chosen people, is a laudable ambition.

The fervent petitions in the text were doubtless acceptable to God.

Every man naturally desires his own happiness; nor is this species of self-love ever wrong, except when it leads us to seek the end by improper means. When “salvation” is the object of our wishes, we cannot covet it too earnestly; God himself has taught us to pray for it, and to urge our petitions with an importunity that will take no denial, Luke 18:1. Psalm 81:10. Isaiah 45:11. And the answers which he gave to David, Psalm 34:6; Psalm 138:3. and others in the days of old, sufficiently evince that he is a prayer-hearing God, Psalm 65:2, and that “he delights in the prayer of the upright, Proverbs 15:8.”

Nor can we please God more than by pleading with him after David’s example.

There is nothing so great, but we may freely ask it at the hands of God. Nor is there anything so peculiar to the saints, but we may ask it as sinners, and be certain of obtaining it, provided we ask in humility and faith. Salvation especially, with all its attendant joys and blessings, he is ready to give unto all that call upon him. Let us then beg of him to impart it to us. And let us particularly bear in mind, that we must first be “visited with his salvation,” before we can “see the good of his chosen people, and glory with his inheritance.”

It is through the knowledge of Him, as our Savior and Redeemer, that we are to be made partakers of all other blessings. In vain do we hope to have fellowship with his people in their felicity, unless we first have fellowship with him in his salvation, 1 John 1:3.

ADDRESS.

1. To those who are grasping after this world.

All people are apt to think that this world can make them truly happy; but David and Solomon, who enjoyed all that the world could give them, found all to be vanity and vexation of spirit. Do not let us then follow the beaten track, but rather aspire after a good that never cloys, an inheritance that never fades! 1 Peter 1:4.

2. To those who are sincerely, though faintly, pursuing the path assigned them.

We need not fear a disappointment on account of any unworthiness in ourselves. Let us beg of God to “remember us”—and he will remember us. Let us seek “his favor” in Christ Jesus, and he will be ever ready to grant it. Only let us prosecute this end steadily, and without wavering; so shall we attain the object of our desires, and glory with God’s inheritance” forever and ever!

Charles Simeon