2 Chronicles 19:1-2

When Jehoshaphat king of Judah returned safely to his palace in Jerusalem, Jehu the seer, the son of Hanani, went out to meet him and said to the king, “Should you help the wicked and love those who hate the LORD? Because of this, the wrath of the LORD is upon you!”

It is happy when pious children rise up in the places of their parents, and, unmoved by the sufferings which their fathers have experienced, dare to tread in their steps with fidelity and zeal.

Hanani, the father of Jehu, had been cast into prison for faithful reproof which he administered to King Asa, 2 Chronicles 16:7-10; yet does Jehu give a similar reproof to Asa’s son and successor, Jehoshaphat; and as he was enabled to temper his reproof with seasonable commendation, he succeeded in convincing the monarch of his fault, and in stirring him up to a more becoming conduct.

The conduct here blamed, was Jehoshaphat’s uniting himself with Ahab against the king of Syria; but the terms in which the censure was conveyed, are of more general import, and may be applied to all alliances with the ungodly. We will endeavor therefore to improve them, by showing,

I. What is that intimacy with the ungodly which God forbids.

We are not to suppose that all connection with them is forbidden; for then, as the Apostle says, “We must needs go out of the world,” since the necessities of our nature constrain us to keep up some sort of interaction with them. Moreover, there is an attention to them which compassion itself demands, and which our blessed Savior himself manifested to such a degree, as to incur the reproach of being “a friend of publicans and sinners.” Nor are we to forget, that courtesy is one of the most amiable and important of Christian graces. “Be pitiful, be courteous,” is the command of God himself; and those who are grossly deficient in relation to this duty, as too many professors of religion are, have greatly mistaken the true genius of Christianity, which is, in every possible modification of it, a religion of love.

Yet there is a very broad line of distinction to be drawn between the extremes of unmeasured union with the world, and a contemptuous abstraction from it. Though the righteous are not to despise the ungodly:

1. Believers are to carefully avoid marriage to the ungodly.

Under the law, all intermarriages with the heathen were strictly forbidden; and under the Gospel the same law applies to the ungodly; the Apostle’s direction respecting those who are seeking a matrimonial alliance, is, “Let them marry, but only in the Lord, 1 Corinthians 7:39.” In many places of Scripture are the evils arising from unequal marriages of believers with unbelievers, strongly marked, Genesis 6:2-3 and in Jehoshaphat’s own son; 2 Chronicles 21:6; we must not wonder then that such contracts are expressly forbidden, 2 Corinthians 6:14-16.

2. Believers are to carefully avoid a conformity to the ungodly.

They who are of the world, both speak of the world, and act agreeably to its dictates; they have no higher objects in view, than “the lust of the flesh, the lust of the eye, and the pride of life.” But these are wholly unsuited to the Christian’s state; they are in direct opposition to that holy and heavenly course which he is commanded to pursue, 1 John 2:15-16; and therefore he is enjoined “on no account to be conformed to this world, but to be transformed by the renewing of his mind, that he may prove what is that good, and acceptable, and perfect will of God, Romans 12:2.”

3. Believers are to carefully avoid intimate companionship with the ungodly.

We should not choose them as our intimate friends and companions; for “how can two walk together, except they be agreed?” We almost of necessity imbibe the spirit of our associates; and therefore we should select for our acquaintance those who will help us forward, and not those who will retard us, in our heavenly course. We can never too attentively consider that instructive declaration of Solomon, “He who walks with wise men, will be wise; but a companion of fools will be destroyed! Proverbs 13:20.”

That such intimacy with the ungodly is not prohibited by God without reason, will appear, while we show,

II. Why intimacy with the ungodly is so displeasing to God.

God was greatly offended with Jehoshaphat, and severely punished him for his fault. It was in consequence of his alliance with Ahab that his eldest son Jehoram slew all his younger brethren, 2 Chronicles 21:4, and that all his grandchildren were slain by Jehu, 2 Kings 10:13-14 and especially 2 Chronicles 22:7-8. And in every instance, such intimacy with the ungodly is offensive to him”

1. On account of the state of mind it implies.

It is evident that any person professing godliness, and at the same time desiring the society of the ungodly, must be in a very degenerate state. Such a state of mind indicates in a very high degree:

a lack of love to God,

a lack of aversion to sin,

a lack of self-knowledge,

and a lack of common prudence.

How low must be his love to God! Would any man who loved his parents and his family select for his intimate friend a man that was the avowed enemy of them all? Yet the character of the ungodly is, that they are “haters of God! Romans 1:30; Romans 8:7;” how then can anyone who truly loves God, take such a person for his bosom friend, or maintain, except from necessity, any interaction with him?

And small indeed must be his aversion to sin, when he can find pleasure in those who belong to “a world that lies in wickedness,” and whose whole life is a continued and voluntary course of sin.

His self-knowledge too must be at a very low ebb, if he thinks that he can frequent such company without having both his principles and his practice greatly vitiated.

Even to common prudence, he is almost an utter stranger; for would any man on the brink of a stupendous precipice go unnecessarily to the utmost edge of it, where it was exceeding slippery, rather than pursue a path which was comparatively both safe and easy? Yet this is his conduct, who chooses to mix unnecessarily with a tempting and ensnaring world; and the absurdity of it is strongly marked in the expressions of our text, where an appeal is made to the common sense and reason of mankind, “Should you help the wicked and love those who hate the LORD?”

2. On account of its pernicious tendency.

We often form very erroneous calculations on this subject. We are ready to think that we shall ingratiate ourselves with the world, and recommend religion to their favorable acceptance. But the very reverse is the case; we lower ourselves in their estimation, and make them think better of their ungodly beliefs than they would otherwise do. They take for granted that true religion sanctions all that conformity to their customs that they see in us; and consequently that they are much nearer to the standard of true religion than they really are. Nor are they a whit more reconciled to those practices which they do not choose to follow, and which, in spite of all our efforts, they will account over-righteous, unnecessary, and absurd. It will be found almost invariably that little, if any, good accrues to the ungodly from such sacrifices, and that great injury is sustained by those who make them.

In the chapter preceding our text, we may see the experiment fairly made. Jehoshaphat having joined affinity with Ahab, paid him a friendly visit, and was hospitably received by him, 2 Chronicles 18:1-2. Presently Ahab proposed to him a union of their forces in an attack on the king of Syria; to which proposal Jehoshaphat, unwilling to refuse him, accedes; but, being a pious character, Jehoshaphat recommends that an inquiry should be first made of God for his direction. To this Ahab apparently agrees; but consults none except his own idolatrous prophets, 2 Chronicles 18:3-5. Jehoshaphat, not quite satisfied with their advice, asks if there is not a prophet of Jehovah by whom their inquiry may be made? Ahab acknowledges that there is; but that he hates that prophet, because he never prophesied good concerning him, but evil. This aversion Jehoshaphat tries to soften; and for a moment prevails, 2 Chronicles 18:6-8; but, as soon as Micaiah has delivered his message from the Lord, Ahab is filled with rage against him, and orders him to be put in prison, and to be fed with the bread and water of affliction; and Jehoshaphat, contrary to God’s revealed will, proceeds with Ahab to execute the plan proposed, 2 Chronicles 18:16-17; 2 Chronicles 18:25-28.

Now here is an exact representation of what generally takes place in such connections: the compliances that are required by the ungodly, are too faintly refused; while the barriers interposed by the godly, produce no adequate effect. The two parties may fitly be compared to people pulling against each other on a steep declivity; the one who is on the more elevated site, may think he shall prevail; but a moment’s experience will suffice to show him, that his adversary draws against him with a ten-fold advantage, both as it respects the comparative force which he is able to exert, and the greater facility with which a descending motion may be produced.

Thus it is between the godly and the ungodly, when too intimate a fellowship exists between them; the conscience of the one is ensnared and violated, while the other retains all his principles, dispositions, and habits!

3. On account of its opposition to God’s revealed will.

Nothing can be plainer than God’s declaration respecting friendship with the world; it is actually a state of “enmity against God;” yes, the very desire to possess its friendship is constructive treason against God himself; and actually constitutes treason, as much as the holding of forbidden interaction with an earthly enemy constitutes treason against the king, James 4:4.

It is in vain to dispute against such a solemn declaration as this, or to think that we can ever reconcile such opposite interests as those of “God and Mammon.” We must hold to the one, or to the other; and if we choose friendship with the world, then must we expect to be dealt with as the enemies of God. If we are intimate friends with the goats in this world, it is in vain to hope that we shall be numbered with the sheep in the world to come, Matthew 25:32-33.

ADDRESS.

The character of Jehoshaphat was on the whole good, “good things were found in him; and he had prepared his heart to seek God, verse 3.” Now it is to people of this character more particularly that our subject must be addressed; for the ungodly, when mixing with the world, are in their proper element; and the established Christian feels but little temptation to go back to worldly pleasures, or to worldly society.

But the temptation to young and inexperienced Christians is great. Be it remembered however by all, that the true disciples of our Lord “are not of the world, even as he was not of the world.” They cannot say to an ungodly man, “I am as you are;” for they are as different from him as light from darkness. “By the cross of Christ, they are crucified unto the world, as the world also is to them, Galatians 6:14.”

Let me entreat you then, brethren, not to “be unequally yoked together with unbelievers, but to come out from among them, and be separate, 2 Corinthians 6:14; 2 Corinthians 6:17;” and endeavor to be in reality, what all the Lord’s people are by profession: “a city set upon a hill,” and “lights shining in a dark place.”

Charles Simeon

2 Chronicles 17:9

“They taught throughout Judah, taking with them the Book of the Law of the LORD; they went around to all the towns of Judah and taught the people.”

[The author feels it necessary to prefix to this Sermon some short account of the occasion on which it was delivered. The author was at Amsterdam, (in June 1818,) partly with a view of re-establishing an Episcopal Chapel there, in which there had been no service for seven years, but principally with a view of seeking the welfare of the Jews. He went there rather to explore than to act. (See Nehemiah 2:12-16.) But just previous to the 18th of June, he understood that the Third Anniversary of the Battle of Waterloo was to be kept throughout the Netherlands, as a day of thanksgiving; and just at that time also he quite accidentally heard that the King of the Netherlands had a year before issued an Edict, requiring all the Jews to educate their children in the knowledge of their own Scriptures, and calling upon all his Christian Subjects to aid in this good work. Despondency, not unlike to that which paralyzed all exertion at Jerusalem, in Nehemiah’s days, so universally prevailed, that no one had risen to the occasion; the very Commissioners, who had been appointed to carry the Edict into effect, had published a Report, in which they gave it as their opinion, “that the Lord’s time was not come;” and there was great danger that the gracious designs of the Monarch would be altogether frustrated. The author therefore judged this a fit occasion for calling the attention of the Public to the Edict; and accordingly, after devoting the Morning Service to the more appropriate subject of the day, he employed the Evening Service in an endeavor to forward this good work. Considerable attention was excited to the subject by means of the Sermon; which was therefore instantly printed in Dutch, French, and English, for the purpose of its being circulated throughout the Netherlands; and he has reason to hope that active exertions were afterwards made in many places, to promote what every benevolent mind must ardently desire—the edification and welfare of the Jewish People. So good an example having been set by the Emperor of Russia and the King of the Netherlands, the author hopes that the attention of our own Governors also, both in Church and State, may be called to this long-neglected people; and that, now the British Public has been invited by authority (the King’s Letter) to aid in supporting Missions to the Heathen World, the claims of the Jewish Nation, to whom under God we owe all the light that we ourselves enjoy, will not be overlooked. It is with a view to this great object, that the author sends forth the Sermon in this country; where, if the foregoing explanation had not been given, its relevancy and use might have been justly called in question.]

2 Chronicles 17:9, “They taught throughout Judah, taking with them the Book of the Law of the LORD; they went around to all the towns of Judah and taught the people.”

On a day set apart for thanksgiving to God for mercies received, it is peculiarly proper to consider what we may render unto the Lord for all his benefits. Certainly, if any event ever deserved repeated annual commemoration, it is that which has freed the world from the most grievous tyranny that ever it endured. Of the bitter cup which was put into the hands of every nation in Europe, this nation, The Netherlands, drank very deeply; and the change which it has experienced, in the restoration of their rightful Monarch, and in the establishment of a free Constitution, calls for their most devout acknowledgments to Almighty God.

Doubtless we may with justice pay some tribute of honor to those who by their counsels and their arms effected the overthrow of the Usurper; but it is God alone who gives victory to kings, and to whom the glory of this great victory must be primarily ascribed. He who accounts a day consecrated to this service superfluous, shows, that he is far from justly appreciating the blessings that have been conferred upon him. The monarch himself has given to his people a very decided evidence, that he feels the depth of his obligations to the God of his salvation; and it will be your own loss if you do not cultivate a similar spirit, and improve the occasion to the honor of your God.

But it is not to thanksgiving only that your Monarch invites you; he calls you, by a special Edict, to unite with him in seeking the welfare of your Jewish brethren, who, in their struggle with the enemy, signally approved their fidelity to their legitimate Sovereign. Their welfare he in his turn studies to promote; and he desires to combine the energies of all his subjects in efforts for their good. Methinks he is like Jehoshaphat of old, who, well knowing that piety must be founded in knowledge, and happiness in piety—sent forth the Princes of his empire, with a select number of Priests and Levites, to instruct his people in the knowledge of God’s blessed word.

His edict on this occasion, and the manner in which it was carried into effect, will form the subject of my present discourse.

I. We notice the edict of King Jehoshaphat.

This was such as became a great and pious monarch; and we shall find it not unprofitable or unsuitable to the present occasion, to enter into a distinct consideration of it. We observe then, that it was:

a kind and benevolent edict;

a wise and politic edict;

a good and beneficial edict.

Mark the benevolence displayed in it. He sought the present and eternal welfare of his subjects. He knew, that as men are raised above the beasts by the exercise of reason, so are they elevated in the scale of rational beings, in proportion as their intellectual powers are cultivated and enlarged. Man destitute of knowledge, is a mere savage; but when instructed in the various branches of science, he becomes refined, and civilized, and capable of contributing to the general good. In the very cultivation of knowledge there is much pleasure arising to the mind; and in the application of that knowledge to useful purposes there is an exquisite delight. We need only observe people when employed in their several vocations, how happy they are, how contented, how cheerful, oftentimes unconsciously proclaiming their happiness, like the birds of the air, in festal songs, or consciously, and with devotion, in songs of praise.

But it was not mere intellectual improvement which Jehoshaphat sought to convey; he wished his people to be instructed in the knowledge of that God whom they professed to fear and worship. This alone could make them truly happy; this alone could impart to them sound wisdom or solid consolation. He therefore gave particular directions that they should be taught “in the Book of the Law of the Lord,” and this throughout the whole land.

O happy people, whose governor so employed the authority with which he was invested! And happy that monarch, who so improved his influence, not for his own personal aggrandizement, but for the best interests of the people committed to his charge! In so doing, Jehoshaphat approved himself to be indeed what every governor should be—the friend and father of his people.

Nor was the policy of this measure at all inferior to its benevolence. A people well instructed in moral and religious knowledge will view government as an ordinance of God, and will learn to obey the constituted authorities, not so much from fear of their wrath, as for conscience sake towards God. They will view their governors as God’s viceregents upon earth; and will consider allegiance to them as an essential part of their duty to him. Hence will spring up love in their hearts, and a real delight in manifesting their loyalty to their king on all proper occasions; they will form a bulwark around his person in case of necessity, and even glory in laying down their lives for him as their greatest benefactor.

The benefits arising from this edict were incalculable. Such was the effect of it, that the fear of Jehoshaphat, and of Jehovah as his protector, fell on all the nations that were round about him; so that none, however hostile in their hearts, dared to make war against him, verse 10. Doubtless this resulted chiefly from an impression made upon their minds by God himself; yet it was also produced by a dread of that energy which a united people were ready to put forth at any instant, at the call of their beloved monarch.

At the same time that peace was thus secured, prosperity reigned in every part of the empire; and, as the immediate fruit of it, Jehoshaphat, as well as the people, “had riches and honor in abundance, verse 5.”

In his own mind too he reaped the fruits of his own benevolence. God smiled upon him, and manifested himself to him, and enabled him to walk with “his heart was devoted to the ways of the Lord, verse 6.”

Such was the edict of the pious Jehoshaphat:

benevolent,

politic,

beneficial.

And what, I would ask, is the Edict which has been issued by the highest authority in this kingdom? Do we not see in it the same blessed characters, as in that which we have been considering?

It was “in the third year of his reign, verse 7,” that Jehoshaphat sent forth teachers to enlighten and instruct his subjects. The very instant he felt himself at liberty from the more urgent and pressing calls of duty, (such as the fortifying of his land against foreign enemies, and the correcting of some great internal abuses,) he engaged in this good work of diffusing light and knowledge through all classes of the community.

In like manner the sovereign of this kingdom has scarcely had time to repair the ravages of war, and to establish his empire, too long weakened and impoverished by a cruel usurpation, before he stands forth as the friend and father of his people, and more especially of that portion of them who have in every age and place been most treated with neglect and disdain—to have them educated in scriptural knowledge and in the fear of God. It is much to be lamented, that the Jewish people have not in general been so attentive either to the learning or morals of their children as might be wished; and hence arose a necessity for some authoritative admonition on the subject. Yet, if I may say it without offence, this neglect has not been more reprehensible in them, than has been the indifference with which the Christian world has regarded it.

The monarch (may God recompense it richly into his bosom!) has risen up to remedy the supineness both of the one and the other, and to call forth the united energies of all to correct and terminate this evil. Yet, while he thus consults the best interests of his subjects, with what paternal tenderness has he guarded against wounding the feelings of any, or exciting their religious prejudices! The Scriptures of the Old Testament are alone to be used in the schools that shall be established; even those Scriptures, which Jews as well as Christians believe to have been given by inspiration of God, and to contain truth without any mixture of error.

In this is marked the policy, no less than the benevolence, of the edict; for it is not by constraint, but by conciliation and kindness, that good is to be done to any, and more especially to those who have shown themselves now, for so many centuries, proof against all the efforts of intimidation or force. In this kingdom they form no small body, and, I may add, no unimportant portion of the community. It is well known how extensive is their influence in the affairs of commerce; and how, by their activity, they contribute to enrich the state. Hence it is now generally seen and felt, that they are entitled to the same respect as any other subjects of the realm; and while, as in the present instance, they see how deeply their monarch feels interested in their welfare, they cannot but on their part be sensible of the privileges they enjoy under his paternal government, and testify their gratitude to him by every possible expression of loyalty and affection.

What the ultimate effect of these measures will be, may be conjectured from the blessed results of the edict of Jehoshaphat; all will feel themselves happy under the government of such a prince; and he, while he is respected abroad, and beloved at home, will have the happiness of seeing his labors crowned with prosperity throughout his dominions, and with peace in his own soul.

II. The manner in which Jehoshaphat’s edict was carried into execution is now to be noticed.

The promptness with which his commands were executed deserves the highest praise. All were ready to co-operate in this good work as soon as it was proposed. “Princes, and priests, and Levites, verses 7and 8,” all addressed themselves to it instantly, with one heart and one soul. None accounted their dignity so high, or their functions so sacred, but they thought it an honor to be employed in such a service, and found a delight in fulfilling the wishes of their revered monarch. All entered into the work with zeal, and prosecuted it with diligence; and hence a rapid change was effected both in the temporal and spiritual condition of the whole nation.

And what may not be effected in this kingdom also, if a similar zeal is exercised by “the princes and priests” (the magistrates and clergy) of the land? With them it must begin. Those who move in a lower station can effect nothing, if they are not aided and countenanced by the higher orders, whose rank in life, or sacredness of character, will give a tone to the general feeling, and combine the energies of the whole kingdom. If it be said, that those for whom the benefit is designed do not feel a desire after it, this only shows how much they need it, and how earnestly we should all embark in a cause proposed by such high authority, and recommended by the soundest dictates of wisdom and piety.

That our obligations to unite in this labor of love may the more distinctly appear, I would beg permission to suggest the following considerations:

First, LOYALTY to the king demands our concurrence with him in this good work, and a holy emulation among us to carry into effect his benevolent designs. What can the greatest or best of men effect, (what could Jehoshaphat himself have done?) if there are none to act in subserviency to them, and to follow their directions? As the most potent monarch upon earth would in vain proclaim war, if there were no soldiers found to enlist under his banners and to execute his commands—so it will be in vain that the design of benefitting the Jewish people was ever conceived in the mind of the king, or that his edict respecting them was ever issued, if his subjects do not put forth their energies in obedience to his call.

In truth, a backwardness to cooperate with him in this blessed work would seem like a reflection cast upon him, as recommending a measure that was unworthy of attention. I do not mean to insinuate that such an idea really exists in the minds of any; for I am perfectly convinced it does not; but certainly in appearance it is open to this construction; and every subject of the empire is concerned to act in such a way, as to cut off all occasion for a reflection like this. I say, loyalty alone, even if we had no higher motive—should be sufficient to call forth our exertions in this cause.

Second. Let me next observe, that GRATITUDE to the Jewish nation demands it at our hands. How great, how manifold are our obligations to them! Behold Moses and the prophets, what instruction have they given us, in reference to the way of life and salvation! Without the moral law, as revealed by Moses, we would never have known to what an extent we need a Savior; nor, if the prophecies had not so fully designated the promised Messiah, could we have ever so fully known that Jesus was the Christ.

Of whom did the Lord Jesus Christ himself come as pertaining to the flesh, but from the loins of David, and of the seed of Abraham? Yet to him are we indebted for all that we either have, or hope for, in time or in eternity! And who were the Apostles, but Jews, who for our sakes went forth preaching the Word, and counted not their lives dear to them, so that they might but lead us to the knowledge of Christ, and make us partakers of his salvation? From them too we have received the living oracles, which are the one source of all spiritual knowledge, and the one foundation of all our hopes.

Does all this call for no recompense at our hands? Knowing as we do the vast importance of education, should we not endeavor to impart it to those from whose ancestors we have received such innumerable, such inestimable benefits? Yet behold, these are the people whom for many, many centuries, we have treated with more neglect and contempt than any other people upon the face of the earth; the savages of the most distant climates have received more attention from us than they. Surely it is high time that the Christian world awake to a sense of their duty, and begin to show to the Jews something of that love, which their forefathers exercised towards us in our Gentile state. We are debtors to them to a vast amount, and it is high time that we begin to discharge our debt. How can we discharge it better, than by enabling them to read and understand those very oracles, which they have preserved with such fidelity, and which testify so fully of their promised Messiah?

Third. A LOVE to the rising generation should lead us to avail ourselves of the present opportunity to promote their welfare. It is truly afflictive to see how low and degraded is the state of multitudes, especially of the Jewish nation, purely through the neglect with which they are treated in their early youth. Still more grievous is it to reflect on their ignorance of those things which belong to their everlasting peace. To counteract this, we should endeavor to qualify the whole of their population for good and useful employments; and, through the medium of useful instruction, to make them holy, and to make them happy. We need never be afraid that there will not be a sufficient number of poor to fill the lower stations; do what we will, there will never be lacking people, who, through their own fault or misfortunes, are necessitated to undertake the lowest offices of life. And, if they have been previously instructed in the Scriptures of Truth, they will have a fund of consolation ever open to them in their deepest afflictions; they will learn from the inspired volume, in whatever state they are, there-with to be content; and in the prospect of the eternal world, they will find joys with which a stranger intermeddles not, and which the world can neither give nor take away.

We feel the force of these considerations in reference to the poor of our own communion; how is it that we feel it not in reference to our Jewish brethren? This is a partiality unworthy of us; and we should rise as one man to wipe off this disgrace from our own character.

This brings me to the last consideration which I propose to mention, namely, that a concern for the honor of our holy religion should operate to unite us all in executing the Royal Edict. What must a Jew think of our religion, when he sees how little it has wrought for us in the production of love? We may tell him of a Messiah, who has loved us, and laid down his life for us; but what credit will he give us for our principles, when he sees how little our practice corresponds with them! May he not well say to us, “Physician, heal yourself?” Show by your conduct the superiority of your principles, before you call on me to embrace them.

It is by love that we must win them; it is by showing kindness to them that we must efface from their hearts those prejudices which, with too much reason, they entertain against us. We must exhibit in our own persons the loveliness of Christianity, before we can bring them to investigate the grounds of our faith, or to imagine that they can improve their own condition by embracing it.

May I not then call upon you as Christians to unite in the good work that is now before you, that you may thereby serve and glorify your Lord and Savior? As Christians, you believe that there is no other way to the Father but by Christ, John 14:6; and no other name but his, whereby any human being can be saved, Acts 4:12. Where is your piety, where is your love to Christ, where is even common humanity—if you will not avail yourselves of the present opportunity to remove from before your Jewish brethren the stumbling-blocks which for so many ages have been laid in their way?

Do any ask, What shall we do? I answer, search out among the Jews some people of honesty and talent to commence schools among them; and do you yourselves aid to the utmost of your power in the support of them; provide them with all necessary books for instructing children in the first rudiments of knowledge; provide them with Bibles also, both in the Dutch and Hebrew languages, that they may be thoroughly instructed in the knowledge of their own religion, and learn to walk in the steps of their father Abraham, and of all the holy prophets.

Begin too, without loss of time, Adult Schools. You will find many among the house of Israel who will be glad to avail themselves of your instructions. Let those who are benevolent among you dedicate an hour in a day to the instructing of a few who may be desirous to learn; and carefully avoid everything which may give unnecessary offence. Confine yourselves to the Old Testament, which they venerate, as well as you. Let those who can teach only in the Dutch language give instruction in that; and let those who either understand, or have leisure to attain the Hebrew tongue, draw their attention to that. In particular, let it be the united endeavor of all to qualify masters for this good work.

And let it not be thought, that this is the duty of men only. The Royal Edict has particularly, and with great wisdom, recommended it to females, who may be of infinite service in conveying instruction to their own gender. This age is distinguished above all others for the activity of females in the service of God, and in the performance of every good work. Were I able to declare the proportion of good that is done in Britain by the female gender, it would appear incredible; I believe from my soul that it far exceeds one half in all the societies raised since the commencement of the present century, in the Bible Society, the Missionary Societies, and the Society for Promoting the Knowledge of Christianity among the Jews. Yes, let the ladies of this country exert themselves, in a prudent, modest and discreet way, and the effects will soon appear; the Royal Edict will not be a dead letter, but will produce incalculable good to the whole nation; and the agents in this benevolent work will themselves receive quite as much benefit as they impart, their benevolence being, in proportion as it is exercised, its own reward.

Charles Simeon

2 Chronicles 16:9

“For the eyes of the LORD range throughout the earth to strengthen those whose hearts are perfect towards God.”

In estimating the characters of men, God looks not so much at their actions, as at their motives and principles. It is by them that the quality of our actions must be determined; for though no motives, however good, can sanctify a bad action; no action however good can be acceptable to God, if its motives and principles are not pure.

There were, it is true, several things which were blameworthy in the conduct of Asa, which was here reproved. He ought not to have made a treaty at all with a heathen prince; but certainly not to have induced him to violate the treaty which he had already made with Israel. But that which rendered his conduct so displeasing to God, was, the distrust from which it sprang. He had not long before been delivered by God from far greater danger; and yet now, instead of applying to God for help again, he placed his dependence on an arm of flesh.

In the reproof administered to him on this occasion, the general providence of God, and his tender care of all who trust in him, is strongly asserted; and it is a subject well worthy of the most attentive consideration.

Let us consider,

I. When the heart may be said to be “perfect towards God”.

As for absolute perfection in this world, it exists only in the deluded imaginations of some visionary enthusiasts. Nevertheless there is a perfection to which we should aspire, and which we may all attain, which consists in integrity, where “the heart is right with God.” This may be said to be the case:

1. When our trust in God is predominant.

The heart of an unconverted man has no disposition to trust in God; nor indeed has he any just ground for trust in him, since God is his enemy. But after a man has been awakened to a sense of his sins, and has sought for mercy through the Lord Jesus Christ, and has even some comfortable evidence that he has obtained mercy—yet he finds it exceedingly difficult to repose his confidence in God, to the extent that the Scripture warrants him to do so. He cannot believe that God is:

so attentive to his concerns,

so ready to administer to his needs,

and so all-sufficient for his necessities

—as he is represented to be in the Holy Scriptures.

In proportion as he grows in the knowledge of God, his trust in God is enlarged; and when he comes to realize the idea that there is nothing, whether great or small, that is not ordered by God, nor any situation which he cannot, or will not, overrule for our good, if only we put our trust in him; and when, in consequence of this conviction, his whole care for body and for soul, for time and for eternity, is cast on God, and he rests on God’s promises “without staggering at any of them through unbelief;” then he honors God as he ought, and his heart may be said to be perfect towards God.

The difference between a person who has not attained this perfection, and one who has, may be seen in Elisha and his servant. Elisha’s servant, though well instructed, and habituated to serve God, is troubled when he comes into circumstances of great and unexpected trial; while Elisha is composed, seeing the horses of fire and the chariots of fire forming an impregnable bulwark all around him, and God himself engaged for his support, 2 Kings 6:15-17.

2. When our desire to serve God is supreme.

Many are the considerations which arise in the mind to influence us in the discharge of our duty. Inclination, self-interest, passion, the fear of man, the hope of applause—will often bias our judgment, and lead us astray! The truth is, that in all wrong conduct the heart is more to blame than we are ready to imagine. Sin is the film in the eye that disguises and distorts the objects, “if the eye were single, the whole body would be full of light.”

And here again the difference between Christians of different stature is very apparent; those of lower attainments being open to impression from a vast diversity of objects, while those of higher attainments keep their eyes steadily fixed on one object. It is surprising how clear the path of duty becomes, when a man discards every question but this, “What will most please my God?” But this question must be asked, not only in reference to things positively good and evil, but in reference to things in which we seem at liberty to adopt either alternative. Where this principle fully occupies the mind, and operates with promptness and decision, swallowing up every inferior consideration, Acts 4:19-20; Acts 21:13, there the heart is perfect towards God, and the man “stands perfect and complete in all the will of God.”

Let us mark,

II. What tender regard God shows for those who are devoted to Him.

“He does not despises the day of small things;” but those who thus honor him, shall be most abundantly honored by him:

1. God will show himself strong in their behalf.

There is nothing that he will not do for them, either in a way of providence or of grace. Are they in difficulties or trials of any kind? We do not say that he will work miracles for them as for Israel in the wilderness, or for his servants the prophets; but we do say, that what he did visibly for them, he will do invisibly for all who trust in him; and we conceive it of great importance to observe, that the miracles of former ages were not intended only for the comfort of those in whose behalf they were wrought, or for the confirming of the messages delivered by them—but also for demonstrating to the very senses of men what a minute attention he would pay to the concerns of all his people, and what effectual support he would impart unto them in every time of need.

As the imputation of righteousness to Abraham by faith was not recorded for his sake alone, but for that of believers in all ages, Romans 4:22-24, so the miracles wrought, whether for him or others, were not wrought for their sakes alone, but for ours also, who shall experience similar interpositions, only in a less visible way; for them he accomplished ends without means; for us he will accomplish them by means; nor have we any more reason to be anxious about events than the most favored of his servants had in the days of old, Philippians 4:6.

Assuredly too he will afford us the assistance of his grace under spiritual trials. The promises, “My grace is sufficient for you;” and, “I will never leave you nor forsake you;” are as valid at this day as they were in the days of Paul and Joshua! Nor can there be any temptation whatever which we shall not be enabled to surmount, if only we trust in him, 1 Corinthians 10:13.

2. He will search out all occasions for such displays of his power.

We have not to awaken him by our cries, or to prevail upon him by our pleadings—as though he were of himself either inattentive to us, or adverse to undertake our cause. It is not for this end that our prayers and tears are required; but for the impressing of our own minds, that all our help must come from him. His eye is upon us from the first moment that we begin to think of him; yes, his eyes run to and fro throughout the whole earth, to find out the objects, as it were, who feel their need of him. Whether they are in a cottage or a dungeon, he will fly to their aid, and delight to make known towards them “the exceeding greatness of his power! Ephesians 1:18-19,” and “the exceeding riches of his grace! Ephesians 2:7.” While Satan, their great adversary, “goes to and fro through the earth” “seeking whom he may devour,” our God will surely not be less vigilant in our defense. His whole heart and his whole soul are engaged for us, Jeremiah 32:40-41, nor will he lose one whom he has given to his beloved Son! John 10:27-29. Luke 12:32.

As an improvement of this subject, we will suggest:

1. A few words of warning.

Let those who neglect God, consider that his eyes are over them no less than over the righteous; but it is in order to bring upon them all the evil that he has denounced against them! Amos 9:4. Proverbs 5:21.

And let those who profess to know him, but in works deny him, remember, that it will be of little profit to “have a name to live, if they are either spiritually dead, or dying” in his sight Revelation 3:2. Above all, let those who, like Asa, are in the main “perfect before God,” beware how they resent the reproofs that may be given them for any failures in their duty, verse 10. For, though they should be saved at last, they little know what punishment they may suffer for their fault before they die.

2. A few words of encouragement.

Those who are supremely dedicated to God should never say, “The Lord has forsaken me, and my God has forgotten me!” “Can a woman forget her nursing child? She may; but God never will” forsake the lowest of his people! Isaiah 49:14-15. Do not ponder the greatness of your difficulties, but of the love, and power, and faithfulness of your God! Then in the midst of your warfare, you may already begin the shouts of victory, Romans 8:33-39. Only believe, and you shall assuredly “see the glory of God, John 11:40.”

Charles Simeon

2 Chronicles 15:12-15

“They entered into a covenant to seek the LORD, the God of their fathers, with all their heart and soul. All who would not seek the LORD, the God of Israel, were to be put to death, whether small or great, man or woman. They took an oath to the LORD with loud acclamation, with shouting and with trumpets and horns. All Judah rejoiced about the oath because they had sworn it wholeheartedly. They sought God eagerly, and he was found by them. So the LORD gave them rest on every side.”

Few people have any just idea of the use and efficacy of ministerial exertions, when accompanied with power from on high. In the context, we see one man, Azariah, a prophet of the Lord, standing up in Jehovah’s name, and by one single address turning a whole nation to the Lord their God. Doubtless the prophet Azariah had a peculiar commission, and was honored with a far greater measure of success than any minister in this day is authorized to expect. Nevertheless every servant of the Lord, to whoever he may be sent, whether to kings or subjects, should deliver his message with fidelity; and in so doing, may expect that God will render his Word effectual for great and extensive good.

In the hope that our message shall not be altogether in vain, we come to you now in Jehovah’s name, and call upon you to covenant with him as Asa and his subjects did; and, that we may prevail with you to comply with our injunctions, we will distinctly consider:

I. What covenant they made.

Here we shall separately notice:

1. The covenant itself.

This related to nothing which they were not previously bound to fulfill. To “seek the Lord God of their fathers” was their duty; the law of Moses, yes, the law of nature, bound them to it. And reason, no less than revelation, told them, not only that they should seek after God, but that they should seek him with their whole hearts.

2. The manner in which they made this covenant.

Their zeal was very remarkable; yet it was precisely what the occasion called for. That they should all solemnly swear to this covenant, and devote to death every soul that should refuse to concur in it, seems an instance of unparalleled harshness and intolerance; yet were both the oath which they took, Deuteronomy 29:10-15, and the proscription which they agreed to, Deuteronomy 17:2-5, expressly required in the law of Moses; if a husband or a wife were to propose a departure from God, it was the duty of the party who was so tempted to give information to the magistrate, and, on conviction of the offender, to take the lead in executing the sentence of death upon him.

But it will be asked, Would you propose this covenant as a pattern for us? We answer, Yes! we would propose it as a pattern, both in the matter and the manner of it:

1. In the matter of it.

Let us covenant “to seek the Lord God of our fathers with our whole heart, and with our whole soul.” To seek him thus is our duty, independently of any covenant; it is due to God as our Creator; it is due to him also as our Redeemer. Did our God come down from Heaven to seek us—and shall not we seek him? Did he give up himself to the accursed death of the cross for us—and shall we content ourselves with offering him a divided heart? What is the thing that deserves to be put in competition with him? What has done so much for us—or what can? Have the vanities of this world, “the lust of the flesh, the lust of the eye, and the pride of life,” any pretension to be his rivals? O let a sense of his unbounded love and mercy lend us to consecrate ourselves altogether to his service!

If the Jews, on account of their deliverance from Egyptian bondage by the exertions of Omnipotence, were bound to seek and serve God with their whole hearts, much more are we, who have been redeemed from sin and Satan, death and Hell, by the blood of God’s co-equal, co-eternal Son!

2. In the manner of it.

If it is thought that we are not called to covenant, we answer, that we all have covenanted already in our baptism; and, as often as we have attended at the table of the Lord, we have again repeated our oath to renounce the devil and all his works, and to serve the Lord Jesus Christ as our only Lord.

With respect to the proscription, we acknowledge that we are not at this time to enforce Christianity by an appeal to the civil power; and that to inflict the penalty of death on any people on account of their neglect of Christ, would be to oppose the plainest dictates of his religion. But yet we may and must declare, that the judgments of God shall overtake all who either reject him altogether, or seek him with a divided heart. Yes, the sentence of eternal misery denounced against them in the Scriptures must receive our most unqualified approbation. We must say with Paul, “If any man does not love the Lord Jesus Christ, let him be anathema! 1 Corinthians 16:22.” That is, let him be accursed; and God will surely come before long to inflict that curse upon him. Thus, notwithstanding the abrogation of penalties to be inflicted by the civil arm, under the Christian dispensation, we do in fact proceed even further than the Jews did in the covenant before us; for the judgments denounced by them related to overt acts only, whereas ours relate to the heart; and the penalties inflicted by them extended only to the body, whereas ours relate to the soul! And that too of every creature to whom the Gospel is sent, “whether small or great, whether man or woman.”

If it is thought that such covenants are needless, we reply, that they are of the greatest possible utility—if solemnly entered into in our secret chamber before God; for, they contain a solemn recognition of our duty, and a deliberate vindication of God’s justice in punishing all who will not seek him in his appointed way; they moreover tend exceedingly to impress our own minds with a sense of the heinousness of departing from God, and to fortify us against all the temptations to which at any time we may be exposed. It is owing to the low state of religious attainments among us, that such covenants are so rarely made.

As to the idea of legality, it is no better than an excuse for our own sloth and lukewarmness. For nothing can be more suited to the spirit of the Gospel than such covenant-transactions are; they are a strict compliance with the Apostle’s exhortation “to yield our bodies unto God a living sacrifice, holy, and acceptable unto God, as our reasonable service! Romans 12:1.”

That we may be stirred up to enter into this covenant, let us contemplate,

II. The benefits resulting from entering into this covenant. For the discovery of these, we need go no further than the passage before us:

2 Chronicles 15:14-15, “They shouted out their oath of loyalty to the LORD with trumpets blaring and rams’ horns sounding. All in Judah were happy about this covenant, for they had entered into it with all their heart. They earnestly sought after God, and they found him. And the LORD gave them rest from their enemies on every side!”

In the very act of covenanting:

They were filled with great and exalted joy, “They shouted out their oath of loyalty to the LORD with trumpets blaring and rams’ horns sounding. All in Judah were happy about this covenant, for they had entered into it with all their heart.” This mode of testifying their joy was suited to the dispensation under which they lived.

The joy which Christianity inspires is of a more refined nature; it is less tumultuous, but more spiritual, and more abiding; and we will venture to appeal to all who have ever solemnly devoted themselves to God in their secret chamber, embracing the Lord Jesus Christ as their only Lord and Savior, and surrendering up themselves to him as his redeemed people, whether they did not find in that transaction a peace and a joy which nothing else in the whole universe could impart? Do they not at this moment look back to such seasons as the happiest periods of their lives? We have no fear of contradiction upon this point; we are well assured, that “All who sow in tears do reap in joy,” Compare Psalm 126:5-6 with Jeremiah 29:12-13;” and, for the most part, “the reaper treads upon the very heels of the sower, Amos 9:13;” so speedily do they enjoy the reward of their labors.

After the act of covenanting was performed:

God gave them undoubted testimonies of his acceptance. How he manifested it to them on this occasion, we know not; there was a great variety of ways in which he was accustomed to give his people an evidence of his approbation:

at one time, by a lamp passing between the divided pieces of the sacrifice, Genesis 15:10; Genesis 15:17;

at another time, by a special messenger from Heaven, Daniel 9:21;

at another time, by a voice from Heaven, John 12:28-29;

and frequently by sending fire from Heaven to consume their sacrifice, Leviticus 9:24.

But whatever means God used, we are well assured, that he left them no room to doubt of his approbation of the act they had performed; for we are told, “They earnestly sought after God, and they found him.”

And will he not be found of us also? Has he not still many ways of manifesting himself to us? Yes! By the secret operation of his Spirit he will reveal himself to our souls, and shed abroad his love in our hearts, and “say unto our souls: I am your salvation!”

For a long period after of covenanting:

There was peace to the land, “So the LORD gave them rest on every side.” By comparing different dates in this chapter, we find that the land had rest twenty years, verse 10 with verse 19. It is true, in another part of the inspired volume, we are told that “there was war between Asa and Baasha all their days 1 Kings 15:16;” but this, for the space mentioned in our text, was only in small contentions or skirmishes on the borders; there was no serious assault upon him from any quarter.

This exhibits in a most striking point of view the rest which God will give to his believing and obedient people. Our spiritual enemies will not be so put down as to leave us no occasion for vigilance; their enmity will remain the same as ever; and there will still be occasional skirmishes on the borders, Galatians 5:17; but they shall not so come against us as to overwhelm us, or even to destroy our happiness. We shall “know in whom we have believed;” and feel safety in his protection. “Weapons may be formed against us; but they shall not prosper;” and “men may fight against us; but they shall not prevail against us.”

It is surprising to what an extent some are delivered from painful conflicts for a considerable time after they have devoted themselves in a solemn covenant to the Lord; their very lusts which once led them captive seem almost to be slain, and “Satan himself to be bruised under their feet.” It is true that this rest will not always continue; but the more frequently and cordially we devote ourselves to God, the more abundantly will he fill us with grace and peace, and give us a foretaste of that rest which remains for us in the eternal world!

We shall conclude with two proposals, in reference to the covenant we have been considering; and we shall make these proposals to two distinct classes:

1. To those who think that such an entire devotion of themselves to God is unnecessary.

If God does not require this service at our hands, we need not render it to him; and, if we need not render it to him, we may resolve, and even covenant to withhold it from him.

We propose then to those who think there is no necessity to seek after God with their whole hearts: “Let us make a covenant together, that we never will seek him thus; let us confirm it with an oath; and let us swear aloud that Heaven and earth may hear. Let us go further still, and covenant to prevent every one to the utmost of our power from seeking him in this way. let us hate, and revile, and persecute them, and, by every means that the law of the land will admit of, let us deter them from such unnecessary, fanatical, and injurious proceedings. The law will not allow us to put them to death; but let us at least show, that we would do it if we could; and by the whole of our conduct towards them let us say, “Away with such fellows from the earth, for it is not fit that they should live!”

Or, if any of you think that we ought to leave others at liberty, then we will wave this part of our proposal, and only covenant that we will never seek after God ourselves. Now then let us begin: “Let us address ourselves to the sacred Majesty of Heaven; let us tell him that he has no such claim upon us as he pretends to in his Word, and that we are determined never to render him the service he requires!”

What! Do you hold back? Do you shudder at the proposal? Do you tremble at the thought of entering into such a covenant? Yes, methinks, there is not one person present that is bold enough to give it his sanction. Yet there are many who act agreeably to the tenor of that wicked covenant; many who seek God in a mere formal way, or at best with a divided heart.

Know then, all you who violate your duties to your God, that you stand condemned in your own consciences; and, “if your own hearts condemn you, God is greater than your hearts,” and will condemn you also. Attend then with befitting reverence to the proposal which we next make,

2. To those who desire to committing themselves to God in the way that he requires in His word.

The making of covenants in our own strength is in no respect advisable; but in humble dependence on the grace of Christ we may make them, and ought to make them. We read of the Christians in Macedonia, that, previous to serving God with their properly, “they gave their own selves to the Lord, 2 Corinthians 8:5.” And this is what the Prophet Jeremiah foretells as characterizing the godly under the Christian dispensation, “Come, let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten, Jeremiah 50:4-5.”

Now then let us do it; let us all be of one heart and one mind in this particular. Let us look up to God for his grace, that we may be enabled to keep the vow which we are about to make; and may “God be found of us,” while we are thus seeking him; and “give us rest” in our souls, even that rest which our blessed Lord has promised unto all that come to him in truth! Matthew 11:28-29.

O gracious and ever-blessed God, who has formed us for yourself, and has moreover redeemed us by the blood of your only dear Son—we are yours by every tie. We are conscious that “we are not our own; and that, having been bought with a price, we are bound to glorify you with our bodies and our spirits, which are yours.” We desire then now to consecrate ourselves to you; and engage, as in your immediate presence, “no longer to live unto ourselves, but unto Him who died for us and rose again.”

May we never forget this vow, or act for a moment inconsistent with it!

We avow you this day to be our God; and we give up ourselves to you as your people; and we desire, that “you would sanctify us wholly; and that our whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ! 1 Thessalonians 5:23.”

Charles Simeon

2 Chronicles 15:7-8

“But as for you, be strong and do not give up, for your work will be rewarded.” When Asa heard these words and the prophecy of Azariah son of Oded the prophet, he took courage. He removed the detestable idols from the whole land of Judah and Benjamin and from the towns he had captured in the hills of Ephraim. He repaired the altar of the LORD that was in front of the portico of the LORD’s temple.

There are two extremes to which mankind are prone:

The ungodly are inclined to presumption.

The righteous are inclined to despondency.

King Asa was a man who “did that which was good and right in the eyes of the Lord his God, 2 Chronicles 14:2,” and “his heart was perfect all his days, verse 17.” Yet he needed encouragement from a prophet of the Lord, to sustain his fainting mind.

In the passage before us, we have,

I. A historic record.

Asa had been enabled to vanquish a host of not less than a million of Ethiopians, with an army of little more than one half their number. But in his own kingdom there was a great work to perform, a work which he despaired of ever being able to accomplish. God, however, mercifully sent him a prophet, to raise his drooping spirits, and to animate him to his appointed work. Hear the message delivered to him.

“Be strong and do not give up, for your work will be rewarded.” Think nothing too arduous to be attempted, provided the Lord calls you to it, Joshua 1:6-7; Joshua 1:9. 1 Chronicles 28:20. Never doubt of success in anything that you undertake for Him.

Mark, too, the effect produced upon his mind.

“He took courage.” And how did he evince the power of that grace which had been bestowed upon him? He put down idolatry throughout his dominions, verse 8. He summoned all his people to enter into a solemn “covenant with God, to serve Him with all their heart, verse 12.” “King Asa also deposed his grandmother Maacah from her position as queen mother, because she had made a repulsive Asherah pole. Asa cut the pole down, broke it up and burned it in the Kidron Valley! verse 16”.

In this noble conduct Asa has left to us,

II. An encouraging example.

Every one of us also has difficulties to encounter.

Great are the corruptions by which we are assailed; and fierce will be the opposition which will be made to us, if we exert ourselves for the reformation of others.

But to us, no less than to Asa, are the prophet’s words addressed, “With this news, strengthen those who have tired hands, and encourage those who have weak knees. Say to those with fearful hearts: Be strong, and do not fear, for your God is coming to destroy your enemies. He is coming to save you! Isaiah 35:3-4.”

We should “be strong in the Lord, and in the power of his might, Ephesians 6:10;” and if we “hold fast our confidence in him, we shall have a great recompense of reward, Hebrews 10:35.” We are assured that “our labor shall not be in vain in the Lord! 1 Corinthians 15:58.”

In us, also, God’s encouragements should produce a similar effect.

They should encourage us to serve the Lord alone; to serve him with our whole hearts; to serve him “without partiality, and without hypocrisy, James 3:17. 1 Timothy 5:21.” The nearest friends must be withstood, and our most endeared lust must be mortified!. Not a right hand, or right eye, must be retained; everything that is offensive to God must be sacrificed without reserve.

APPLICATION.

If Asa acted thus on one single word of encouragement, then what may be expected of you who have had all the promises of God set before you from week to week, through many successive years? If Asa, under that dark dispensation, acted so noble and consistent a part—then what may be expected of you, who live under the full light of the Gospel, and are instructed in all the wonders of redeeming love?

Charles Simeon

2 Chronicles 15:2

The Spirit of God came upon Azariah son of Oded. He went out to meet Asa and said to him, “Listen to me, Asa and all Judah and Benjamin.

The LORD is with you, when you are with him.

If you seek him—he will be found by you;

but if you forsake him—he will forsake you.”

As in a season of affliction it may be sometimes necessary to blend reproof with consolation; so in a season of joy and triumph it may sometimes be proper to temper our blessings with prudential advice.

When Asa was returning with his victorious army after the destruction of his Ethiopian enemies, the prophet Oded was sent forth to meet him, and was directed by God himself not to greet him with compliments, but to impress upon his mind a beneficial admonition.

In this concise and pointed address, we see,

I. The rule of God’s procedure.

“The LORD is with you, when you are with him.

If you seek him—he will be found by you;

but if you forsake him—he will forsake you.”

God is not necessarily bound by any rules; for he both may do, and actually “does, according to his own will in the armies of Heaven, and among the inhabitants of the earth.” Yet he has been pleased to prescribe rules to himself:

1. In the dispensations of his providence.

The Jews, as God’s peculiar people, were governed by him according to the strictest rules of equity. They were taught to look for temporal rewards or punishments according as they were obedient or disobedient to his Word; and their whole history may serve to illustrate the correspondence there was between their dealings towards him, and his towards them. See this exemplified:

in Asa, 2 Chronicles 14:5-7; 2 Chronicles 14:11-12; 2 Chronicles 15:10-15; 2 Chronicles 15:19; 2 Chronicles 16:7-9;

in Jehoshaphat, 2 Chronicles 17:3-6, 10 and 2 Chronicles 20:3, 30; 2 Chronicles 19:2 and 2 Chronicles 20:35-37;

in Joash, 24:20.

Indeed, God himself expresses peculiar jealousy on this head; and appeals to them whether the punishments which there were in his providence, did not originate in themselves; and whether it was not perfectly agreeable to the rules which he had established for his conduct towards them. Compare Ezekiel 18:24-29 with Leviticus 26:3-45 and Deuteronomy 31:16-17.

Somewhat of the same procedure is yet visible in the dispensations of God towards us. Nations at this time are often prospered or punished, according as they pay due allegiance to God, or revolt from him. And individuals frequently experience even here in this life, a recompense suited to their conduct.

But as, under the law, God sometimes deviated from this rule, in order to direct the views of men to a future day of retribution, Psalm 73:3-14, so now he has laid it aside in a great degree, in order that our motives to action may be more spiritual, and that we may look forward to the day of judgment as the period fixed for the display of his righteousness, and for the rewarding of our actions.

2. In the communications of his grace.

God’s conduct towards the Jews in respect of temporal things was intended to shadow forth his dealings with us in respect of spiritual things. In relation to these we may see that the rule which God has laid down to himself is almost invariably observed. It is true that he is often “found or them that sought him not;” but when once he has revealed himself to any man, he regulates himself towards him according to a principle of perfect equity, rewarding him for his fidelity—or punishing him for his neglect. Who among his people ever sought his face in vain? Who ever diligently walked with him in a state of humble dependence, and did not find God with him in the tokens of his love, and the supports of his grace?

God indeed reserves in his own power the times and the seasons when he shall reveal himself more fully to the soul; and he apportions to every one such trials as he in his wisdom knows will be productive of good; but he never did, nor ever will, forsake those who seek him, Psalm 9:10.

On the other hand, who is there that has not experienced the hidings of God’s face, when fresh contracted guilt, or repeated neglect of duty, has given him offence? Who has not found on such occasions that God has withdrawn the aids of his Spirit both in public and private ordinances; and perhaps left him for a season to the power and influence of his own corruptions? We know indeed that God has said that he will not finally cast off his people, 1 Samuel 12:22. Hebrews 13:5. Isaiah 54:7-10. And we believe he will not; we believe he will “visit them with the rod” until he has brought them back to him with deep contrition, Psalm 89:30-35. But as long as they forsake him, he will, as far as respects any manifestations of his favor, forsake them; and if any who have thought themselves his people, forsake him utterly, they shall also be utterly abandoned by him. Nor can any be assured that they themselves shall not suffer eternal dereliction, any longer than their adherence to God justifies the hope that they are his children.

To impress this rule the more deeply on our minds, let us consider,

II. The universal importance of the rule of God’s procedure.

“The LORD is with you, when you are with him.

If you seek him—he will be found by you;

but if you forsake him—he will forsake you.”

The prophet in a most solemn manner called the attention both of the king and all his army to the subject before us; intimating thereby, that there were none who were not interested in it, nor any occasion when the consideration of it would not be useful to their souls.

1. The rule of God’s procedure is suited to us in times of prosperity.

Of this there can be no doubt, since it was in a season of peculiar triumph that the prophet was sent to give this admonition. Indeed we are never more apt to forget ourselves, yes, to forget God also—than when we are elated with great prosperity. “Therefore he sacrifices to his net and burns incense to his dragnet, for by his net he lives in luxury and enjoys the choicest food, Habakkuk 1:16.” When “Jeshurun grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God who made him and rejected the Rock his Savior!” Deuteronomy 32:15.” When “Uzziah was made strong, his heart was lifted up to his destruction, 2 Chronicles 26:5; 2 Chronicles 26:16.” As strange as it may seem, even the manifestations of God’s love to the soul are calculated to puff us up with pride, if we have not some thorn in the flesh given us to counteract this evil tendency, and to keep us from abusing the divine mercies! 2 Corinthians 12:7. The more sail a ship carries, the more ballast it requires.

The very deliverance that Asa had experienced was likely to render him careless and secure, as though he were now beyond the reach of harm. But by this admonition he was taught that his security was in God alone, and that he must continue to “walk humbly with God,” if he would have the divine protection continued to him.

Similar admonitions are also given to us to counteract the pride of our hearts. “Be not high-minded, but fear, Romans 11:20-21.” “Let him who thinks he stands, take heed lest he falls, 1 Corinthians 10:12,” “Blessed is the man that fears always, Proverbs 28:14.” Even the great Apostle himself, though he knew himself to be a chosen vessel unto God—yet he felt the necessity of “keeping his body under control, and bringing it into subjection, lest, after having preached to others, he himself should become a cast-away, 1 Corinthians 9:27.” Let us therefore exercise the same caution; and, whether we rejoice on account of national or personal mercies—may we “rejoice with trembling, Psalm 2:11.”

2. The rule of God’s procedure is suited to us in times of adversity.

As in prosperous circumstances we need to be guarded against presumption, so in heavy trials we need to be cautioned against despondency. If we appear to be forsaken by our God, we are apt to think that he has altogether “shut up his tender mercies, and will be favorable to us no more, Psalm 77:7-9.” But in the words before us we see that no nation or individual can be in so low a state, but that their recovery is certain if only they wait patiently upon God. He will assuredly be found of those who seek him; yes, at the very time that they perhaps are bewailing his absence, he “is actually present with them,” working in them that very contrition, and enabling them to wait upon him, when their unassisted nature would have fainted in despair.

Let every one then apply to himself the text in this view.

Are we ignorant? Let us look to God for the teachings of his Spirit.

Are we guilty? Let us cry to him for forgiveness through the blood of Christ.

Are we in any strait or difficulty whatever? Let us wait upon God in assured expectation of aid and support.

This promise shall never fail us, Hebrews 11:6. Though we had a million devils to encounter, we are “more than conquerors, 2 Chronicles 14:9. Romans 8:37.” “Believe in the Lord; so shall you be established; believe his prophets; so shall you prosper, 2 Chronicles 20:20.”

The subject may be further improved:

1. For caution—to guard against any secret evil in the heart, or any remissness of duty in the life, which may offend God. See 1 Chronicles 28:9-10. Mark this passage carefully.

2. For encouragement—since, if God is for us, we need not fear, however many there may are against us!

Charles Simeon

2 Chronicles 13:12

“God is with us; he is our leader. His priests with their trumpets will sound the battle cry against you. Men of Israel, do not fight against the LORD, the God of your fathers, for you will not succeed!”

[For a Fast-Day in war]

Good advice should be attended to, by whoever it may be given. Our blessed Lord particularly inculcated this on his disciples, commanding them to do whatever those who sat in Moses’ chair required of them, without regarding the moral character of the people themselves, or refusing compliance with what was good, because it was not exemplified in the conduct of their instructors.

The words before us were not spoken by a godly man; for Abijah was on the whole a wicked king, 1 Kings 15:3; but they contain very sound instruction, and have a semblance even of piety itself. The whole address indeed was well fitted for the occasion, though it certainly savors much of that partiality which is found in almost all who plead their own cause. There is undoubtedly a good deal of false coloring in what he speaks, to the disparagement of his enemies, though there is ground for his assertions, if they had been more carefully expressed and more duly qualified. Notwithstanding Abijah had invaded Jeroboam’s country, in order to make that, rather than his own country, the seat of war, we think it probable that Jeroboam was the aggressor; because the address of Abijah was altogether of a peaceable nature. It seems from the words of our text that he labored hard to prevent the war; and if his adversary had been like-minded with himself, the dispute might perhaps have been amicably adjusted.

We shall consider the words of our text,

I. In reference to the contest then pending between Judah and Israel.

Abijah’s address was certainly striking and judicious.

Abijah contrasts the usurpation and idolatry of Jeroboam with the legitimate claims of his own family, and their continued adherence to the God of their fathers, verse 4-11; and surely these were just grounds for hope, that God would espouse his cause; for though it may please God for a season to let the ungodly triumph over his people—yet we believe, that, as a righteous Governor, he will ultimately favor the cause of righteousness and truth.

Well did the Israelites know that there could be no effectual resistance to the Lord Almighty, especially when those who were under his command were observant of the laws appointed for them. Hence, when Abijah told his adversaries, that he had come forth in dependence on God’s aid, and in a strict observance of his commands, Numbers 10:9. This passage reflects much light on the text, they had reason to tremble for themselves, and to refrain from prosecuting the contest any further. True indeed, a hypocrite may make all these pretensions, even as Rabshakeh did in his address to Hezekiah’s servants, Isaiah 36:10; but where the dependence is real, and the obedience true, a successful outcome may justly be expected.

The outcome justified Abijah’s expectations.

While Abijah was endeavoring to avert the conflict, Jeroboam sought by stratagem to overwhelm him and all his followers. He placed in ambush a considerable portion of his army, and attacked Abijah both in front and rear. But Abijah “cried unto the Lord; and the priests sounded with their trumpets; and the men of Judah gave a shout,” expressive of their confidence in God; and immediately the hosts of Israel turned their backs; and, though they were twice as numerous as their enemies, no less than five hundred thousand of them fell down slain before the victorious army of Judah. Never was there such a slaughter in one single battle, either before or since; and the outcome of that day fully proves that those who fight for God have nothing to fear; nor those who fight against him, have anything to hope, Ezekiel 22:14 with Romans 8:31.

Taking the text in somewhat of an accommodated sense, we will proceed to consider it,

II. In reference to the contest now pending between God and His enemies.

There is a contest now existing between God and His enemies.

By every sin that men commit, they do indeed “fight against God.” What shall we say of:

those who cast off their allegiance to the God of Israel;

those who bow down to idols of their own creation;

those who disregard the word and ordinances of their God;

and those who seek only to wound and destroy those who warn them of their guilt and danger?

Are not they avowed enemies to God? They are! Their own reason may tell them so. The Scriptures universally declare it. Justify themselves as they may, their excuses are all vain; and they only deceive their own souls.

“Allow then the word of exhortation.”

“O children of Israel, do not fight against the Lord God of your fathers!” We are appointed of God to “blow the trumpet of alarm against you;” and we must blow it, at the peril of our own souls; we must “lift up our voice as a trumpet, and show you both your sin” and danger! Isaiah 58:1. It is against God, even “the Captain of our salvation” himself, that you are fighting.

It is his majesty that you oppose.

It is his law that you trample on.

It is his mercy that you despise.

It is his salvation that you reject!

O think with yourselves, Can you prosper? “Did ever any harden themselves against him and prosper? Job 9:4.” No indeed, “it is in vain to kick against the goads;” “though hand join in hand, the wicked shall not go unpunished! Proverbs 11:21.”

APPLICATION.

1. From the first view of this subject, we may learn how to obtain the blessing of God upon our weaponry.

It is not by confidence in an arm of flesh that we can hope to prevail, but by a humble trust in God. It is said, “The children of Israel prevailed, because they relied upon the Lord God of their fathers, verse 18.” Notwithstanding the numbers and the stratagems of their enemies, they prevailed because God himself fought for them. Let us then by prayer and supplication call God to our aid, and rest assured that he will interpose for us in the hour of necessity.

While indeed we trust in him for success, we must use every effort for the attainment of peace; but if our adversary will not listen to reasonable terms, then may we go forth with confidence against him, knowing that “with God it is alike easy to save by many or by few.”

2. From the second view of this subject, we may learn how to escape the eternal destruction to which God’s enemies are exposed.

Our God “has made ready his glittering spear;” and he has already said, “Therefore the Lord, the LORD Almighty, the Mighty One of Israel, declares: “Ah, I will get relief from my foes and avenge myself on my enemies! Isaiah 1:24.” What then shall we do? Shall we continue the contest? What would this be, but to “set briers and thorns in battle against the devouring fire, which would go through them, and burn them up together, Isaiah 27:4.” No! let us throw down our weapons of rebellion against him, and cast ourselves on the multitude of his tender mercies; let us go, like Benhadad, “with ropes round our necks, and sackcloth on our loins,” and confess our desert of his heavier judgments, Then he will “turn from his fierce anger,” and be reconciled towards us; yes, “he will be merciful to our transgressions, and our sins and iniquities will he remember no more!”

Charles Simeon

2 Chronicles 12:14

“He did evil because he had not set his heart on seeking the LORD.”

If we were to judge by the conduct of all around us, we would suppose that religion required no effort; and that eternal happiness was to be acquired in a neglect of all the means which God has appointed for the attainment of it. But “the kingdom of Heaven suffers violence, and the violent take it by force!” The means are closely connected with the end.

Even in earthly things, wealth is, for the most part, the fruit of diligence; and poverty the result of idleness. But in spiritual things it may be invariably said that, “he who sows sparingly shall reap sparingly, and that he who sows bountifully shall reap bountifully.”

Of King Rehoboam we are informed that there were hopeful appearances at the beginning, since “for three years he and his people walked in the way of David and Solomon, 2 Chronicles 11:17;” but “when he was established in his kingdom, he forsook the Law of the Lord, and all Israel with him, verse 1.” From that period “he did evil;” which melancholy change is here accounted for, “He did evil because he had not set his heart on seeking the LORD.”

From this conduct of his I will take occasion to show,

I. How man can alone be preserved from evil.

It is “by seeking after God;” yet not simply by that, but by “setting his heart on seeking the LORD.” Now this implies,

1. Meditation.

A man can never prevail against sin, if he does not give himself to serious meditation upon the concerns of his soul. He must consider:

the end for which he has been sent into the world;

the responsibility of his soul for the use of those means which God has appointed for his happiness;

and, above all, the great wonders of redemption, whereby alone a fallen creature can ever obtain mercy with an offended God.

It is in this way alone that he can get his mind into a proper frame for prosecuting the work which God has given him to do.

2. Self-examination.

It is necessary that we obtain correct views of our own state before God. And for this end we must compare ourselves, not with those around us, but with God’s revealed will, which alone will bring us to a just estimate of our own character. People of different ages, and under different circumstances, have peculiar temptations, and peculiar failing’s; and it is by searching out, each his own peculiar weaknesses and faults, that any real humiliation can be produced, or any clear perception of the evils to which we are most exposed. Without such a knowledge of our own hearts, we cannot “seek God” with effect. Only as we know our own sins, can we deplore them as we ought, or plead for mercy as we ought from our offended God.

3. Fixedness of heart to follow the dictates of our conscience.

The words “set his heart” are, in the marginal translation, “fixed his heart.” There must be in us a fixed purpose to renounce sin, and a determination, through grace, to surrender up ourselves entirely to God in newness of heart and life. Without this fixedness of purpose, we shall vacillate between sin and duty, and never become steadfast in the ways of God.

We may therefore easily foresee,

II. The certain consequence of neglecting the appointed means.

1. As long as we neglect to set our heart on seeking the LORD, our corruptions will rage.

“The heart of every man is full of evil.” Our corruptions may vary according to our age or condition in life, but our besetting sins, whatever they may are, will gather strength.

A fire, if not checked, will produce a conflagration, as long as there are any materials to burn. Just so, our corruptions, if allowed to remain unmortified, will burn even to the lowest Hell.

There is in every man “a spiritual, as well us a fleshly, filthiness;” and both the one and the other will overspread the whole man, even like a leprosy, though under different forms, according to the dispositions and habits of every different individual.

2. As long as we neglect to set our heart on seeking the LORD, our temptations will multiply.

Men, if they turn not to God, will frequent those scenes which most amuse them, and that company which is most in accordance with their taste. Their pursuits will all be of such a nature as shall tend rather to confirm, than to eradicate, the corruptions of their hearts; and thus they will be working out their own damnation from day to day—even as a child of God is daily “working out his salvation.” What but ruin can proceed from such a course?

3. As long as we neglect to set our heart on seeking the LORD, our enemies will prevail.

Satan is a great adversary, whom we are commanded to oppose; and a divine panoply is provided for us, that we may be able to withstand him. But if we do not put our armor on—then how can we hope to vanquish him? He will “lead us captive at his will,” yes, “he will devour us as a roaring lion!”

Get then your minds deeply imbued with,

1. A sense of your weakness.

It is impossible to have too deep a sense of our incapacity for what is good. To be “as a little child” is almost the summit of spiritual attainment. And, strange as it may appear, you “never are so truly strong, as when you are thus weak;” for then will God interpose for you, and “perfect his own strength in your weakness.”

2. A persuasion of the efficacy of prayer.

If we really believed that our prayers would be answered, methinks we would be urging our requests all the day long. Observe, in the Scriptures, God’s answers to prayer: how marked! how speedy! how effectual! Truly, “however wide we might open our mouths, God would fill them.” And all that he did for the Lord Jesus Christ corporeally, in raising him from the dead, and setting him at his own right hand above all the principalities and powers of Heaven, he would do mystically and spiritually in us, Ephesians 1:19-22 with 2:4-7, and “make us more than conquerors through Him who loved us!”

3. A conviction of the necessity of holiness in order to your happiness in the eternal world.

To “do evil,” and continue in it, can outcome in nothing but destruction. “Christ came to redeem us from all iniquity, and to purify unto himself a peculiar people zealous of good works.” Let, I beg you, the end of his grace be answered in this way; and never cease to plead with him, until he has “delivered you from all evil,” and “bruised Satan himself under your exulting and triumphant feet!”

Charles Simeon

2 Chronicles 12:7

“When the LORD saw that they humbled themselves, this word of the LORD came to Shemaiah: “Since they have humbled themselves, I will not destroy them but will soon give them deliverance. My wrath will not be poured out on Jerusalem through Shishak.”

Repentance is so plain and acknowledged a duty, that it is never unseasonable to call men to the performance of it; while, on the other hand, so great are our encouragements to it, that we rather account it a privilege than a duty. The instances wherein God has recorded his condescension to penitents of old time, are almost numberless; the one before us, even if there were no other, would of itself be sufficient to encourage all, whether nations or individuals, to abase themselves before him, and to seek his favor with an assurance that they would not seek it in vain.

For the space of three years Rehoboam continued to walk in the ways of David and of Solomon, 2 Chronicles 11:17. But having, as he thought, strengthened himself against all assault from foreign enemies, “he forsook the law of the Lord, as did all Israel together with him, verse 1.” For this great defection God stirred up Shishak king of Egypt to come forth against him with a large army. Shishak surely was of himself willing enough to invade a country which offered the prospect of such abundant spoil as Jerusalem did at that time; but, though unconscious of any foreign agency, he was only an instrument in God’s hands, sent forth to punish the transgressions of revolted Israel, verse 2. Success attended the invading army in all their movements; the fenced cities all successively fell into their hands; and at last Jerusalem itself became their prey. In less than five short years all the wealth which David and Solomon had treasured up in the temple and in the king’s house, was swept away, and delivered over as a spoil to a victorious enemy.

And now would Jerusalem itself also have been utterly destroyed, if the arm of justice had not been arrested by the penitential cries of Rehoboam and his nobles. God had sent a prophet to declare to them the grounds and reasons of the judgments that were now inflicted on them; and they, seeing that all other hope had failed them, betook themselves to repentance. To this God had respect, as our text informs us; and, on seeing their repentance, he sent the same prophet to assure them, that he would suspend his uplifted arm, and forbear to execute upon them his judgments according to the full measure of their deserts.

Now from the message which was sent to them from the Lord we may properly observe,

I. That sin will surely bring the judgments of God upon us!

It matters not by whom sin is committed; for all are equally amenable to the laws of God, and must stand on an equal footing at the bar of judgment. Kings and princes are in this respect on a level with the lowest of mankind; for “God is not a respecter of persons.”

Nor must we imagine that those sins only which are of greater enormity in our eyes will be noticed by God; for he notices the violations of the first table, as well as of the second; and those of defect as well as those of actual transgression. The sum of the two tablets is, that “we should love the Lord our God with all our heart, and soul, and mind, and strength; and our neighbor as ourselves.” It will be to little purpose, that we have not bowed down to strange gods, if we have withheld from Jehovah the entire devotion of our souls; or that we have not injured our neighbor by the open crimes of adultery and murder, if we have withheld from him those holy exercises of brotherly affection which God has made his due. Sins of omission must be accounted for, as well as those of commission; and not one escapes the notice of the heart-searching God.

Our iniquities, because committed long ago, may be forgotten by us; but not one of them is forgotten by God! They are all recorded in the book of his remembrance; and the precise measure of “wrath” that is due to each “is treasured up,” against the day that the vials of God’s wrath shall be poured out. Every sin leaves a stain behind it; and as the hunted stag, though far removed from the sight or hearing of his pursuers, is traced by them until he is overtaken and destroyed—so will the sinner be by the judgments of the Most High; according as it is said, “Evil shall hunt the wicked man, to overthrow him!” Yes, to every sinner under Heaven must it be said, “Be sure your sin will find you out!”

Nor is there any possibility of escape, but by sincere repentance; since God has ordained,

II. That sin, in order to its being forgiven, must be repented of.

“God has commanded all men everywhere to repent!” He has declared, that, “except we repent, we must all perish.”

But let it not be thought that repentance is a mere light and transient emotion. No indeed; repentance is a far different thing from what is generally supposed. It must be general, not relating to some few particular acts, but to the state and habit of our souls throughout our whole lives. It must also be deep, like that of the publican, leading us to smite on our bosoms with deep contrition, and to cry for mercy as the most unworthy of mankind.

One thing in particular we notice in Rehoboam and the princes; they acknowledged, that “God was righteous” in all that he had brought upon them, verse 6. And until we also are brought sincerely and from our inmost souls to acknowledge, that he may justly enter into judgment with us, and consign our souls over to everlasting perdition, we are not truly penitent. We see not our own demerit; we virtually deny God’s right to punish us; we are proud, unhumbled, unsubdued.

Our penitence must also lead us to cast ourselves altogether upon God’s promised mercy in Christ Jesus. This it is which constitutes the difference between that “repentance which is unto salvation,” and which is “never to be repented of”—and that repentance which will fall short of salvation, and leave room for everlasting sorrow in the world to come. If our hope terminate on anything short of the blood and righteousness of the Lord Jesus Christ, we have not yet learned the extent of our fall, or the impossibility of being saved by any name but his.

It is, however, no little consolation to know,

III. That sin, truly repented of, shall assuredly be forgiven.

How delightful the evidence of this in the passage before us! God sends his servant to announce to his penitent people his compassion towards them, and his readiness to forgive; expressly grounding his forgiveness on the penitence which they had evinced. And where shall we find any instance of penitence despised, or of judgments inflicted on one who with sincerity of heart implored mercy at God’s hands?

We will take an instance of one whose crimes perhaps exceeded those of any other individual from the foundation of the world—the idolatrous, and murderous Manasseh. He, like Rehoboam and his courtiers, thought not of repentance, until he was reduced, as it were, to the lowest ebb of misery; but even then his cry was heard; and his supplication entered into the ears of this Lord Almighty! 2 Chronicles 33:11-13.

Just so, if we are truly penitent, whatever may have been the extent of our iniquity, it shall be forgiven. “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, Isaiah 55:7.” Only let us “repent and turn ourselves from all our transgressions, and then iniquity shall not be our ruin, Ezekiel 18:30,” Though “our sins have been many, they shall be forgiven, Luke 7:47;” and “where sin has abounded, the grace of our God shall much more abound! Romans 5:20.”

And now permit me to institute a most important inquiry.

Respecting Rehoboam and the princes, it is said, “God saw that they humbled themselves;” and of this God testified, saying, “They have humbled themselves.” Now then I ask, Can he bear the same testimony respecting you? Has he seen you weeping in secret on account of your multiplied iniquities? Can he say of you as he does of Ephraim, “Surely I have heard Ephraim bemoaning himself;” and can he, as he did in Ephraim’s case, rehearse the very language of your lips and hearts, and attest your every motion, whether of body or mind, as indicating the depth and sincerity of your repentance, Jeremiah 31:18-19. Call to mind the time, the place, the occasion; aay whether it arose only out of some particular circumstances, or whether it be the stated habit of your mind? Were this indeed the general frame of your souls, we would be hopeful for you, assured that God has already said concerning you, “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 31:20.” There can be no doubt respecting anyone “who thus sows in tears, that he shall soon reap in joy! Psalm 126:5.”

But respecting too many of you, must not the testimony of God be the very reverse of this? Must not the heart-searching God say respecting the generality: “I have seen in them no repentance at all. I have seen them agitated times without number on account of earthly things; I have seen them angry, when offended; and grieved, when they have suffered loss; but I have never seen them angry at themselves for offending Me, nor bemoaning, as they should have done, the loss of their own souls. If you were to form your estimate from what has been seen in them, you must conclude, that sin is no great evil; that repentance on account of it is of no urgent necessity; and that acceptance with me is not worth the trouble of it.”

Must he not further testify respecting some, “I have seen their parents, yes, and their minister too, weeping over them; but I have never seen them weeping for themselves.”

Now, brethren, it is to little purpose for you to say, “I have repented,” unless “your sorrow has been of a godly sort;” for you will not be judged by what you are pleased to call repentance, but by the standard of God’s blessed word; it is by that that God forms his estimate of you now; and by that will you be judged in the last day. “Judge yourselves therefore now, that you may not be judged by the Lord.”

If it were only such a destruction as impended over Jerusalem, that were about to come upon you, methinks I would be content to let you “sleep on and take your rest;” but, when I reflect that it is an “everlasting destruction from the presence of the Lord, and from the glory of his power,” I tremble at the thought of your exposure to it, and of its being the doom to which you are so soon to be consigned!

Begin then this necessary work, before it be too late! Consider God as now calling you to it by me, as he called his people of old by the Prophet Shemaiah. Never cease to abase yourselves before him, until he shall have said concerning you, “I have seen his ways, but I will heal him; I will guide him and restore comfort to him, Isaiah 57:18.” You may be assured, that, if now you, “Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord, and he will lift you up! James 4:9-10.” He will say, “Deliver him from going down into the pit; for I have found and accepted a ransom for him! Job 33:27-28.”

Charles Simeon

2 Chronicles 11:13-16

“The priests and Levites from all their districts throughout Israel (the idolatrous Northern Kingdom) sided with him (Rehoboam, king of Judah, the Southern Kingdom). The Levites even abandoned their pasturelands and property, and came to Judah and Jerusalem because Jeroboam and his sons had rejected them as priests of the LORD. And he appointed his own priests for the high places and for the goat and calf idols he had made. Those from every tribe of Israel who set their hearts on seeking the LORD, the God of Israel, followed the Levites to Jerusalem to offer sacrifices to the LORD, the God of their fathers.”

[Explanatory note: In Simeon’s comments below, he likens the pious people who left the idolatrous Northern Kingdom to come to the Southern Kingdom of Judah where the true God was worshiped—to those pious Protestants who came out of the idolatrous Catholic Church to worship the true God.]

In this age of revolutions, it may be well to turn our attention to perhaps the greatest, speediest, completest and least bloody revolution that is recorded in the annals of the whole world. The empire of Solomon, if not large in extent, was exceedingly powerful; but no sooner was he removed from it, than his son, instead of conciliating the regards of his subjects, disgusted them with the most insulting threats, and drove them, in utter desperation, to revolt. Far the larger half of his people, even ten tribes out of twelve, formed themselves into a separate and independent state; and continued, throughout all successive periods of their existence, not only as an independent, but a hostile nation. To enter into any discussion about the rights of the different parties, would be altogether foreign to our purpose, and to the occasion for which we are assembled; though we cannot refrain from expressing our most unqualified reprobation of Rehoboam’s folly, in listening to the extravagant counsels of his young friends, instead of following the sage advice of the elders.

But in a religious view, this revolution was pregnant with consequences of the most important nature. Jeroboam, in order to keep his new subjects from going up to Jerusalem to worship according to the Law of Moses, set up golden calves in Dan and Bethel, that the people might worship them, or, perhaps, that they might worship Jehovah in and through them. Having appointed a new worship, he appointed new priests to officiate in it, excluding of course from that service all the ministers of Jehovah.

What now must be done throughout all his dominions? Shall the godly conform to this idolatry? No; a schism was instantly created; and all the godly in the land forsook their country, and united themselves to the worshipers of Jehovah in Jerusalem; entering thus their solemn protest against the abominations which had been introduced.

Now this will lead me to set before you,

I. The conduct of Protestants in that day.

It was not on account of some trifling regulations about non-essential matters, that they withdrew themselves, but on account of the utter subversion of their religion, and the establishment of idolatry in its stead. Nor did they rise up in rebellion against the government, or attempt to maintain their religion with the sword. They peaceably withdrew; and sought to enjoy in another country the blessings of which they were deprived in their own. Their conduct was altogether such as befit the servants of the Most High:

1. They bore their testimony against the reigning abominations.

Of all the Levites of the land, we read not of so much as one who consented to renounce his principles for filthy lucre sake. A noble example this! and nobly followed, too, by all the godly of the land! for it is said, “Those from every tribe of Israel who set their hearts on seeking the LORD, the God of Israel, followed the Levites to Jerusalem to offer sacrifices to the LORD, the God of their fathers.” It is probable that they had no hope of effecting anything by remonstrance; but here was a testimony far more decisive than any mere remonstrance could be. It was open and visible to all; and could not but produce a very great sensation through the land. It spoke, in fact, so loudly and intelligibly, as to leave the whole nation without excuse.

2. They adhered steadfastly to the service of their God.

It is said, “they followed the Levites to Jerusalem to offer sacrifices to the LORD, the God of their fathers.” It was by sacrifice only that they could approach their God; and it was in the temple only that the sacrifices could be offered. There, then, they would go. Nothing should detain them from thence. They would not willingly offend man; but they were determined not to neglect their God. His honor and his authority were, in their minds, considerations of paramount importance; and, if enjoined to worship any other God, or to refrain from serving him, their answer was, “Whether it be right to hearken unto you more than unto God, you judge.”

3. They renounced all for conscience sake.

The priests left their cities, their suburbs, their possessions, and abandoned all for conscience sake. The people, too, even all the godly of the land, forsook their all, that they might approve themselves faithful to their God. This was a severe test of their integrity; but their piety was equal to the occasion. And though, in individual instances, we may certainly find much greater sacrifices for conscience sake—yet perhaps, on so large a scale, this was never equaled in any country under Heaven.

But let us pass on to what more immediately concerns ourselves, namely,

II. Our duty as Protestants, at the present day.

The abominations of Popery are scarcely more tolerable than those which Jeroboam established. And it is a mercy to us that our forefathers had courage and piety enough to protest against them. But we have our duties also to perform.

1. We should realize our own Protestant principles.

To what purpose do we renounce the superstitions of the Romish Church, while we hold fast the greatest and most fundamental error of all—the doctrine of human merit! I grant that we do not maintain this error in the same open, gross, and avowed way in which it is held by the Papists; but on the subject of salvation by faith alone, we have all the same jealousies as the Papists. Yes, though Protestants by profession, the great mass of us are looking for salvation by our own repentances or reformations, rather than by the simple exercise of faith in Christ.

In the ministry of the Word, instead of bringing forward the great doctrine of justification by faith alone, as that which is universally admitted, approved, and gloried in—we are forced to make a thousand apologies, in order to ward off from ourselves the imputation of being Antinomians and heretics.

O brethren! it should not be thus. We ought all to rejoice that we are emancipated from the bonds in which Popery holds its deluded votaries, and to glory in the Lord Jesus Christ as all our salvation and all our desire.

2. We should show the superior efficacy of Protestant doctrines to sanctify the heart and life.

There have been surely many eminently pious men in the Church of Rome; but they were pious in despite of their errors. So far as they were influenced by superstition, their piety was debased, rather than advanced.

Christianity gives liberty to the soul, instead of reducing it to a state of bondage; and, if we possess that liberty, it should elevate us to a higher and nobler course than can be attained by the servile principles of Popery.

Papists withdraw altogether from the world. We Protestants, while in the world, should show ourselves above it, “dead to” its cares, and “crucified to” its allurements.

Papists, in order to mortify the flesh, have recourse to absurd and self-tormenting usages, which, while they lacerate the body, puff up the soul with pride and self-applause. We Protestants must seek the elevation of the soul in high and holy affections, “having our conversation in Heaven,” and delighting ourselves in God.

Address,

1. Those who are conforming to this vain world.

Behold the conduct of the pious Israelites, and blush! They, for the honor of their God, forsook all that they possessed. Just so, if you, either from the love of the world, or from the fear of man, are averse to make this sacrifice for your Lord and Savior, glory not in being Protestants; but seek to become Christians; for on no other terms than these will Christ ever acknowledge you as his disciples, Luke 14:33.

2. Those who, like the pious Israelites, are “setting their hearts fully to seek the Lord their God”.

No man ever repented of “following the Lord fully.” Such people may have less of this world; and may at times be reduced to great necessities, even as the Apostle Paul was on different occasions. But the presence of God with their souls, and the testimony of a good conscience, will amply compensate for all the losses they can sustain, and for all the evils they can suffer, in so good a cause. Even in this present life will those who give up their all for Christ, “receive in return a hundred-fold, Mark 10:29-30.” But what they shall reap in the eternal world, who can tell? Ask those who are now in Heaven, “where they came out of great tribulations, Revelation 7:14-17,” whether they have ever for one instant regretted the sacrifices they made for the Lord; and take for your own comfort the testimony which you feel well assured you would, without one single exception, receive from them.

Charles Simeon