Psalm 72:6-11

“May the king’s rule be refreshing like spring rain on freshly cut grass, like the showers that water the earth. May all the godly flourish during his reign. May there be abundant prosperity until the moon is no more. May he reign from sea to sea, and from the Euphrates River to the ends of the earth. Desert nomads will bow before him; his enemies will fall before him in the dust. The western kings of Tarshish and other distant lands will bring him tribute. The eastern kings of Sheba and Seba will bring him gifts. All kings will bow before him, and all nations will serve him!”

The priesthood of Christ is that to which our attention is principally called in the New Testament; the epistle to the Hebrews being almost exclusively written upon that subject.

But in the Old Testament there seems to be a far more studied exhibition of his kingly office. The whole levitical law indeed typically displayed his priestly character; but the prophets continually, in the most express terms, declared, that the person, who was to be “a child born and a son given,” would have “the government upon his shoulder, Isaiah 9:6-7,” and that a universal and everlasting dominion should be committed to him, Daniel 7:13-14.

The Psalm before us is altogether occupied in describing the nature of his government, and the blessings which should result from it. There was surely some reference to Solomon, who was the first of the Israelites that was both “a king, and a king’s son, verse 1;” but the language in many parts cannot with any truth or propriety be applied to him; it can relate to none but him who was greater than Solomon, even to the Messiah, whose glory no words can adequately describe.

The sublime passage which we have selected for our meditation at this time, will lead us to show,

I. The nature of Christ’s government.

It has generally happened, that those whose power has been most absolute have been most tyrannical in their use of it; and that they have sought rather the aggrandizement of themselves, than the good of their subjects. But the administration of Christ is like the influence of the heavens:

1. The government of Christ is gently operative.

“The showers gently descending on the parched ground, or the new-mown grass,” insinuate themselves in a silent and imperceptible manner to the roots, and cause the suspended powers of vegetation to exert themselves with renewed vigor. It is thus that Christ, by his word and spirit, renovates the soul. He comes not with the sanctions of the law, which, like an impetuous torrent or a desolating tempest, spread terror and dismay; he descends to us rather in mild invitations and gracious promises, which, through the effectual influences of his Spirit, penetrate the recesses of the heart, and give life and vigor to the whole man. When once we are cut down, as it were, and made to feel our need of him—then he pours upon us the riches of his grace, to soften the hardness of our hearts, and to invigorate the withered faculties of our souls. As it was not by “the wind, the earthquake, or the fire, that God wrought upon Elijah, but by the still small voice,” at the sound of which the prophet “wrapped his face in his mantle, 1 Kings 19:11-13;” so it is with respect to the secret visits of our Lord. When he is pleased to speak to us in the mild accents of his love, then the heart is dissolved in tenderness and contrition, or sweetly elevated in devout and grateful adorations.

2. The government of Christ is richly productive.

The sickly plants, when watered, raise up their drooping heads, and bring forth, each according to its nature—their proper fruits. Thus, in the day of Christ’s descent upon the souls of the “righteous, they flourish;” and “peace,” the first-fruit of the Spirit, “abounds within them.” The image in the text beautifully represents the change which is produced, when “a season of refreshing comes from the presence of the Lord.” The person thus highly favored “flourishes” like the palm-tree; he becomes as “a tree planted by the rivers of water, that brings forth fruit in his season; his leaf does not wither; and whatever he does, it prospers! Psalm 92:12-13; Psalm 1:3.” If the sun of persecution arises upon him, it does not now scorch him and destroy his root, Matthew 13:6; Matthew 13:21 with Jeremiah 17:8 and Hosea 14:5-7, but rather calls into activity his vital energies; and serves only to display with fuller evidence the communications he has received from God. Nothing now robs him of his peace. As much as the Christian laments his former iniquities, they no longer disturb his peace, because the guilt of them is washed away in “the fountain opened to cleanse them from sin and impurity!”

Nor does the prospect of death and judgment appal him, because “he knows in whom he has believed,” and that “there is no condemnation to those who are in Christ Jesus.” His rapturous joys may intermit and subside, but his peace shall continue “as long as the moon endures.”

A due consideration of these things will lead us to rejoice in,

II. The extent of Christ’s dominion.

Earthly monarchs have vainly imagined themselves possessed of universal empire; but it is to Christ alone that this truly and properly belongs.

1. Christ’s dominion extends itself over the most distant places.

Solomon’s empire was the most extensive of any that was governed by Jewish kings. It reached from the river Euphrates to the Red Sea; and comprehended all the countries between the Euphrates and the Mediterranean, “it was from sea to sea, and from the river unto the ends of the earth.”

But Christ has literally “the utmost ends of the earth for his possession.” His kingdom was speedily erected in every part of the known world; and at this moment there are multitudes in every civilized nation under Heaven, yes, also among barbarians and savages, who acknowledge him as their supreme Governor, and render the most cheerful obedience to his commands. Already is that prophecy fulfilled, “From the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering, Malachi 1:11.” In this therefore we have a pledge that the knowledge of him “shall yet more extensively prevail, and shall one day cover the earth as the waters cover the sea! Isaiah 11:9 and Zechariah 14:9.”

2. Christ’s dominion extends itself over the most exalted personages.

It was said of Solomon, in reference to the fore-mentioned countries, that “all the kings of the earth sought his presence, and brought presents to him; and that he reigned over them, 2 Chronicles 9:23-24; 2 Chronicles 9:26.”

Nominally too, a great multitude of kings are subject unto Christ; but, alas! his real subjects have hitherto been few among them. What Paul complained of in his time has been verified in all succeeding ages to the present day, “Not many wise, not many mighty, not many noble are called! 1 Corinthians 1:26.” But the time is coming when the most potent monarchs upon earth shall become his willing subjects, and “bow down themselves, and lick the dust before him,” in a humble acknowledgment of their entire dependence on him, and of their unreserved devotion to his will. This seems to be the true meaning of “licking the dust.” Compare Isaiah 49:23. “He is Lord of lords, and King of kings;” and if any will not bend to the scepter of his grace, they shall be broken in pieces with a rod of iron! Psalm 2:9.

INFERENCES.

1. The folly of refusing submission to Christ.

The Word of Jehovah is pledged, that “the kingdoms of the earth shall become the kingdoms of the Lord and of his Christ, Revelation 11:15.” Yes, the Lord Jesus Christ himself has “sworn, that unto him every knee shall bow, and every tongue shall swear Isaiah 45:23.” To what purpose then shall we hold out against him, when we know what must infallibly be the outcome of the contest? He has told us what he will say to his attendants in the last day, “Bring here my enemies, which would not have me reign over them, and slay them before me! Luke 19:27.” Let us then “be wise” in time; let us “kiss the Son, lest he be angry, and we perish! Psalm 2:10-12.”

2. The blessedness of being Christ’s faithful subjects.

It is a rich blessing to live under a mild and just government. But no earthly monarch, however well disposed, can render his subjects happy, like the adorable Jesus. He gives us access to him all times, and sheds forth upon us his gracious influences, whereby our spirits are revived, and our souls strengthened. What Solomon speaks figuratively in reference to earthly kings, is literally true with respect to him, “When the king smiles, there is life; his favor refreshes like a spring rain! Proverbs 16:15.” “Happy then are you, O Israel! Who is like unto you! Deuteronomy 33:29.” “Let Israel rejoice in Him who made him, and redeemed him; and let the children of Zion be joyful in their King! Psalm 149:2.”

3. What encouragement we have to exert ourselves for the diffusion of the Gospel throughout the world!

If we look at the state of the world, or at the weakness of the instruments which we employ, we shall despair of producing any great effects. But we have nothing to fear, as God has spoken; and he will do it. Who that sees the effect of the sun and showers upon the earth, and the rapid change which takes place, from the desolation of winter, to the verdure of the spring and the fruits of autumn—can doubt the power of the Redeemer’s grace to convert and sanctify all the nations of the world? It shall be done; and perhaps, notwithstanding the present unfavorable appearances, the time for it is not so distant as we may imagine. What has already been effected towards it, has been wrought through the instrumentality of a few ignorant or hostile men. In the same way, in like manner, though there were none among us who were not ignorant as the Galilean fishermen, or hostile as Saul, the grace of Christ shall be sufficient, both to raise up instruments and to bless their endeavors.

I call upon all of you, then, according to your ability, to be fellow-workers with Christ in this good work—assured, that the events predicted in my text shall certainly be accomplished in God’s appointed time; and that all of our labors for Christ, whether effectual or not for the end we desired, shall be accepted and recompensed by him whom we serve, and whose empire we labor to establish!

Charles Simeon

Psalm 71:15

“My mouth shall tell of your righteousness and your salvation all the day, though their number is past my knowledge!”

Perhaps, of all mankind, no one person ever experienced more signal deliverances than David. In his early life he was exposed to the most imminent dangers from Saul. During his whole reign he was engaged in almost one continual scene of warfare; and in his old age, his own son Absalom conspired against him, and sought his life. It was on this last occasion that he penned this Psalm; and gave it to the church, as a memorial of God’s unbounded mercy and faithfulness towards him.

The spirit which he breathes in the words before us shows,

I. What the subjects of our daily contemplation should be.

We, like David, have numberless mercies to acknowledge at God’s hands. Could we but see one half of the deliverances we have received, we would be perfectly overwhelmed with wonder and astonishment. From our youth up, even to the present moment, his care of us has been unintermitted, and his interpositions truly wonderful. But still greater has been His care for our souls. Behold the blessings of “salvation” which He has revealed to us; truly their number surpasses knowledge! Behold, I say,

1. How inestimable are our numberless mercies!

Who can ever declare the value of pardon or peace, or holiness or eternal glory? Go down to the dread abodes of Hell—and see the misery of unpardoned sin! Or go up to the regions of bliss in Heaven—and see the joys that are at God’s right hand for evermore! Or ponder the state of God’s redeemed people here on earth—and contrast the liberty enjoyed by His children, with the bondage endured by the slaves of Satan! Then you will see what unspeakable obligations we owe to God for his electing, redeeming and regenerating grace!

2. How incalculable is the price paid for our numberless mercies!

“You know that it was not with perishable things such as silver or gold that you were redeemed. It was the precious blood of Christ, the sinless, spotless Lamb of God! 1 Peter 1:18-19.” In comparison with this, ten thousand worlds would have been a worthless sacrifice. How inconceivable the cost! Truly, “their number is past our knowledge!” Nor could all the angels in Heaven count the mighty sum!

3. How unsearchable is the grace displayed in our numberless mercies!

All of our numberless mercies are the fruits of God’s Sovereign Grace! And all are bestowed on the very chief of sinners. Yes, all of them are not only unmerited by us, but unsought and unsolicited!

In the first instance, they were given to man when he was risen up in rebellion against his maker; and even still they are conferred on men, “not according to their works, but according to God’s purpose and grace, which he purposed from all eternity in Christ Jesus” our Lord! 2 Timothy 1:9.

Let us, then, consider,

II. What the frame of our minds in relation to our numberless mercies should be?

Our determination should resemble that of David “our mouth should tell of your righteousness and your salvation all the day”.

1. In grateful acknowledgments to God.

It seems really astonishing, that men so indebted to their God should be able to find time for everything, but praise. David in his Psalms, sets us a good example, “I will extol you, my God, O king; and I will bless your name forever and ever! verse 8 with Psalm 145:1-2.” Let us only learn to appreciate the mercies we have received aright, and there will be no bounds to our gratitude, no end to our praise!

2. In affectionate commendations to men.

David desired to make known to others the goodness of his God. In the Psalm just cited, hear how he dilates upon this subject, “I will speak of the glorious honor of your majesty, and of your wondrous works; and men shall speak of the might of your awesome acts; and I will declare your greatness; they shall speak of the glory of your kingdom, and talk of your power; to make known to men his mighty acts, and the glorious majesty of your kingdom, verse 24 with Psalm 145:5-6; Psalm 145:11-12. See also Psalm 40:9-10.” What other subject of conversation can we ever find so interesting, so useful, so worthy of a rational being, and, above all, so suitable to a redeemed soul?

Behold, then,

1. What glorious subjects have ministers to proclaim!

The apostles “preached to men the unsearchable riches of Christ! Ephesians 3:8.” So filled with this subject was the apostle Paul, that “he determined to know nothing among his people but Jesus Christ, and him crucified! 1 Corinthians 2:2.” This is an utterly inexhaustible subject; in it “are contained all the treasures of wisdom and knowledge! Colossians 2:3.” O, that every minister would bring it forth to his people! Surely his hearers should soon be enriched; for it cannot be that the Savior should ever be exhibited in vain, and his salvation be offered unto men in vain. But,

2. How unlike David are the generality of professors!

David would think and speak of nothing else but God’s righteousness and salvation; but the generality of men scarcely ever speak or think of it at all. Indeed, this is the one subject which, beyond all others, is, as it were, by universal consent, proscribed; so that we may mix in company for years and scores of years, and never once hear it brought forward in the way that David and the apostles spoke of it. And even Christian men are too little impressed with it, either in their conversations with men, or in their secret addresses at the throne of grace.

Mark the frame of your minds, brethren, from day to day, and see whether you have not reason to blush and be ashamed for the little impression which this subject makes upon your minds. But as for the world at large, if anything under Heaven can show them how far they are from God, methinks they must see it by comparing their experience with that of David in our text.

3. What a resemblance to Heaven is the saint’s life on earth!

Let us suppose a saint resembling David, and uttering from his inmost soul the expressions in my text; and you will immediately be reminded of the heavenly host, who “rest not day and night,” ascribing, without a moment’s intermission, and with all the powers they possess, “Salvation to God and to the Lamb!” take this view, then, of real piety, and seek, my brethren, to begin your Heaven upon earth.

‘Many, O LORD my God, are the wonders you have done. The things you planned for us no one can recount to you; were I to speak and tell of them, they would be too many to declare!” Psalm 40:5

Charles Simeon

Psalm 71:1-3

“In you, O Lord, I have taken refuge; let me never be put to shame. Rescue me and deliver me in your righteousness; turn your ear to me and save me. Be my strong habitation, to which I can always go; give the command to save me, for you are my rock and my fortress.”

No one can enter into the spirit of David’s Psalms, unless he himself has been sorely persecuted and severely tried. A very great number of the Psalms were written under circumstances of deep affliction; and record either the prayers of David for protection from his enemies, or his thanksgivings for deliverance from them.

This Psalm was written when David, far advanced in life, was driven from his throne by his son Absalom, and was in the most imminent danger of falling by the hands of his blood-thirsty pursuers. But as in early life, when threatened by Saul, he had besought the Lord, saying, “bow down your ear to me; deliver me speedily; be my strong rock, for a house of defense to save me! Psalm 31:1-2;” so now, in nearly the same terms, he repeats the cry, “in you, O Lord, I have taken refuge; let me never be put to shame. Rescue me and deliver me in your righteousness; turn your ear to me and save me. Be my strong habitation, to which I can always go; give the command to save me, for you are my rock and my fortress.”

Now though, through the goodness of God, we are not brought into such imminent perils as David—yet have we occasion to adopt his language, and to seek in God that protection which no created power can afford.

Let us, in discoursing on his words, consider,

I. The Sentiment Propounded.

Accustomed as we are to hear the language of the Psalms, we pass by, without any particular notice, expressions which, if duly considered, will appear truly astonishing. How extraordinary is the idea, for instance, of making Jehovah, the creator of Heaven and earth, “our habitation!” contemplate, I beg you,

1. The condescension of God in allowing himself to be so addressed.

Consider, for a moment, what a habitation is. Whether it is greater or less in point of magnificence or strength, if it is ours—then:

We have access to it as our own.
We gain a ready admission to it at all seasons.
We expect to find in it all the accommodations which our necessities require.
We regard every chamber of it as destined for our use.
We shut the door against every unwelcome intruder.
And whatever storms may rage outside, we lie down to rest in it, in perfect peace and safety.

If we superadd the idea of a fortress—then we deride the vain attempts of our enemies, and defy all the power that can be brought against us.

Now, think of God as revealing himself to us under such an image; and permitting every sinner in the universe, who will but enter in by Christ as the door, to take to himself this mansion as his own. Truly, if God himself had not authorised such a representation of his character, we should have been ready to denounce it as blasphemy. That the most high God should give even to the vilest of the human race such intimate access unto himself, seems to be perfectly incredible! Even an earthly monarch could not endure such humiliation as this; and yet the God of Heaven and earth feels it to be not unworthy of him. Truly, I say again, this condescension far exceeds all that could ever have entered into the mind of man to conceive, if the voice of inspiration itself had not announced it to us! This is the very view in which David himself speaks of it in another Psalm, “praise be to the Lord my rock, who trains my hands for war, my fingers for battle. He is my loving God and my fortress, my stronghold and my deliverer, my shield, in whom I take refuge, who subdues peoples under me. O Lord, what is man that you care for him, the son of man that you think of him? Psalm 144:1-3.”

2. The comfort which man derives from this view of God.

Everyone, the lowest as well as the greatest of men, knows what is comprehended in the idea of a “habitation.” It requires no stretch of thought to grasp it; the image is familiar to every mind; and presents itself in all its bearings to everyone that has felt the blessings of civilized society. But if we suppose a person to be under the pressure of heavy affliction, whether from the persecutions of men or the assaults of devils, what a comfort must it be to him to contemplate the wisdom, the power, the goodness, the mercy, the love, the faithfulness of almighty God; and to hear him saying, “come, enter you into your chambers, and shut the doors about you, and hide yourself for a little moment, until the indignation be overpast, Isaiah 26:20.” How joyfully will he “hide himself in the secret of this tabernacle;” and, like the manslayer that has got within the city of his refuge, lift up his soul in adoring gratitude to God, and look with exultation on his disappointed foe!

The more we contemplate the sentiment that is here propounded, the more we shall see occasion to admire the condescension of our God, and to encourage believers upon the high privilege which is thus accorded to him.

But it is not as an abstract sentiment that this truth is declared; it is embodied in a petition that is presented to God himself; and therefore, to view it aright, we must contemplate,

II. The Petition Urged.

That it is such a petition as every one will do well to offer, will appear, if we mark,

1. The wisdom of it.

Every man has enemies to encounter; nor can anyone encounter them in his own strength. But we have a vantage ground to which we may flee, a fortress that is absolutely impregnable. In our God we have not only a wall, but “a wall of fire;” which, while it protects his people, will devour their assailants. With such a habitation open to us, would it not be madness to neglect it? Should we not rather “resort to it continually,” yes, and abide in it, that we may enjoy the safety which is thus provided for us? If, indeed, there were any other means of safety, an option would be left us; but not all the powers of Heaven and earth can save us, if we turn our back on God, to rely upon an arm of flesh. God has said, “cursed be the man who trusts in man, and makes flesh his arm; but blessed is the man who trusts in the Lord, and whose hope is in the Lord, Jeremiah 17:5-8.” To every one, therefore, I would say, flee to your mountain, that the flames overtake you not; and “look not back in all the plain, lest you be consumed, Genesis 19:17.”

2. The piety of it.

David renounced every other hope but that which he had in God. Nor, indeed, did he wish for any other; because he saw that God was all-sufficient for him. He saw in God a sufficiency of grace to receive him, of power to protect him, of love to supply his every need; and hence it was that he was emboldened to offer the petition which we are now contemplating. In truth, without such news of God, no one would ever think of addressing him in such terms as these. There must be a just knowledge of God’s character, with suitable affections towards him, or else we could never entertain such a desire as is here expressed; it is this apprehension of his excellency that could alone inspire a wish to make him, even his very bosom, our continual resort. But all who have those views of him will unite in that grateful acknowledgment, “Lord, you have been our dwelling-place in all generations, Psalm 90:1.”

Address.

1. Those who have never yet had these views of God.

Truly, you are greatly to be pitied! For who among you can hope to escape all trouble, when it is said that “we are born to trouble as the sparks fly upward!” Where will you go, when enemies assail you? Where will you flee for refuge? In whom will you find the aid which you will stand in need of? Alas! your state, whatever it may now be, will be terrible beyond expression. You will resemble the host of pharaoh, who found at last that the God with whom they had presumed to contend was mightier than they. On the other hand, “acquaint yourselves with God, and you shall be at peace,” both now and in the eternal world!

2. Those who have resorted to him under this character.

Hear what the Psalmist says concerning you, “because you have made the Lord, who is my refuge, even the most high, your habitation, there shall no evil befall you! Psalm 91:9-10.” Truly, “his name is a strong tower, to which you may run at all times, and be safe! Proverbs 18:10;” and whatever your circumstances may be, “he will be to you as a hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land! Isaiah 32:2.” Enjoy, then, the exalted privilege which is here given unto you. And let there not be a day, or an hour, wherein you do not resort to God under this endearing character, dwelling in him, abiding in him, and finding in him all that your necessities can require.

Charles Simeon

Psalm 70:4-5

“But may all who seek you rejoice and be glad in you; may those who love your salvation always say, “let God be exalted!” Yet I am poor and needy; come quickly to me, O God. You are my help and my deliverer; O Lord, do not delay.”

This Psalm is entitled “a Psalm to bring to remembrance.” What were the things to which David more especially referred, we do not certainly know. The whole Psalm, with only a few alterations, is taken from the 40th Psalm, of which it forms a part; and it seems to have been separated for the purpose of being used by David on some particular occasion, to which the former part of that Psalm was not applicable.

It served to bring to his remembrance some special deliverances; and for a similar end it may well be used by us. We have many who would exult in our destruction, even as he had; and we may well desire that all their efforts may be frustrated, and their expectations disappointed.

On the other hand, we should desire the prosperity and happiness of the Lord’s people; and be earnest with God in prayer, that we ourselves may “participate in the felicity of his chosen, and give thanks with his inheritance.” Our past trials and deliverances should all be brought to remembrance for this end; and be made subservient to our own advancement in the divine life, and to the glory of our God.

From the words before us, I shall,

I. Point out to your notice that frame of mind which the Lord’s people are privileged to enjoy.

Short is the description given of the Lord’s people; but it is amply sufficient to distinguish them from all other people upon earth. “They seek after God, and love his salvation.” The great mass of mankind live without God in the world. And of those who seek him, there are few who “love the salvation” set before us in the gospel. As for those who seek him in ways of their own devising, they have no claim to the character of God’s people. Those alone are truly his, who come to him through Christ, and embrace the salvation offered them in the gospel, and love that savior who has bought them with his sin-atoning blood. To them “Christ is precious!”

1. Their privilege is to live in the daily experience of

Sacred joy.

Truly they have cause to rejoice. If it were only that they hear of a savior, that would be ground enough for joy; but to have a view of him in his mediatorial office, and to hope that they have obtained a saving interest in him, is a reason for “rejoicing in him with joy unspeakable and full of glory!” Hence the apostle enjoins it upon us as a duty, “Rejoice in the Lord always; and again I say, Rejoice!” “Rejoice evermore!” It surely does not befit a redeemed soul to be cast down with despondency; and still less to be in a state of stupid insensibility. He should be sensible of the mercies given unto him, and should “serve his God with gladness and joyfulness of heart.”

2. Their privilege is to live in the daily experience of

Grateful adoration.

The Christian’s joy should not terminate on the benefits he has received, or on his own personal interest in them—so much as on his God and Savior, from whom he has received them. This distinction I conceive to be of considerable importance; for joy may be excited by novelty, and may be little more than an ebullition of the physical spirits arising from a new hope kindled in the soul. Whereas, when it arises rather from a contemplation of the Savior’s love, it is of a more refined quality, more humble, more tender, more modest, more reserved. “The children of Zion should be joyful in their king;” and, instead of arrogating anything to themselves, should say continually, “let God be magnified!”

Such was Mary’s joy, when she was honored to be the means of bringing forth the Savior, “my soul does magnify the Lord, and my spirit has rejoiced in God my Savior.”

The two kinds of joy, as considered apart, may be compared with fruit in its earlier or its more matured state. The unripe peach, for instance, is brilliant in its hues; but, while it is beauteous to the eye, it is sour to the taste; whereas that which is of a more mellowed tint, obscured perhaps by the foliage under which it hangs, will approve itself by its susceptibility of impression from the slightest touch, and the richness of its flavor when submitted to the taste. Such as this latter peach will be likened to the joys of Heaven.

The glorified saints, yes, and the angels too, all fall upon their faces before the throne of God, while yet with all their powers they sing forth the praises “of God and of the lamb.” They are filled, indeed, with a sense of the benefits which they enjoy; but they are lost in wonder while beholding with unveiled face the glories of their God.

Such is the frame which the saints are privileged to enjoy on earth; they should “rejoice and be glad in the Lord;” but at the same time they should be saying continually, “Let God be magnified!”

But, as all do not live in the enjoyment of this frame, I will,

II. Give some directions to those who have not yet been able to attain this frame of mind.

We see, from David’s own experience, that this joy is not universal among the saints of God. There are times and seasons when, from a variety of causes, the mind of a pious person may be depressed; and when this occurs, I would say to the drooping soul: follow the example of David in our text.

1. Lie low before God in the deepest humiliation.

“I am poor and needy,” was the confession of that holy man, the man after God’s own heart. And well does the same language befit us all. Those who know most of themselves, will be the most ready to acknowledge that they are “wretched, and miserable, and poor, and blind, and naked.” And never are we in a frame more pleasing and acceptable to God, than when we abase ourselves before him in dust and ashes. We are told, that “God will not despise the broken and contrite heart;” nay more, that he will select, for his more immediate and delightful habitation, the humble and contrite soul! Isaiah 57:15. Then shall we be prepared to exalt our God, when we feel disposed to humble and abase ourselves.

2. Importune God, with all earnestness, to grant you this holy frame of mind.

There is a holy impatience, which God approves; not indeed an impatience connected with murmuring, but that which arises from intensity of desire. This feeling you may carry to its utmost possible extent, “panting after God, even as the deer after the water-brooks.” And under this feeling, you may cry with a boldness almost bordering on presumption, “return to me, O Lord; make haste unto me; O Lord, make no tarrying.” We may go farther still; and say, with David, “awake! Why do you sleep? Pluck your hand out of your bosom. Arise, and plead your own cause, Psalm 44:23; Psalm 74:11; Psalm 74:22.”

Such is the importunity recommended to us in the parable of the unjust judge. The widow, purely by the urgency of her petitions, prevailed over one who cared not either for God or man. “And shall not God avenge his own elect, who cry day and night unto him, though he bears long with them? I tell you, that he will avenge them speedily.” All who wrestle like Jacob, in supplication with God—shall assuredly be partakers of his success.

3. Plead your entire dependence on God’s power and grace with him.

“Make haste unto me, O God; you are my help and my deliverer; O Lord, make no tarrying.” This is a plea which God, if I may so express myself, cannot withstand. If he withholds the light of his countenance from us—it is in order to make us more simple in our dependence on him; and when we renounce every other help or hope, and trust in him with our whole hearts, then are we as sure of support as if it had already arrived, “for his goings forth are prepared as the morning; and he shall come to us as the rain, as the latter and the former rain upon the earth, Hosea 6:3,” “those who trust in the Lord are even as Mount Zion, which cannot be removed, but abides forever! Psalm 125:1.”

Application.

1. See that the Christian’s character is your character.

Here is an easy test whereby to try yourselves: are you indeed seeking after God? Are you truly lovers of his salvation? Nothing is easier to ascertain than this. The lovers of pleasure, of riches, and of honor—plainly manifest their character; you may see it in the disposition of their minds, and in the daily habit of their lives. They use the means which are suited to their respective ends. I do not blame them for this; for it is not the pursuit of earthly things, but the inordinate pursuit of them, that is displeasing to God. But where the world is sought only in a legitimate way, the means are used in order to the end; no man expects to reap where he has not sowed. Are you then using the means of salvation, in daily prayer to God, in submission to the Savior, and in a diligent performance of every known duty? You may easily ascertain your true character, if you will try yourselves by this test; and therefore to every one of you I say, “examine yourselves, whether you be in the faith; test your own selves!”

2. See that you walk worthy of that character.

Do not be content to live without a real enjoyment of the divine presence. The lukewarm are in some respects more odious to God than those who are altogether destitute of any religion; because, in professing themselves to be the Lord’s people, they bring nothing but disgrace upon him by their lack of zeal and love.

I say to you, brethren, and I say it from God himself, “be either cold or hot.” If God is not worthy to be loved and served—then cast off his service altogether; but if he is worthy—then love and serve him with your whole hearts! It is in this way alone that you can attain any joy in the Lord. It is in this way only that you can gain such discoveries of his love, as shall constrain you to abound in grateful adoration and thanksgiving.

In the lack of joy, you may indeed be thankful, if you can mourn and weep; but God forbid that you should be satisfied with such low attainments as will leave you destitute of all comfort in religion. You are here on earth to prepare for glory; you are here to anticipate the glory that awaits you; you are here, both in word and deed, to be magnifying the Lord, in some measure as he is magnified in Heaven.

Aspire, then, to this state, which is recommended in my text, “but may all who seek you rejoice and be glad in you; may those who love your salvation always say: let God be exalted!”

Charles Simeon

Psalm 69:32-33

“The humble shall see this and be glad; and you who seek God, your hearts shall live. For the Lord hears the poor, and does not despise his prisoners.”

Sweetly encouraging are the records of God’s people as contained in the sacred oracles. We see their complaints exactly agreeing with those which we ourselves are constrained to utter. We see:
with what confidence they betook themselves to prayer,
and how wonderfully their efforts were crowned with success,
and how pleased God himself was with magnifying his grace and mercy towards them
—and from all this we derive encouragement, at once suited to our necessities, and sufficient for our needs.

Behold the experience of David in the preceding context, “I am poor and sorrowful.” (In the same way, his experience accords with what is felt by every contrite soul.) and to what has David recourse? To prayer; and with an enlargement of heart which we should scarcely have expected to see, “let your salvation, O God, set me up on high!” in the same way, it is thus that we also should pray; not being straitened in our petitions; but “opening our mouths wide, in order that they may be filled.”

And now mark the success of David’s prayer; behold, without the delay of a moment, he is enabled to add, “I will praise the name of God with a song, and will magnify him with thanksgiving.” (Such is the success which we also may hope for, if we pray in humility and faith.) and was God displeased with this holy boldness? No! David adds, “this also shall please the Lord better than an ox or bullock that has horns and hoofs,” yes, better than the cattle upon a thousand hills.

Now mark the improvement we are to make of this, “the humble shall see this, and be glad; and (whoever you are) your heart shall live who seek God; for the Lord hears the needy (wherever they may be found), and despises not his prisoners,” however low or abject their condition.

Now, to encourage you, my brethren, from this example, I will proceed (in the simplest way imaginable, and not with any artificial arrangement), to address you on the subject before us:

I trust that many of you are “seeking after God”.

It can scarcely be, that after having so long had the gospel faithfully ministered unto you, there should be the same indifference among you as in the ignorant ungodly world. I hope and trust there is among you:

Some desire after God.
Some hope in the savior, the Lord Jesus Christ.
And some endeavor to flee from the wrath to come.

And, if you are seeking him aright, God promises that “your heart shall live”.

Doubtless it is necessary that you seek after God in earnest; for “the kingdom of Heaven suffers violence, and the violent must take it by force.” You may seek to enter in, and not be able;” you must therefore not only seek, but “strive.” Moreover, you must strive in God’s appointed way. To win a race, you must not only run, but run lawfully;” that is, agreeably to the laws prescribed for you; and the only way by which any of you can succeed, is by renouncing all dependence on yourselves, and founding your hopes altogether on the Lord Jesus Christ, even on his meritorious death and passion, as an expiation for your sins.

Now, if you are indeed fleeing to him for refuge, you shall assuredly find mercy from the Lord, or, as my text expresses it, “your heart shall live.” This expression deserves peculiar notice. The heart of an unregenerate man is as dead and senseless as the nether millstone!

The gospel, with all its alluring promises, may be proclaimed to him—but the unregenerate man does not receive it. The gospel has no allurements for him. Nor do the denunciations of judgment and Hell excite any alarm in him.

But when God gives him a new heart, and puts a new spirit within him, and takes away his heart of stone—then all of his views, desires, and pursuits, become changed! Being alive to God, he will be alive to all holy exercises, and find his happiness in the enjoyment of his God!

“I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my spirit in you and cause you to follow my decrees and be careful to keep my laws! Ezekiel 36:25-27.”

Nor let anyone be discouraged on account of his poverty.

The poor of this world are not less regarded by Jehovah than the rich. And those who are spiritually poor, are objects of his peculiar care. Not one such person will he ever overlook. Though surrounded by myriads of holy angels, he will not allow them to attract his attention in comparison with a poor and contrite soul. No, “this is the one I esteem: he who is humble and contrite in spirit, and trembles at my word! Isaiah 66:2.” There is not a sigh which such a one utters, but it is heard by him, and is as music in God’s ears; and every tear he sheds is treasured up by God in his vial. But, not to rest on mere assertions, let us look at an example.

In the prophet Jeremiah, we find a poor mourning penitent, just such a one as we are speaking of; and there we may see in what light he is viewed by God,

“I have surely heard Ephraim’s moaning: ‘you disciplined me like an unruly calf, and I have been disciplined. Restore me, and I will return, because you are the Lord my God. After I strayed, I repented; after I came to understand, I beat my breast. I was ashamed and humiliated because I bore the disgrace of my youth.’

Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him,” declares the Lord, Jeremiah 31:18-20.” This shows what favor the poor shall find in his sight; and gives the full explanation of those words, “the Lord hears the poor.”

Even though a person should feel himself like a prisoner under actual sentence of death, let him not despond.

It is only in Hell that men are prisoners of despair; but while they are in this world, the worst among them is only a “prisoner of hope; and to such there is a special promise from God himself, “turn to the stronghold, you prisoners of hope; even today do I declare that I will render double unto you, Zechariah 9:12.” Whatever your deserts of judgment have been, God will award to you a “double” measure in a way of mercy. God even condescends to assume this as his own character, whereby he may be known, even as clearly as by his works of creation, or the dispensations of his providence. “Blessed is he whose help is the God of Jacob, whose hope is in the Lord his God, the maker of heaven and earth, the sea, and everything in them—the Lord, who remains faithful forever. He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free, the Lord gives sight to the blind, the Lord lifts up those who are bowed down, the Lord loves the righteous! Psalm 146:5-8.”

To them in a special manner he had respect in the gift of his son; as our Lord himself has said, “the spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor. Luke 4:18-19.”

Only conceive of a poor wretch that has wasted all his substance, and sold himself for a slave, returning in an instant, at the sound of the trumpet, to the enjoyment of liberty, and of all his possessions; and then you have a just view of God’s dealings with the most abject prisoners of hope, the very instant that they call upon him. Let every one, then, take courage, however desperate his state may appear; for this is the true character of Jehovah; and such he will approve himself to be to all who come to him in his son’s name.

And now let me entreat you all to seek the savior without delay.

“Now is the accepted time; now is the day of salvation!” O beloved, “seek the Lord while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and he will have mercy on him, and to our God, for he will freely pardon! Isaiah 55:6-7.”

Charles Simeon

Psalm 69:1-4

“Save me, O God, for the waters have come up to my neck. I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me. I am worn out calling for help; my throat is parched. My eyes fail, looking for my God. Those who hate me without reason outnumber the hairs of my head; many are my enemies without cause, those who seek to destroy me. I am forced to restore what I did not steal.”

Sacred are the prayers of a penitent, and hallowed is the sanctuary where he is pouring out his soul before God; nor could the most obdurate sinner overhear:

His confessions and supplications,
His cries and tears,
His importunate pleadings and heart-rending groans—without being filled with awe and reverence.

Let us draw near then with holy awe to the recesses of that chamber, where, not a sinful creature like ourselves, but our incarnate God, the sin-atoning savior, is pouring out his soul under a load of sins imputed to him, and of sorrows for the punishment of our sin, “during the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears, Hebrews 5:7. He it is that in the Psalm before us is saying, “Save me, O God! For the waters are come in unto my soul.”

David, it is true, was the writer of the Psalm; and in parts of it may be considered as speaking chiefly, if not entirely, of himself; but in other parts he speaks so entirely in the person of the messiah whom he typified, that we can scarcely apply the words to any other. Nor while we assert this are we in any danger of erring; because our blessed Lord himself, and the evangelists who wrote his life, and Paul also, all concur in putting this very construction upon the Psalm, and in citing various parts of it as actually accomplished in Christ.

“Zeal for your house has consumed me, John 2:17,” is applied to Christ on one occasion; and on another, “they hated me without a cause, John 15:25.” His general deportment is said to have been predicted in those words, “the reproaches of those who reproached you, fell on me! Romans 15:3.” At his crucifixion was fulfilled that remarkable prophecy, “they put gall in my food and gave me vinegar for my thirst! Psalm 69:21; John 19:29.” Even to Judas who betrayed him is one portion of it applied, “let his habitation be desolate, and let no man dwell therein, Acts 1:20.” After such authorities as these, we do not hesitate to interpret our text as referring to the sufferings of Christ, and as describing,

I. The overwhelming nature of Christ’s sufferings.

If David, as a type, had many things to suffer, much more had that savior whom he typified. We will not however speak of his sufferings during the whole period of his sojourning on earth; but of those only which he endured in the closing scenes of his life, and which seem more particularly referred to in the Psalm before us. That we may have a more distinct new of them, we will notice,

1. Those sufferings which were previous to Christ’s arrest.

“He had indeed a fearful prospect before him,” a bloody “baptism to be baptized with; and how was he straitened until it should be accomplished, Luke 12:50.” When the time for its accomplishment drew near, his “soul was so troubled, that he knew not what to say.” As a man, he felt disposed to deprecate his sufferings, and to be saved from that hour that was fast approaching; but, as our Mediator, he would not recede, because he had come into the world for the express purpose of suffering all that was due to our sins, John 12:27 with John 12:23; John 12:32-33.

In the garden of Gethsemane his sorrows came yet more heavily upon him, so that he cried, “My soul is exceedingly sorrowful, even unto death! Matthew 26:37-38.” On this occasion he cried repeatedly, “O my Father, if it is possible, let this cup pass from me! Matthew 26:39; Matthew 26:44.” And such was the agony of his soul, that “he sweat great drops of blood” from every pore of his body, Luke 22:44. To this period in particular we may suppose the petitions in our text to refer; for then “he offered up his supplications with strong crying and tears, Hebrews 5:7;” and such were the intenseness of his agony, and the ardor of his importunity, that “his throat was dried,” “his eyes failed,” his whole nature was exhausted, verse 3, and he needed “an angel to be sent from heaven to strengthen him, Luke 22:43.”

It must be remembered, that in all this time no man had approached to hurt him; and therefore we are sure that his sorrows proceeded from “the powers of darkness” who were now let loose upon him, Luke 22:53, and from the hand of God himself, who now concurred to inflict upon him, Isaiah 53:10, the curse due to our iniquities, Galatians 3:13, which by a covenant-engagement he had undertaken to sustain, Psalm 40:6-8.

2. Those sufferings which Christ sustained during his trial.

It was no slight aggravation of his troubles that he was betrayed into the hands of his murderers by a kiss from one of his own disciples, and that “one who had eaten bread with him lifted up his heel against him, John 13:18.”

And when he was seized and bound, he was yet further wounded in his soul by the intemperate zeal of another of his disciples, who, instead of submitting with meekness to the will of God, sought to destroy the adversaries of his Lord, Matthew 26:51-52.

From the garden he was hurried to the palace of the high priest, and, subsequently, from one tribunal to another, only to be treated with all manner of indignities, and to be denied that justice which his judges pretended to administer. How inconceivably painful to his mind must it have been, to be arrayed in mock majesty, to be made an object of profane scoffing, to be smitten, and buffeted, and spit upon, and loaded with all manner of accusations, and all this time not to have so much as one of the many myriads whom he had healed to bear testimony in his favor, verse 20; yes, even his own disciples having forsaken him, one indeed excepted, whose presence only aggravated his sorrow, by his impious oaths, and pertinacious denial of his Lord.

Even a measure that was adopted with a view to preserve his life, became a source of still more aggravated woe. Pilate hoped, that, by scourging him, he should pacify those who sought his life; and, the order being given, “the ploughers ploughed upon his back and made long their furrows, Psalm 129:3,” but “the whole multitude with insatiate fury cried out, Crucify him, crucify him! See verse 4,” and demanded that Barabbas, who was a robber and a murderer, should be preferred before him. Thus was the immaculate lamb of God condemned to suffer the most cruel and ignominious of all deaths, even the accursed death of the cross!

3. Those sufferings which were consummated in Christ’s death. From his trial before Pilate, Jesus was dragged away to execution. Laden with the cross to which he was to be affixed, he sank under the load, which therefore another was compelled to bear to the place of execution. To this he was fastened with nails through his hands and feet; and then was he raised as a naked bloody spectacle to all his enemies.

Ah! With what taunts was he then assailed, assailed even by the thieves, who on either side of him were suffering the same punishment! One would have thought that in such a situation at least, he might become an object of pity; but no pity was found in the hearts of his blood-thirsty enemies; and their professed readiness to assuage his anguish, was only an impious mockery, and a cruel insult; they gave him “gall and vinegar to drink!” Psalm 69:21.

But the heaviest load which Jesus had to sustain, was laid upon him by other hands than those of man, even by the hands of his heavenly father. Man could only touch his body; the wounds inflicted on his soul proceeded immediately from God, who then “was pleased to bruise him,” and to punish in him for the iniquities of his people. All his other sufferings he endured with lamb-like silence; but this forced from him that heart-rending cry, “My God, my God! Why have you forsaken me?”

The darkness which at mid-day, for the space of three hours, veiled the whole land, was a sad emblem of his state, under the agonies of expiring nature, and the wrath of a sin-avenging God! At last, having drunk the very last dregs of that cup of wrath which had been put into his hands, he bows his head, and gives up the spirit. “Was ever sorrow like unto his sorrow? Lamentations 1:12.”

After this slight sketch of our redeemer’s sufferings, let us proceed to consider,

II. Our redeemer’s sufferings were vicarious.

It might be said of David under many of his persecutions, that “he restored that which he took not away;” for certainly he exercised forbearance, and forgiveness, and a returning of good to a very extraordinary extent. But a greater than David is here. That glorious person whose sufferings we have been contemplating, suffered not for himself, but for us, “he was cut off, but not for himself! Daniel 9:26.”

1. Our redeemer’s sufferings were not for his own sins.

He was pure and perfect. His very examinations proved that in this respect he was fit to be an offering for the sins of others, “a lamb without blemish, and without spot.” As he had before challenged his enemies, “which of you convinces me of sin?” so the more they labored to load him with guilt, the more clear and manifest his innocence appeared. His judge, his fellow-sufferer, his executioner, all proclaimed him innocent. The reason of his death, and his fitness for it, are stated in few words by his beloved disciple, “he was manifested to take away our sins; and in him was no sin.”

2. Our redeemer’s sufferings were for the sins of his people.

In all that he endured, he was our substitute and surety. We had contracted the debt, which he paid; we had sold our inheritance, which he shed his blood to redeem. This is the account given us throughout the whole scriptures. His sacrifice was prefigured by all the sacrifices under the levitical law, which in expiating the sins of those who offered them, and in restoring sinners to the favor of their God, might be said to “restore that which they took not away.” But this use of his sufferings is not left to be gathered from types and shadows; it was declared by the prophets in the most express terms. “He has borne our griefs, and carried our sorrows, Isaiah 53:4,” yes, “he was wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him; and by his stripes we are healed. The Lord has laid on him the iniquities of us all, Isaiah 53:5-6.”

To the same effect speak his apostles also. Paul says, that “he who knew no sin was made sin, that is, a sin-offering for us, that we might be made the righteousness of God in him, 2 Corinthians 5:21.” And Peter tells us, that “he bore our sins in his own body on the tree,” and “suffered for sins, the just for (in the place of) the unjust, 1 Peter 2:24; 1 Peter 3:18.”

This glorious mystery may be fitly illustrated by Paul’s conduct towards the penitent Onesimus. Onesimus had robbed his master Philemon. After his conversion by the ministry of Paul, the apostle sought to restore him to the love and confidence of his master; and engaged for that end to replace from his own funds the money that Onesimus had stolen, “If he has wronged you, or owes you ought, charge that on my account. I Paul have written it with my own hand, I will repay it, Philemon verse 18, 19.” Thus did the Lord Jesus Christ, while yet he was in the bosom of his father, undertake for us; and thus in due time he “laid down his own life as a ransom for us.”

What an instructive mystery is this! We see in it,

1. The proper ground for faith.

To what, or to whom, shall we look to reconcile us to God? Can we “restore what we have taken way?” or will anyone else undertake to restore it for us? What compensation can we make for our violations of God’s law? What offering can we make, that shall satisfy the claims of divine justice? Or what can we do to compensate for the glory of which we have robbed our God? Alas! To make the attempt, or entertain the thought, were vain in the extreme.

But Jesus has by his own obedience unto death made full satisfaction for all our sins. Have we poured contempt upon the law? He “has magnified the law, and made it honorable! Isaiah 42:21.” Have we brought dishonor on our God? He has glorified every one of the divine perfections more, infinitely more, by his obedience unto death—than they ever could have been glorified either by the perfect obedience, or the eternal condemnation, of the whole human race! John 13:31.

He then is worthy to be confided in as a savior; he is a sure foundation whereon to build all our hopes for time and for eternity! Hence he says, (and may God give to every one of us grace to comply with the invitation!) “Look unto me, and be saved, all the ends of the earth; for I am God, and there is none else! Isaiah 45:22.”

2. The strongest motive for love.

What shall induce us to love the Savior, if the contemplation of his vicarious sufferings will not? Can we think of “the grace of our Lord Jesus Christ, who, though he was rich—yet for our sakes became poor, that we through his poverty might be rich! 2 Corinthians 8:9;” can we think of this, I say, and not have our souls inflamed with love and gratitude to him? Surely such love must constrain us to admire him, to adore him, to magnify him, to serve him with all our faculties and all our abilities. The very stones would cry out against us, if we did not break forth, as it were, in continual hosannas to our adorable Benefactor.

3. The safest rule for obedience.

We must expect to be, in a greater or less degree, conformed to our Savior in his sufferings—if ever we would be conformed to him in his glory. From men we must expect persecutions for his sake. From Satan we shall meet with the same violent assaults. From God himself too must we occasionally experience the hidings of his face, and the chastisements of his rod; for, “what son is there whom the father chastens not?”

But in our troubles we must imitate our blessed Lord, and spread them before our heavenly father “with strong crying and tears.” The proper language for us is that which was used by him in verses 13-18; and, as far as our afflictions proceed from men, we must meet them with patience and resignation, or rather, I should say, with returns of kindness and love. We should be ready to “restore that which we took not away,” and to render good for evil, until we have “overcome evil with good, Romans 12:20-21.” Doubtless this is a difficult and arduous task; but it is one which will be richly recompensed in the performance of it, and will be highly approved of our God in the last day, Matthew 6:14. We may indeed, notwithstanding such conduct, be constrained to “pass through deep waters;” but our God will be with us in the midst of them! Isaiah 43:2, and bring us through all our tribulations to a state of eternal blessedness and glory! Revelation 7:14-15.

Charles Simeon

Psalm 68:35

“The God of Israel is he who gives strength and power unto his people; blessed be God!”

The consideration of God’s power is to his enemies awful in the extreme; but to his friends it affords the richest consolation. The immediate subject of the Psalm before us is the carrying up of the ark from the house of Obed-edom to Mount Zion; but the power of God in destroying his enemies, and saving his friends, is celebrated throughout in terms of exultation and triumph. In the words of our text this interesting topic is summed up in few words, and concluded with an expression of adoration, well suited to the subject.

We propose to consider,

I. The description here given of God.

Though at first sight this description of the Divine character does not appear very peculiar—yet, if it is attentively considered, it will be found:

1. Most glorious.

It imports, in the first place, that God does give strength and power to his people; and this is proved by all the sacred annals; yes, by daily experience. He has enabled his people of old to resist the greatest temptations, Genesis 39:10-12, to perform the hardest duties, Genesis 22:2; Genesis 22:9-10, to endure the heaviest afflictions, Hebrews 11:36-37, to triumph over the united assaults of earth and Hell, 2 Corinthians 12:7-10. And many can say at this day, “As we have heard, so have we seen in the city of the Lord Almighty, Psalm 48:8.”

It intimates yet further, that none but God can give strength to his people. The mode of expression in the text strongly intimates this. What could the gods of the heathen do for their votaries? God tells them that their senseless idols could not so much as move; they must themselves be carried, Isaiah 46:1-2; Isaiah 46:6-7. And as for human confidences, they were also vain; neither the Assyrian, nor Egyptian, nor any other power, could deliver those who trusted in them, Isaiah 30:1-7. It was the prerogative of Jehovah alone to afford his people the supports they stood in need of Psalm 62:11.

But the full meaning of the text seems to be, that God delights in supplying his people’s needs; it is that very character in which he most glories, and by which he most wishes to be known. He is always looking out for opportunities of exercising his power on behalf of his people, 2 Chronicles 16:9; and rejoices in every occasion that their necessities afford him of making known to them his power and grace, Jeremiah 32:41.

2. Most endearing.

If a person be advancing with a full tide of spiritual prosperity, how can he fail of loving the great Author of all his happiness? Surely every exercise of divine power that he has ever experienced, must render this attribute of God precious to his soul, while he beholds the dangers he has escaped, and the difficulties he has overcome.

To a person weak and drooping, this view of God must be still more delightful. How must he check his unbelieving fears; and say, “Why are you cast down, O my soul? Hope you in God, Psalm 42:11.”

Above all, must this description of God be precious to the poor. They are incapable of entering into abstract views of the Divine perfections; but this representation of God they are as capable of comprehending, as the most learned upon earth can be; yes; he knows both the existence, and the omnipotence, of God, as much from his own inward experience, as he can possibly do from the visible creation; because he feels himself to be a living witness of them.

In order to call forth the practical ends of this description, let us consider,

II. The opinions it should excite in us.

If the concluding words of our text be understood as referring to the past, they are an expression of gratitude to God; if as relating to the future, they denote a cheerful trust in him. We may properly take them in both of these senses, and learn from them to exercise,

1. Gratitude.

While a sense of our own weakness humbles us in the dust, a view of God’s power, and a recollection of the experience we have had of his kindness and all-sufficiency, should kindle in our bosoms the liveliest gratitude. Who can “look to the rock whence he has been hewn, and to the hole of the pit whence he has been dug, Isaiah 51:1-2,” and not bless the name of his God? Who can behold the manner in which others are enslaved by sin and Satan, and not adore the God that has made him free? So deeply was David impressed with the mercies he had received, that he not only called on his soul to bless God, but declared that “all his bones should praise him, Psalm 35:9-10.” And the one inquiry of our hearts should be, “What shall I render to the Lord for all the benefits he has done unto me, Psalm 116:12; Psalm 103:1-2.”

2. Trust.

The attributes of God in general may well encourage us to trust in him; but his power, together with his disposition to exercise it on our behalf, should lead us to place in him the most unbounded confidence. Difficulties should all vanish, and appear as nothing, when we reflect on him who is engaged for us. The same power that “made the depths of the sea a way for the ransomed to pass over, Isaiah 51:10,” can smooth all obstructions in our way, Isaiah 40:4, and make our mountains to become a plain, Zechariah 4:7. We therefore should trust all our concerns in his hands, Proverbs 16:3, with an assured hope that we shall never be confounded, Psalm 125:1-2.

INFERENCES.

1. How little ground is there for the excuses of the presumptuous!

You are ready to vindicate your ungodly ways, by saying, “I cannot live as God requires.” But is not God able, yes, and willing too, to assist you? And if you will not seek his assistance, does not the blame rest wholly with yourselves? Know that, however you may justify yourselves now, there is a day coming when you will stand speechless before him.

2. How little ground is there for the fears of the desponding?

We are but too apt to faint in difficulties, and to think them insurmountable; but if we would habituate ourselves more to look at the power of God, we should proceed with confidence and courage. “Let the weak then say, I am strong.” Let them “know in whom they have believed, that He is able to keep that which they have committed to him! 2 Timothy 1:12.”

Charles Simeon

Psalm 68:19-20

“Blessed be the Lord, who daily loads us with benefits, even the God of our salvation! He who is our God is the God of salvation; and unto God the Lord belong the issues from death.”

THE service of God is beneficial to the soul, not merely as bringing down a divine blessing upon us, but in that it prepares and attunes the soul for further services. David had been carrying up the ark to Jerusalem, to place it in the sanctuary on Mount Zion. And now, having already celebrated the praises of Jehovah for his dealings with his people in former ages, and for the present ceremony, as typical of the Messiah’s exaltation after he should have completed his work on earth; and having deposited the ark in its proper place; he bursts forth into general acknowledgments of God’s mercies to his people, and devout ascriptions of praise to him, for all the wonders of his love.

Now we, brethren, have been engaged in the holy service of worshiping our God. But shall we be satisfied with that? No; I would have that service to be a preparation for a still further honoring of God, while we contemplate with devoutest admiration,

I. The blessings with which he has loaded us.

And here I might expatiate on the temporal benefits which are poured out upon us daily, in the richest abundance; I might enumerate the various comforts that are ministered to us, in all the works both of creation and providence. But the inspired comment which we have on this passage leads our mind to far higher benefits, even to all the blessings of redemption. Paul quotes the words before my text, and declares them to have been fulfilled in the ascension of our blessed Lord and Savior, and in his bestowment of spiritual blessings on his Church, Ephesians 4:7-8; Ephesians 4:11-13.

Let us contemplate, then:

1. The ordinances of God’s grace.

This is the first thing mentioned by Paul in the passage to which I have referred, “He gave gifts unto men; he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; until we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” And is this benefit confined to the apostolic age? If we have not Prophets and Apostles, have we not pastors and teachers? And if we see not thousands converted at a time, do we not still see the Church augmented and edified in the midst of us? Yes; we have the same doctrines preached to us as were delivered in the days of old, and the same blessed effects produced by them; and it befits us to be duly sensible of this mercy, and to bless our God for it from our inmost souls.

2. The gift of God’s Spirit.

This, you know, was the immediate consequence of our Lord’s ascension; he poured out his Spirit both on his disciples and on his enemies, on the day of Pentecost; for the instruction of the one, and the conversion of the other. And though we no longer have the Holy Spirit in his miraculous powers, have we not still his enlightening, sanctifying, and comforting energies experienced among us? Many, I trust, who are here present, can attest, that the Spirit still accompanies the Word, and makes it “sharper than any two-edged sword,” and effectual for the ends for which God, in his tender mercy, has sent it, Isaiah 55:10-11. Even where it has not yet wrought for the conversion of the soul, it has, in ten thousand instances, striven with us, to bring us to repentance. Perhaps, among us all, there is not one who has not felt his motions within him, and heard his gracious whispers, saying, “Repent, and turn unto your God.” For this, then, we have also reason to adore our God; for, next to the gift of God’s only dear Son to die for us, is the gift of his Holy Spirit to dwell in us, and to impart unto us all the blessings of salvation.

3. The knowledge of God’s Son.

This has God richly imparted to our souls. Say, brethren, has not “the Lord Jesus Christ been evidently set forth crucified among you?” You yourselves will bear us witness, that from the very beginning of our ministry we “determined to know nothing among you save Jesus Christ, and him crucified.” The dignity of his person, the nature of his work, the suitableness of his offices, the freeness and fullness of his salvation, have been ever exhibited to your view, in order that you might believe in him, and, “believing, might have life through his name.” This knowledge, in Paul’s estimation, infinitely exceeded every other; yes, in comparison with it he regarded “all other things as dross and dung.” Yet is this bestowed on you, in all its clearest evidence, and in all its sanctifying and saving operations.

4. The hope of God’s glory.

By the Gospel which you hear, not only are life and immortality brought to fight, but they are brought home to your souls as actually attained in Christ Jesus. He is your Forerunner; he is gone to prepare a place for you; and, if only you truly believe in him, you may survey all the glory of Heaven, and claim it as your own; for his throne is your throne, his kingdom your kingdom, his glory your glory, Revelation 3:21. Luke 22:29. John 17:22. This is “the inheritance to which you are begotten; and for which, by the almighty power of God, you are reserved, 1 Peter 1:3-5.”

These are some of the benefits with which you are loaded from day to day. Say whether you have not reason to bless God for them, and from your inmost souls to say, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ, Ephesians 1:3.”

But, from the gifts, let us, in our contemplations, rise to,

II. The Author and Giver of them all.

He is here described by,

1. His proper character.

We must not forget that it is the Lord Jesus Christ who ascended to Heaven, and who bestows these gifts upon men. In the Scriptures he is continually called “a Savior;” but here he is repeatedly, and with very peculiar emphasis, called “the God of salvation;” “He who is our God. is the God of salvation.” Now I conceive that, by this appellation, David designed to characterize the Lord Jesus as possessing in himself all the fullness that was necessary for our salvation, and as imparting every distinct blessing with as much zeal and love as if that were the only blessing which he was qualified to bestow. In our unconverted state, we need from God all imaginable patience and forbearance; and, for our comfort, he is declared to be “the God of patience, Romans 15:5.” To turn us completely unto him, we need an abundance of every kind of grace; and he is “the God of all grace, 1 Peter 5:10.” In returning to God, we hope to obtain peace; and he is “the God of peace, Hebrews 13:20.” As the ultimate end of our conversion, we hope to obtain glory; and he is “the God of glory, Acts 7:2.” We cannot conceive of anything which we stand in need of, in order to our complete salvation, but there is all fullness of it treasured up for us in Christ Jesus; and of that fullness we may all receive to the utmost possible extent of our necessities. In truth, the benefits we do receive are only the emanations of love from him, even as the rays of light which every moment proceed from the sun; and if any possess them not, it is not owing to any lack of liberality in God, but because they foolishly and wickedly bar their hearts against the admission of his gifts. Ascend then, brethren, from the gifts to the Giver, and from the streams to the Fountain-head, and see what a fullness there is in him for all the sinners of mankind! and, from blessing your God and Savior on account of what he has imparted to you, learn to adore and magnify him for what he is in himself, even on account of his own proper character, as “the God of salvation.”

2. His peculiar office.

“Unto God the Lord belong the issues from death.” And is this also spoken of the Lord Jesus? Hear what Jesus himself, after his ascension, said to the Apostle John, “Do not fear; I am the first and the last; I am he who lives, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of Hell and of death, Revelation 1:17-18.” He who is the God of salvation has a perfect control over every enemy; so that none can assault us without his special permission; nor can all the powers of darkness prevail over the least or the lowest of his people. “He opens, and no man shuts; and he shuts, and no man opens.” Satan could not assault Job, or even enter into the herd of swine, before he had obtained permission from the Lord; nor can he now prevail to injure us, either in body or in soul, any farther than our infinitely wise and gracious God sees fit to permit. Our Lord has assured us, not only, “that no weapon which is formed against us shall prosper, but that the smith himself, who forms the weapon, derives his very existence from him, and exists alone by his power. Consequently, we have none to fear; and “every tongue, whether of men or devils, that shall rise against us in judgment, we shall condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, says the Lord, Isaiah 54:16-17.”

Contemplate, I beg you, this glorious and all-sufficient Savior; and there will be no end to your praises, no limit to your adorations and thanksgivings.

See, brethren, from hence,

1. What is the proper employment of a saint on earth.

The ignorant and ungodly world are mostly occupied in ruminating on their troubles, and in casting reflections upon those who are the authors of them. But how much sweeter employment have you, my brethren! You are surveying your blessings, and almost groaning under the load with which your grateful mind is overwhelmed and oppressed; and, at the same time, you are adoring your Benefactor, and giving him the glory due unto his name. This is a sweet employment. This is worthy of a redeemed soul. O let it be your occupation day and night! and let the incessant language of your hearts be, “Bless the Lord, O my soul! and let all that is within me bless his holy name.”

2. What a preparation the Christian’s services in this world are for his enjoyments in the world to come!

What are they doing in Heaven? Truly, they have no other employment than this. to recount all the mercies which they have received at God’s hands; and to adore him for all the perfections of his nature, and for all the wonders of his grace. Conceive of a soul just entering into that world of bliss; hear all its acknowledgments; listen to its songs of praise; follow it through all the courts of Heaven, and watch it day and night; and you will see, beyond a doubt, that grace is glory begun, and glory is grace consummated.

Charles Simeon

Psalm 68:18

“When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious—that you, O LORD God, might dwell there!”

While some give an unbounded scope to their imagination, and view Christ in almost every passage of the Scriptures, others run into a contrary extreme, and scarcely behold him even in the most express prophecies. But there certainly are many parts of the prophetic writings, and particularly of the Psalms, which, to whoever they relate in a literal sense, have a spiritual or mystical reference to Christ; nor can we err in interpreting them of him, while we take the inspired Apostles for our guides.

David, having vanquished all his enemies, determined to provide a fixed residence for the ark of God, that God might dwell in the midst of his people at Jerusalem. And he penned this Psalm to be used on that occasion.

It is thought that verses 1-6 were sung when the ark was taken up by the Levites.

Verses 7-14 were sung when they were on their way to the hill, until they came in sight of it.

Verses 15-17 were sung when they were ascending the hill.

Verse 18-23 were sung when when the ark was deposited.

But Paul informs us that there was a further reference in it to the ascension of Christ; who, being the true ark whereon the glory rested, went, after having triumphed over all his enemies, to his fixed abode in Heaven; and, having received gifts as the fruits of his victories, gave them unto men, and provided that God should have a stated residence in his Church, Ephesians 4:8. The Apostle, in citing the Psalmist’s words, makes a slight alteration in them; instead of “received gifts for,” he puts “gave gifts to.” But the truth contained in them is the same; for Christ received gifts for men in order that he might give them to men.

With this inspired commentary, we may proceed with confidence to consider,

I. The manner of Christ’s ascension.

Christ, having submitted to the deepest humiliation, was now to receive a proportionable advancement, which, having already been begun in his resurrection, was now perfected in his ascension.

1. This was glorious.

In verse 17 the glory of it is described, and it is compared with the descent of Jehovah on Mount Sinai. While he was in the very act of blessing his disciples, Luke 24:51, he was taken up by a cloud, as Elijah was in his fiery chariot, to Heaven. Instantly myriads of the heavenly host surrounded him with their acclamations and hosannas. They had surveyed him with astonishment from the first moment that he came into the world. When he yet lay in the manger, they sang, “Glory to God in the highest!” But, when they beheld him agonizing in the garden, and expiring on the cross, we may almost conceive their songs of joy to have been turned into weeping and lamentation.

We doubt not, however, but at this time their joy exceeded all that they had ever felt from their first creation. They now saw their Creator and their God, who had so long veiled himself in human flesh, ascending to his bright abodes, to display his glory in a light infinitely surpassing all that they had ever seen before. What must his redeemed people also have felt the very instant that he entered the portals of Heaven! With what rapture and ecstasies must they have been filled! But our imagination cannot grasp the thought. We must be in Heaven ourselves before we can form the smallest idea of their felicity.

Suffice it then to say with the angelic messengers, that, as he ascended up into Heaven, so will he speedily come again from Heaven; and that in the meantime, instead of gazing with unprofitable curiosity, we must look for his blessings, and devote ourselves to his service, Acts 1:10-11.

2. This was triumphant.

In his death he seemed vanquished; but in reality he overcame; and in his ascension he led captive all his enemies and ours.

Sin had diffused its poison through all the descendants of Adam, and had infected all their powers both of body and soul. But Christ, having expiated its guilt, now rescued many vassals from its power.

Satan, the god of this world, who had hitherto usurped dominion and led men captive at his will, now “fell from Heaven like lightning;” and his throne, shaken to its foundations, was demolished!

Death also, that had reigned over all, now was vanquished in its turn; for Jesus “burst its bands.” “By death, he destroyed death, and him who had the power of death, that is, the devil! Hebrews 2:14;” and now, as a mighty conqueror, that had “spoiled principalities and powers, he triumphed over them openly! Colossians 2:15,” and led them captive at his chariot wheels.

From contemplating the manner of his ascension, let us proceed to consider:

II. The ends of Christ’s ascension.

There were some ends that respected Christ himself, namely, that he might receive his reward, and carry on his work within the veil; but we must confine ourselves to those which respect the Church.

1. The immediate end of Christ’s ascension.

As Jesus died, so he rose and ascended in a public capacity, as our mediator with God, He had purchased blessings for us; and he now went to receive them at his Father’s hands, that he might impart them to us. He was henceforth to have all fullness treasured up in himself, that we might receive out of it according to our necessities. He ascended, “that he might fill all things,” and “impart repentance and remission of sins,” together with all the gifts and graces of his Spirit, to his chosen people. That this was the immediate end of his ascension, appears not only from his own predictions respecting it John 16:7, but from the express declaration of the apostles on the descent of the Holy Spirit Acts 2:33. Yet it was not for those only who were waiting for redemption, but even “for the rebellious also,” that he received gifts; as he abundantly testified in the conversion of his murderers; and as he is ready to testify in the conversion of us also.

2. The remote end of Christ’s ascension.

It was the privilege of the Jewish Church to have the symbols of God’s presence in their temple. But it is our privilege to have God himself both with us, and in us, He will make our hearts his habitation; he will dwell in us, and cause his glory to fill our souls. This was a further end of Christ’s ascension, as he himself tells us, “I will pray the Father for you; and he will send you another comforter, that he may abide with you forever, etc; for he dwells with you, and shall be in you, John 14:16-17.” Even the most rebellious heart, that has defied the Majesty of Heaven, and despised hitherto all overtures of mercy, may yet be encouraged to look up to him; and the soul that has been filled with all iniquity may yet become the temple of the living God. Other conquerors, in the day of their triumph, have scattered largesses among their admiring followers; but this greatest of all gifts will Jesus bestow on his most inveterate enemies; let them only repent, and call upon his name, and he will give them all the riches both of grace and glory.

Improvement.

1. Let none despair of mercy.

We might have well supposed, that the ascension of Jesus would rather have been for the inflicting of judgments on his enemies; yet, behold, it was for the express purpose of exercising mercy. Let us not proudly deny that we are rebels; but, humbling ourselves before him as the chief of sinners, let us desire him to display the exceeding riches of his grace in his mercy towards us.

2. Let none despair of victory.

Conflicts we must have, as long as we continue in the body; but in the very midst of them we may say, “Thanks be to God who gives us the victory through our Lord Jesus Christ.” Does sin harass and defile us? Christ says, “It shall never have dominion over us.” Does Satan seek to deceive or devour us? His head was bruised by Christ, and “he shall soon be bruised under our feet also.” Does death alarm us? Its sting is drawn; it is “swallowed up in victory;” it is among our richest treasures, 1 Corinthians 3:22. Let us view Christ leading them all captive in his ascension; and know that, through Him, we also shall be more than conquerors.

Charles Simeon

Psalm 66:18-20

“If I had cherished sin in my heart, the Lord would not have listened; but God has surely listened and heard my voice in prayer. Praise be to God, who has not rejected my prayer or withheld his love from me!”

The communion of saints is an exalted privilege; and “those who fear the Lord will speak often one to another” upon the subjects which are most interesting to their souls. To magnify the grace of God, and to encourage one another in the ways of holiness—will be delightful to them, and will tend exceedingly to their mutual improvement.

Hence David invited his pious brethren to hear the communications which he had to make on this all-important subject, “Come and hear, all you that fear God! and I will declare what he has done for my soul.” Then he tells them of God’s answers to his prayers; but at the same time informs them, that there was one condition only on which either they or he could hope for the acceptance of their prayers, namely, that they put away all sin without hesitation and without exception; for “if they regarded iniquity in their heart, the Lord would not hear them.”

From the whole of this communication we see:

I. God’s abhorrence of sin, when harbored and indulged.

“God is of purer eyes than to behold iniquity, Habakkuk 1:13;” though he tolerates sin in the world, he will sooner or later manifest his indignation against it. But in none does he abhor it more, than in those who profess themselves to be his people; according to what is written, “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities! Amos 3:2.”

God will not lend an ear to those who live in the commission of sin.

There are seasons when the most careless people will call upon God, “In the time of their trouble they will say, Arise, and save us! Jeremiah 2:27;” and “they will pour out a prayer when some heavy chastening is upon them, Isaiah 26:16.” Not that they desire deliverance from sin; it is trouble alone that they are anxious to get rid of; and that removed, they return with pleasure to their former evil ways! Such were the Jews in the wilderness, “Psalm 78:34-37 Whenever God slew them, they would seek him; they eagerly turned to him again. They remembered that God was their Rock, that God Most High was their Redeemer. But then they would flatter him with their mouths, lying to him with their tongues; their hearts were not loyal to him, they were not faithful to his covenant, Psalm 78:34-37.”

But it is in vain for such hypocrites to hope that God will hear their prayers; for the very “sacrifices of the wicked are an abomination to the Lord! Proverbs 21:27;” and of this God has fully warned us. He has declared that “though they cry, he will not hear them, Jeremiah 11:11;” yes, “though they cry in his ears, with a loud voice Ezekiel 8:18.” Yes, “though they make many prayers, Isaiah 1:12-15;” yes, though with their prayers “they fast, and offer burnt-offerings and oblations, Jeremiah 14:12;” so far from listening to them, he will turn a deaf ear to their petitions, and even laugh at the calamities which they either feel or fear, Proverbs 1:24-32.

He will recompense them according to their doings. In the day that he called to them, “they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear; and therefore, as he cried, and they would not hear—so when they cry, he will not hear, Zechariah 7:11; Zechariah 7:13.”

Even where sin is not openly indulged, but only harbored in the heart, God will resent it in this way.

Sin, however secret, is not hidden from him; for He sees it, under whatever form it may exist, and in the inmost recesses of the heart, “He searches the heart,” and “weighs the spirits.” Indeed, hypocrisy is not a whit less hateful to him than open sin.

Let us hear the testimony of holy Job, “What is the hope of the hypocrite, though he has gained, when God takes away his soul? Will God hear his cry when trouble comes upon him? Job 27:8-9.” Even the most uninstructed of men, who had been born blind, and had had his eyes just recently opened, could say, “We know that God does not hear sinners, John 9:31;” and so self-evident was that truth, that not one of his most subtle and malignant enemies could gainsay or resist it.

There is, in fact, a general conviction of it in the consciences of all, insomuch that God himself appealed to his hypocritical adversaries respecting it, “Shall I be inquired of by you, O house of Israel? As I live, says the Lord God, I will not be inquired of by you! Ezekiel 20:3; Ezekiel 20:31.” Whether “the idol” is in the house or “in the heart,” it is equally hateful in the sight of God, who “requires truth in the inward parts, Psalm 51:6,” and will accept none but “those who worship him in spirit and in truth, John 4:24.”

On the other hand, no language can express,

II. God’s condescension to sinners who are truly upright before him.

David, though a sinner of no common stamp, was yet upright before God, as a penitent; for he bitterly bewailed his sins, and sought deliverance from them with his whole heart. There was no iniquity which he desired to hide from God, or to retain within his own bosom. Hence he found acceptance with God, and could bear testimony that God had heard and answered his petitions. And thus, wherever there is a true penitent, we are warranted to assure him:

1. That God will be merciful to his sins.

It is not sin lamented—but sin retained, or “regarded with delight in the heart,” that will provoke God’s indignation against us. A weeping sinner god will receive to mercy, “even though his sins may have been of a crimson or a scarlet dye.” Never, from the foundation of the world, was one cast out who sought him with real penitence and faith.

Manasseh was, perhaps, of all men, the most criminal; yet was not even he rejected, when he truly humbled himself before the Lord his God, 2 Chronicles 33:12-13; 2 Chronicles 33:19. And we are authorized to assure the whole world, that if they seek the Lord with their whole hearts, “he will not turn away their prayer, nor his mercy from them;” on the contrary, “he will blot out their iniquities as a morning cloud,” and “cast all their sins irrecoverably into the very depths of the sea!”

2. That he will be gracious to their prayers.

There is no need so great, but he will supply it; no concern so small, but he will take the charge of it, and order it for our good. We may go into his presence as to a loving Father, assured, that “we may ask what we will, and it shall be done unto us.” Even the sigh, “the cry, the very breathing” of desire will be understood by him, and come up with acceptance before him, Lamentations 3:55-56; and, as in David’s case, our prayers shall be turned into songs of praise and thanksgiving.

ADDRESS.

1. Beware of harboring any secret lust!

Sin is deceitful, and our treacherous hearts are ever ready to put a favorable construction upon it. But God can discern it, under whatever garb it may be disguised, and by whatever name it may be distinguished. It may be among “the things which are highly esteemed among men; but it will still be an abomination in the sight of God!” It may be something as dear to us as a right eye, or as necessary, in our apprehension, as a right hand; but it must be mortified, however painful the separation may be; for, if it is spared and retained, it will destroy both body and soul in Hell. I must entreat you, therefore, to examine carefully the state of your souls, and with the utmost diligence to “purge out the old leaven” that defiles them.

The Jews were accustomed, at the time of the Passover, to sweep their houses with extreme care, lest one atom of leaven should be left in any corner or recess; and this affords a good example to us in relation to our souls. Yet I would not have you rest satisfied with any endeavors of your own; but beg of God to search and try you, and to see if there be any wicked way in you, and to lead you in the way everlasting; for, as a single leak will sink a ship, so a single lust, unmortified and unsubdued, will sink the soul into everlasting perdition!

Oh, think with yourselves, how awful it will be in the last day to cry unto your God, and not be heard! to stand imploring him, “Lord, Lord, open unto us!” and to receive for answer that terrible sentence, “Depart from me, you who wrought iniquity!” May God divert from all of you this fearful doom! and may you all be approved of him at last, as “Israelites indeed, in whom was no deceit!”

2. Improve, while you may, the manifold grace of God.

A throne of grace is now open to us; and “we may ask what we will, and it shall be done unto us.” God assumes to himself the very title of “a God that hears prayer.” And he bids us to open our mouths wide, that he may fill them. Moreover, “we have an Advocate with the Father, even the Lord Jesus Christ himself,” “whom the Father hears always;” and who has so loved us, as to “give himself as an atoning sacrifice for our sins.”

O, what might we not receive, if only we were upright before God! for “the prayer of the upright is his delight.” Suppose now at this time we had all been really praying to God, in the very spirit of the prayers which we have offered; what blessings would not be flowing down into our souls, even as “showers of blessings,” as God himself has promised! Truly, if our eyes were opened to see what was passing, we would behold Almighty God taking loads of guilt from multitudes among us, and casting it all into the very depths of the sea. We would see the Holy Spirit resting on the heads of all, as on the day of Pentecost, for the purpose of enlightening, comforting, and sanctifying our souls. We would see angels ascending and descending upon us, in order to receive from God, and execute for us, their several commissions adapted to our necessities.

I do not hesitate to say, that, if we had all been as much in earnest in our prayers as our words have given reason to expect, this very place would resemble the temple of old, when the glory of God so filled it, that the priests could no longer abide there to minister before the Lord. Yes, our souls would be too full for humanity to sustain it.

Dear brethren, why should we not behold at least a measure of this sacred effusion, and taste a measure of this heavenly grace? God is willing to renew the Pentecostal scenes, if only we were in a state to receive them. It is in ourselves that we are straitened; we are not straitened in our God. He is as able as ever, yes, and as willing too, “to do exceeding abundantly for us, above all that we can ask or think.” Truly, if we were even one half as earnest as we have professed to be, he would fill every hungry soul, and replenish every sorrowful soul, with his richest communications of grace and peace.

Let us arise and call upon our God; and let not “our prayer go forth out of feigned lips.” And let us remember, for our comfort, that it is not the existence of sin in the soul that will prevent the acceptance of our prayers, (for who then would ever be heard?) but the indulgence of sin. Seek truly to have the whole body of sin mortified within you; seek to be “pure, as God is pure,” and “holy, as God is holy.” Then God will delight himself in you; and you, according to your measure, shall “be filled with all the fullness of your God!”

Charles Simeon