Psalm 103:8-14

“The LORD is compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will he harbor his anger forever; he does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who fear him; as far as the east is from the west, so far has he removed our transgressions from us. As a father has compassion on his children, so the LORD has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust.”

We cannot form a juster conception of God than from the history of the Israelites. In the mixture of mercy and judgment which is there recorded, we see every one of his perfections displayed in most lively characters, verse 7. His dealings with us indeed are less discernible; but, the more they are scrutinized, the more will they appear to be regulated according to the counsels of unerring wisdom and unbounded goodness. The words before us will naturally lead us to a contemplation of this subject; and we shall have abundant evidence of their truth, while we consider his goodness,

I. God’s goodness generally, as it is in himself.

The “mercy and grace” of our God are chiefly discovered by,

1. His patience in bearing with us.

Had God been such a one as ourselves, he would long since have broke forth in anger against the whole world, and consumed them in his heavy displeasure. But, notwithstanding the multitude of their provocations, he has been patient towards them, 2 Peter 3:9, and has waited to be gracious unto them, Isaiah 30:18. He has borne with many vessels of wrath, that have been daily fitting themselves for destruction, Romans 9:22; and has kept mercy for thousands, Exodus 34:6-7, who have been continually occupied in casting it away. The description which Nehemiah gives of the divine patience as manifested in his day, Nehemiah 9:16-21, is no less realized towards the whole world at this very hour!

2. His mercy in pardoning us.

God, in infinite compassion, laid our iniquities upon his only dear Son, Isaiah 53:6, and exacted of him our debt, Isaiah 53:7, in order that he might exercise mercy towards us consistently with the demands of truth and justice, Romans 3:25-26. And, having provided such a remedy, he delights in extending its benefits even to the vilest of the human race, Micah 7:18. Thousands that are now glorified in Heaven, and thousands too that are yet compassed with infirmities on earth, can attest that with him is plenteous, redemption, Psalm 130:7-8, and that he is rich in mercy unto all that call upon him, Romans 10:12-13.

Not to dwell on general views of his goodness, let us consider,

II. God’s goodness particularly, as it manifests itself towards us, his redeemed people.

It is here more minutely delineated:

1. In reference to his patience.

God will “chide” his people for their sins; nor would he act worthy of himself, if he did not manifest his displeasure against the violations of his holy law, Hebrews 12:6-7. But we must all confess that he punishes neither too soon, nor too long, nor according to our deserts.

Not too soon; for then he would be “always chiding,” seeing that we give continual occasion for his displeasure to arise. But he is not extreme to mark what is done amiss, Psalm 130:3, well knowing that if he should contend with us for every fault, we could not answer him for one of a thousand! Job 9:3.

Nor will he chide us long; if he hides his face, it is but for a little moment, Isaiah 54:7-8, and if he wound us, it is, for the most part, but a very short time before he binds us up again and heals us, Hosea 6:1-2. He will not be always angry, lest our spirits should faint, and fail by reason of his displeasure, Isaiah 57:16.

Nor does he at any time deal with us according to our iniquities. Where must every one of us have been if he had entered into judgment with us according to the strict tenor of his law, Compare Galatians 3:10 with Psalm 143:2. Whatever trials we may have been called to endure, they have been infinitely less than our iniquities have deserved! Job 11:6.

2. In reference to his mercy.

This has been boundless in its extent. Who can measure the vast expanse of Heaven? Jeremiah 31:37. Yet such is the mercy of our God, having heights that cannot be explored, and depths that cannot be fathomed! Ephesians 3:18-19. It reaches, not only to all his people, but to the utmost extent of their necessities or desires. It is also tender in its exercise. Can anything on earth afford us a stronger image of tenderness, than a parent striving to soothe the anguish of his agonizing infant? Yet such is the anxiety which God himself feels to heal our wounded spirits, and comfort us under all our conflicts, Hosea 11:8. Jeremiah 31:20.

It is, moreover, lasting in its effects. Let a straight line be drawn from east to west; and the further it is drawn, the further shall the ends be removed from each other. Thus it is with respect to our sins which he has pardoned; they are put away from us to the remotest distance, never to meet upon our souls again, never to be remembered against us to all eternity! verse 17. Micah 7:19.

INFERENCES.

1. How base is it to sin against such a God!

Sin, of whatever kind, is really directed against him, Psalm 51:4. And shall it appear a light matter to us to offend such a God? See this argument urged by Ezra, Ezra 9:13-14, Hebrews 8:12; and let every temptation be repelled with this indignant expression: How shall I do this great wickedness, and sin against God! Genesis 39:9.

2. How ought we to fear and love our God!

It is twice observed in the text, that God’s mercy is displayed “to those who fear him;” and it is manifested on purpose that he may be feared, Psalm 130:4. Let us therefore not despise the riches of his goodness, Romans 2:4, but improve them for the confirming of our fear, Hosea 3:5, and the quickening of our love, Psalm 116:12; Psalm 145:8-9; Psalm 145:21.

Charles Simeon

Psalm 103:1-5

“Praise the LORD, O my soul; all my inmost being, praise his holy name. Praise the LORD, O my soul, and forget not all his benefits—who forgives all your sins and heals all your diseases, who redeems your life from the pit and crowns you with love and compassion, who satisfies your desires with good things so that your youth is renewed like the eagle’s!”

It is a favorite opinion of some, that we are bound to love God for his own perfections, without having any respect to the benefits which we receive from him. But this appears to us to be an unscriptural refinement.

That God deserves all possible love from his creatures on account of his own perfections, can admit of no doubt; and we can easily conceive, that people may be so occupied with an admiration of his perfections, as not to have in their minds any distinct reference to the benefits they have received from him.

But that any creature can place himself in the situation of a being who has no obligations to God for past mercies, and no expectation of future blessings from him, we very much doubt; nor are we aware that God any where requires us so to divest ourselves of all the feelings of humanity, for the sake of engaging more entirely in the contemplation of his perfections.

Nor indeed can we consent to the idea, that gratitude is so low a virtue, Deuteronomy 28:47. On the contrary, gratitude seems to be the principle that animates all the hosts of the redeemed in Heaven; who are incessantly occupied in singing praises to Him who loved them, and washed them from their sins in his own blood! By gratitude, all the most eminent saints on earth have been distinguished.

In proof of this, we need go no further than to the Psalm before us, wherein the man after God’s own heart adores and magnifies his Benefactor, for some particular mercies recently given unto him. To instill this principle into your minds, and to lead you to a measure of that devotion with which the sweet singer of Israel was inspired, we shall,

I. State the grounds we have to praise God.

To enumerate all the benefits we have received from God, would be impossible. We must content ourselves with adverting to them in the peculiar view in which they are set before us in the text. We would call you then to consider,

1. The freeness and undeservedness of God’s blessings.

It is this which gives a zest to every blessing we enjoy; in this view, the very food we eat, and the air we breathe, demand our most grateful acknowledgments. The Psalmist begins with speaking of himself as a guilty and corrupt creature, who unless pardoned and renewed by the grace of God, must have been an everlasting monument of his righteous displeasure!

The same thought also should be uppermost in our minds. We should contrast our state with that of the fallen angels, who never had a Savior given unto them; and with that of the unbelieving world, who, in consequence of rejecting the Savior, have perished in their sins! What claim had we, any more than the fallen angels? And if we had been dealt with according to our deserts, where would have been the difference between us, and those who are gone beyond the reach, of mercy Let us but contemplate this, and the smallest mercy we enjoy will appear exceedingly great. Yes, anything short of Hell will be esteemed a mercy! See how this consideration enhanced the favors which God given to David, Psalm 8:1; and Paul, Ephesians 3:8.

2. The richness and variety of God’s blessings.

The Psalm primarily relates to David’s recovery from some heavy disorder; and the terms wherein he expresses his gratitude are precisely such as are used by other people on similar occasions, Isaiah 38:17. On this account, in our review of God’s mercies, it will be proper first to notice the blessings of his providence. How often have we been visited with some bodily disorder, which, for anything we know, has been sent as a preventive or punishment of sin! (We certainly have reason to think, that at this time, as well as in former ages, God punishes the sins of his people in this world, that they may not be condemned in the world to come! Compare 1 Corinthians 11:30; 1 Corinthians 11:32 with James 5:15.) And how often have we been raised from a state of weakness and danger, to renewed life and vigor!

At all events, we have been beset with dangers, and yet not permitted to fall a sacrifice to them; and been encompassed with needs, which have been liberally supplied. Can we view all these mercies with indifference? Do they not demand from us a tribute of praise?

But the expressions in the text lead us to contemplate also the blessings of God’s grace. And can we adopt the words in this view? O how great and wonderful are they, if we appreciate them aright! To have one sin forgiven is a mercy of inconceivable magnitude; but to be forgiven all—all that we have ever committed, this is a mercy which neither the tongues of men nor of angels can ever adequately declare.

Think too of the corruptions which with most inveterate malignity infect our souls; to have these healed! to have them all healed! We no longer wonder at the ardor of the Psalmist’s devotion; we wonder only at our own stupidity.

Contemplate moreover the efforts which Satan, that roaring lion, is ever making to destroy us; consider his wiles, his deceits, his fiery darts; what a stupendous mercy is it that we have not been given up as a prey unto his teeth!

Look around at the mercies of all kinds with which we are encircled; and mark the provision of ordinances, and promises, yes, of the body and blood of God’s only dear Son, with which our souls are nourished and renewed; so that our drooping spirits, like the eagle when renewed in its plumage, are enabled to soar to the highest heavens with confidence and joy. Can we find in these things no grounds of praise? Must not our hearts be harder than adamant itself, if they do not melt at the contemplation of such mercies as these?

3. The constancy and continuance of God’s blessings.

See how triumphantly the Psalmist dwells on this. He forgives, heals, redeems, crowns, satisfies; and let us compare our experience with his.

Has not God made us also the objects of his providential care, by day and by night, from the earliest period of our existence to this present moment?

Has he not also renewed to us every day and hour the blessings of his grace, “watering us as his garden,” and “encompassing us with his favor as with a shield?” Surely we may say that “goodness and mercy have followed us all our days;” there has not been one single moment when our Divine keeper has ever slumbered or slept; he has kept us, “even as the apple of his eye;” “lest any should hurt us, he has kept us day and night.”

Say now, what are the feelings which such mercies should generate in our souls; and what are the returns which we ought to make to our heavenly Benefactor?

Not doubting but that all of you must acknowledge your obligation to praise God, we will, as God shall enable us,

II. Stir you up to the performance of praising God for all of his blessings.

It is the office of your minister to stir up your pure minds “by way of remembrance,” yes, “to put you in remembrance of these things, though you know them, and be established in the present truth.”

1. We call upon you to praise God individually.

This is not the duty of ministers only, but of all, whatever their age, situation, or condition in life; every one is unspeakably indebted to God; and therefore every one should say for himself, “Bless the Lord, O my soul!”

If any object, that they have never yet been made partakers of the blessings of Divine grace, we answer, That you have not on this account the less reason to bless God; for the very “long-suffering of God should be accounted by you as salvation;” and if you compare your state (as yet on mercy’s ground) with that of those who have been cut off in their sins, you will see that all the thanks which you can possibly render unto God, are infinitely less than what he deserves at your hands.

Moreover, if you have received no signal deliverances from sickness or danger, you have the more reason to adore your God, who has preserved you so long in the uninterrupted enjoyment of health and peace.

2. We call upon you to praise God fervently.

Praise is not a service of the lip and knee, but of the warmest affections of the soul. The “soul, and all that is within you,” should be exercised in this blessed work. As you are to “love God with all your heart, and mind, and soul, and strength,” so also you are to bless him with all your faculties and abilities. You must not however mistake vociferation, and talkativeness, and bodily fervor, for devotion; your expressions of gratitude, even when most elevated and joyous, must resemble those which are used among the heavenly hosts; who “veil their faces and their feet,” or “cast their crowns at the feet” of their adorable Redeemer. Not to bless him in this manner, is constructively and really to “forget the benefits” you have received from him; yes, an utter forgetfulness of them were less criminal than such an ungrateful remembrance.

3. We call upon you to praise God incessantly.

“Praise, praise, praise the Lord!” says the Psalmist to his soul; showing thereby that he would have that to be the continual exercise of his mind. Thus should we also labor to have our minds in a constant readiness for this glorious work.

We need not indeed be always engaged in the act of praise; for we have many other acts in which a great part of our time must be occupied; but the frame of our minds should always be disposed for this duty, so as to be ready for it whenever occasion may call for the performance of it. That we shall feel backwardness to it at times, must be expected; the Psalmist intimates as much, by so repeatedly urging his reluctant soul to this duty. But let us follow his example, and urge our souls, however reluctant, to this blessed work. Let us say with him, “Praise the Lord, O my soul; praise him, praise his holy name!” Or like Deborah, “Awake, awake! Deborah; awake, awake! utter a song!”

Thus to praise God is our privilege on earth;
thus to praise him is a foretaste of Heaven.

Charles Simeon

Psalm 102:25-28

“In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. But you remain the same, and your years will never end. The children of your servants will live in your presence; their descendants will be established before you.”

Among all the Psalms, there is none more full of mourning and lamentation than this; but whether the Psalmist speaks in his own person, or in the person of the Church which was in the most desolate condition, is not certain. But though written at the return of the Jews from the Babylonish Captivity, and referring primarily to the restoration of the Jewish Church and polity—it evidently has respect to the Messiah and the establishment of his Church on the face of the whole earth; since it is said, that “the heathen shall fear the name of the Lord, and all the kings of the earth his glory, verse 15.”

Indeed the words of our text are expressly applied to Christ in the Epistle to the Hebrews, and are adduced to show the infinite superiority of Christ above all the hosts of Heaven, Hebrews 1:10-12. With this infallible guide to direct us, we proceed to point out,

I. The perfections of Christ.

The description here given of our Lord Jesus Christ proves beyond all doubt his proper Deity.

1. Observe Christ’s eternity.

He it was who made the universe; the highest angels derived their existence from his all-creating hand! Colossians 1:16. “All things were created, not only by him, but for him, Colossians 1:17;” which could not be, if he himself were a creature. Suppose him ever so high above all other creatures, if he himself was a creature, he could not have created all things, seeing he himself must have been created by another. But he is the eternal God, “he was with God, and was God; and without him was not any thing made that was made, John 1:1-3.” Yes, that adorable Savior, who at the appointed season assumed our flesh at Bethlehem, was the eternal God, “his goings forth were of old, from everlasting, Micah 5:2. The same truth is generally supposed to be declared in Proverbs 8:22-31.”

1. Observe Christ’s immutability.

The material creation is formed only as a theater for the display of the Creator’s glory; and, when it shall have answered its destined end, it will be destroyed by fire! 2 Peter 3:10; 2 Peter 3:12; the Creator will dissolve it with as much ease as a man “folds up a garment” for which he has no further use. But the Lord Jesus Christ will exist forever. As he is the eternal, so is he the immutable Jehovah, “He is the same yesterday, today, and forever! Hebrews 13:8.”

Not to dwell on a point which requires neither confirmation nor discussion; we proceed to mark more distinctly,

II. The aspect of Christ’s perfections on the welfare of the Church.

In the verse before the text, the Psalmist may be speaking personally of himself, just as Hezekiah did when apprehensive of speedy dissolution, Isaiah 38:10-14; but in the close of the Psalm he indisputably speaks of the Church, and, represents as depending upon Christ,

1. The stability of the Church at large.

The seed here mentioned are the Church of God, the company of the faithful in every age, Psalm 69:36. It might be supposed that these, surrounded as they are by enemies on every side, must be utterly destroyed; and, in fact, the Church has at times been reduced so low, as scarcely to have, except in name, any existence upon earth. But our Lord has founded it upon a rock; and the gates of Hell shall not prevail against it. Other things, however stable in appearance, shall vanish away; but this shall stand forever and ever! Isaiah 51:6. The different individuals are successively removed by death; but children shall be born to God through the instrumentality of his Gospel, and the Church “continue” to the end of time.

2. The final salvation of every true believer.

It is a miracle, considering what difficulties the believer has to encounter, and how unable he is of himself to do even the least thing that is good—that anyone should finally attain the promised inheritance. But Jesus lives, and therefore all who sincerely trust in him shall live also. In his Word he is as immutable as in his essence; and “of that word not one jot or tittle shall ever fail.” “Never will he leave them; never, never will he forsake them!” “He is able to keep them from falling;” and, “Of those whom the Father has given him, he will lose none.”

Improvement.

Is there among you any tempted soul?

Methinks some may be in the state of the Psalmist, “eating ashes like bread, and mingling their drink with tears.” But let not anyone be so bowed down with afflictions, as to say, “There is no hope.” While your Redeemer lives, you have a sure refuge; and, whatever trials you may have to sustain, “his grace shall be sufficient for you”.

To those who are maintaining their steadfastness in the Gospel.

We would say, Remember to whom you are indebted for your stability, “He who has wrought you to this self-same thing; is God.” O think, what had been your state times without number, if your Almighty Savior had not interposed to rescue you from the jaws of that roaring lion that seeks to devour you. Let all your confidence be in him alone.

Charles Simeon

Psalm 102:13-15

“You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. For her stones are dear to your servants; her very dust moves them to pity. The nations will fear the name of the LORD, all the kings of the earth will revere your glory!”

Amidst all the personal afflictions with which a child of God can be encompassed, he will be filled with consolation, if he hears glad tidings concerning Zion. The interests of God and the welfare of mankind are nearer to his heart than any of the concerns of time and sense. Hence Paul, when complaining that he “suffered trouble, as an evil-doer, even unto bonds,” consoled himself with this, that “the Word of God was not bound, 2 Timothy 2:9;” yes, his very bonds themselves were an occasion of joy to his soul, when he saw that they were overruled for the establishment of believers, and the augmentation of the Church of God, Philippians 1:12-18.

Thus, in the Psalm before us, the writer, whether speaking in his own person, or impersonating the Church of God, was in a most disconsolate condition, verse 3-11; but the thought of God’s speedy interposition for his Church and people comforted him. He saw Jerusalem lying in ruins; but he felt assured that the time was near at hand, when it should be rebuilt, and God’s glory be manifested in it as in the days of old. To the Gospel Church also, he had a further reference in his own mind; for though the restoration of the Jews from Babylon attracted some attention from the neighboring states, it was far from being attended with those effects which are here foretold as following from their yet future restoration to their own land, and their final union with the Church of Christ. That the writer looks forward to that period, will appear by comparing verse 25-27 with Hebrews 1:10-12.

In considering this event, we shall notice,

I. The time fixed for it.

God most assuredly has mercy in store for Zion.

The Jews shall not always continue in their present degraded state; they shall be gathered from every quarter of the globe, and be brought back again to their own land. We must almost cease to assign any determinate meaning to words, if we explain in a figurative sense only the numberless declarations of God on this subject, Ezekiel 28:25-26; Ezekiel 37:1-28. As to their restoration to the Divine favor, it is impossible for anyone who believes the Scriptures to doubt of it. Though God is angry with them, he has not cast them off forever. There is yet among them “a remnant according to the election of grace,” who shall be again engrafted on their own olive-tree, and enjoy all the riches of Gospel salvation, Romans 11:5; Romans 11:25-26.

For the conferring of “these favors,” there is a time fixed in the Divine counsels.

“Known unto God are all things from the foundation of the world;” and everything that is “done, is done according to his determinate counsel and foreknowledge, Acts 2:23; Acts 4:28.”

The deliverance of the Jews from Egypt was foretold to Abraham four hundred and thirty years before it took place; and it was accomplished on the self-same day that had been then fixed, Exodus 12:41.

In like manner, their deliverance from Babylon was fixed; nor were they detained one hour there beyond the seventy years that had been assigned for their captivity, Jeremiah 25:12; Jeremiah 29:10. Thus is the period fixed for their present dispersion. Daniel 7:25; Daniel 12:7; Daniel 12:11-12 with Revelation 11:3; Revelation 11:15; Revelation 12:6; Revelation 12:14; Revelation 13:5.

Respecting the exact time from whence these several periods must be dated, commentators are not agreed; nor is it our intention to enter into that part of the question; we only mention these things to show that “God has reserved the times and the seasons in his own power,” and that the time for the future restoration of the Jews is as determinately fixed in the Divine counsels, as any other event that ever occurred.

We think too that we may already see,

II. The signs of its approach.

When our blessed Lord came to establish his kingdom upon earth, there were many signs whereby a candid observer might ascertain that he was really come, Matthew 16:3. An expectation of him had prevailed both among Jews and Gentiles, Luke 2:25; Luke 2:38. His forerunner, John the Baptist, had come to prepare his way Matthew 17:9-13; and his own miracles had evinced that he was indeed the person whom he professed to be, John 5:36.

Thus the Psalmist intimates that there are signs whereby the future manifestations of his love and mercy to his people Israel shall be discerned, previous to their full accomplishment, “The time to favor her, yes, the set time, has come; for your servants take pleasure in her stones, and favor the dust thereof.” We say then that the approach of that blessed period is now evidently marked by:

1. The concern that is now felt for the Jewish people.

How many centuries have passed without any efforts made for their conversion to the gospel of Christ! They have been regarded by the Christian world as utterly unworthy of notice; or rather, have been treated by them with all manner of indignity, oppression, and cruelty. But now Christians begin to feel how basely they have acted towards them; and are combining their efforts to rend the veil from their hearts; and by all possible means to lead them to the knowledge of that Messiah, whom their fathers crucified The attention paid to the study of prophecy in this day is remarkable.

2. The expectation which the Jews have of their approaching deliverance.

The Jews even of our own country, and still more upon the Continent, have a persuasion that their Messiah is speedily to appear, and to vindicate them from the oppression which they have so long experienced. And though the Jews do not at present know what kinds of blessings they are destined to enjoy, (for they look no further than to a temporal deliverance,) yet the circumstance of their “looking for redemption” as fast approaching, may justly be regarded as a sign of its actual approach.

3. The work that has already been effected among them.

Many have been converted to the gospel of Christ; and though, as in the first ages of Christianity, many have dishonored, or renounced, their holy profession—yet many have held fast their faith amidst the heaviest trials, and have adorned the Gospel by a holy life. We cannot, it is true, boast of thousands converted at once; nor were the efforts or John, and of the Lord Jesus Christ himself, very successful for a season; even after all the labors and miracles of our Lord, his disciples amounted only to five hundred; the greatest part of those who were convinced by him for a season having gone back from him; but the seed sown by him grew up on the day of Pentecost, and brought forth fruit a hundred-fold.

In like manner we have only fruit sufficient at present to encourage our continued exertions; but we hope that Pentecostal fruits will yet be found, and that too at no distant period. At all events we have evidence enough to show, that God is with us in our labors of love, and to assure us, that we shall not labor in vain, or run in vain. The very circumstance of so many heralds being stirred up to prepare their way, is a strong ground of hope that before long “the valleys shall be exalted, and the mountains and hills be made low, and the crooked be made straight, and the rough places plain; and that the glory of the Lord shall be revealed, and all flesh shall see it together! Isaiah 40:3-5.”

Nor are we left in uncertainty about,

III. The effects of its arrival.

To the Jews themselves the effects will be glorious.

Such prosperity, both temporal and spiritual, will they enjoy, as was but faintly typified in the days of Solomon, “The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord binds up the breach of his people, and heals the stroke of their wound, Isaiah 30:26”.

To the Gentiles also it will be the commencement of inconceivable and universal happiness.

This is particularly marked in our text, “So the heathen shall fear the name of the Lord;” yes, the restoration and conversion of the Jews will be “as life from the dead” to the whole Gentile world, Romans 11:12; Romans 11:15. Their deliverances from Egypt and from Babylon attracted the attention of the nations which were round about them; but this deliverance will fill all the nations upon earth with surprise and astonishment; for the Jews are scattered through every country under Heaven; and in every country there will be a simultaneous motion of the Jews towards their own land, and a turning to that Savior, whom now they hate. This will carry conviction to the minds of all, that Jesus is the true Messiah, the only, and all-sufficient Savior of the whole world. Then will all the great ones of the earth, the highest kings, no less than their lowest subjects, behold the glory of God in the face of our adorable Savior; and all, both Jews and Gentiles, become one fold under one Shepherd! See Isaiah 60:1-8; Isaiah 60:10-14. Psalm 72:8-11; Psalm 72:16-19. Zechariah 2:10-12; Zechariah 8:20-23; Zechariah 14:9. However incredible this may appear, it shall assuredly be effected in due season; for the Lord has promised; and not a jot or tittle of his Word shall fail.

ADDRESS.

1. Have compassion upon Zion.

See how deplorable is the present state of God’s ancient people; compare it with the former periods of their history when they were so signally honored with the presence of their God in the wilderness, and at Sinai, and in the days of David and Solomon. Shall not the contrast fill you with pity and compassion? Methinks you can scarcely have the feelings of men, much less of Christians, if you do not weep over their forlorn and destitute condition.

See how Nehemiah felt the desolations of Zion in his day, Nehemiah 2:2-3. And is there not yet greater occasion for you to do so now?

See how Daniel set himself to implore mercy for his brethren, encouraged by the near approach of the time destined for their deliverance Daniel 9:2-3.

And let the prospect we have of an infinitely greater deliverance for them, stimulate you to similar exertions in their behalf. Let nothing be lacking on your part that can contribute to their good. Your time, your money, your influence will be well employed in so glorious a cause; and be assured that in endeavoring to “water others, you shall be watered yourselves.”

2. Seek to experience the good work in your own souls.

We would not so draw your attention to the vineyard of others, us to divert it from your own. If it is desirable for the Jews to “fear the name of the Lord, and to behold his glory,” it is surely no less desirable for you also. Brethren, this charity must begin at home. It will be a fearful thing to “preach to others, and to become cast away ourselves.” Begin then, every one of you, to seek the favor of God to your own souls. Truly it is lamentable to see in what a state our Christian Zion is; and how many among us differ little from the Jews, except in name and profession. And in this we are far more guilty than they, because, while they are misled through the blindness that is come upon them, we sin against light and knowledge, and Judas-like, betray the Savior whom we profess to love.

Let us hope, however, that the time for God to favor us is come; (O that it may be come, and that our eyes may see it!) and that the tabernacle of David which is fallen down, shall be speedily reared among us, to the glory of God, and to the salvation of many souls.

As much as we desire your aid for the Jewish nation, our first desire is, that you yourselves may be saved! In this we are sanctioned by the apostle Paul, who, while he pitied the Gentile world, desired to be accursed from Christ if it might but be instrumental to the saving of his brethren the Jews. To you then, brethren, we say, First give your own selves to the Lord, and afterwards to us, by the will of God, 2 Corinthians 8:5.

Charles Simeon

Psalm 101:3

“I hate the practice of transgression; it will not cling to me.”

To improve our influence for God, is our bounden duty, whatever be the station to which he has been pleased to call us. Magistrates, in particular, may render most extensive service to the community, by exerting their power in the promotion of virtue.

David felt his responsibility in this respect; and, either on his beginning to reign in Hebron after the death of Saul, or on his coming to the full possession of the kingdom at a subsequent period, he wrote this Psalm, declarative of his determination to discountenance evil, and encourage good, to the utmost extent of his power, both among his courtiers, and among his more immediate attendants in his household.

Let us consider,

I. The work which he here so determinately reprobates.

The two points to which he seems to refer are:

1. The practice of sin, or a lack of integrity in morals.

A dereliction of principle has often been indulged under the idea of expediency; and the utmost subtlety of argument has been employed in vindication of it. But integrity, undeviating integrity, should possess the Christian’s mind. There are many things which will consist with what is called a sense of honor, which can never be admitted into the conduct of a real saint. The laws of honor have their origin from man; and as they derive their authority from man, so they have respect only to the judgment of man in the observance of them. These therefore may bend to times and circumstances. But the Law of God is inflexible; and our adherence to it must be uniform under all circumstances. It must regulate the ends which we propose, the means we use in the prosecution of them, and the manner in which we proceed throughout the whole of our deportment. In everything we must endeavor to approve ourselves to God, and to act as in his immediate presence. Any departure from the strict line of duty, in whatever circumstances we be placed, must be avoided; and our whole conduct towards mankind, in whatever relation to us they stand, must be such as we, in a change of circumstances, would think it right for them to observe towards us. God requires that “truth should be in our inward parts, Psalm 51:6;” and every act, every word, every purpose and desire of our hearts, ought to be in strict accordance with it.

2. A lack of constancy in religion.

Many there are, who, having begun well, leave off to behave themselves wisely, and “turn aside from the holy commandment delivered to them, 2 Peter 2:21.”

Various are the sources of this declension.

Sometimes it begins in a neglect of holy duties, or in the mere formal performance of them.

Sometimes it originates in the secret indulgence of some hidden lust.

Sometimes “the cares of this world, the deceitfulness of riches,” and the desire for other things which have no direct reference to religion—choke the seed that has been sown in our hearts, and prevent it from bringing forth any fruit unto perfection, Matthew 13:22.

But whatever it is that turns us from God, it should be discountenanced in others, and avoided in ourselves. It may have a subtle aspect; much may be said for it to extenuate, if not altogether to justify, the practice of it; but if its operation is to turn us aside from God, and from the pursuit of heavenly things, then it becomes an evil work, which it behooves us to renounce!

We must, however, be careful not to impute to any line of duty the evils which arise from our own lack of care in the prosecution of it. There is not anything which we may not make an occasion of sin. A person may say, ‘I have intellectual pursuits, which occupy my mind with such intensity, that I cannot fix it afterwards upon heavenly things.’ Or, ‘I am a manual laborer, which indisposes me for heavenly contemplation.’ In such cases, the duty of these people is, not to renounce the labors to which, in the course of providence, they have been called, but to implore of God such a measure of spiritual strength as may enable them to combine the duties which they have been accustomed to separate. Nor can we doubt, but that, if they be upright in heart, they shall have imparted to them, grace sufficient for the conscientious discharge of all their duties. The point for them especially to attend to, is, that they guard against every inordinate desire; for it is from their inward desires, rather than their outward duties, that they are in any danger of being drawn from God.

The conduct of the Psalmist, in relation to such “work,” shows,

II. The disposition which we also should manifest towards it.

1. We should abhor sin in principle.

There should be in us an attraction towards God, resembling that of the needle to the pole. A needle may, by force, be turned from its proper direction; but it will never cease from a tremulous motion, until it has returned again to its proper rest. So it may be with us. We know not what deviations a sudden impulse of temptation may cause for a moment; but the very instant we perceive that we have departed, even in thought, from the perfect line of duty, we should give neither sleep to our eyes nor slumber to our eye-lids, until we have returned with penitential sorrow to our God.

The direction given to us by God is, “Abhor that which is evil; cleave to that which is good! Romans 12:9.” And, whether in relation to morals or religion, this must be the constant habit of our minds. We must be “Israelites indeed, in whom there is no deceit, John 1:47.”

2. We should avoid sin in practice.

We never can be too observant of our own ways. As, at sea, the mariner is often drawn from his course by currents of which he was not aware, and only finds his deviation from his appointed course by the observations which he makes. In the same way, it is possible for a Christian to be drawn aside by a corrupt bias, until he has carefully compared his ways with the unerring standard of the Word of God. Hence the need of attending to that divine counsel, “Prove all things; and hold fast that which is good, 1 Thessalonians 5:21.”

It is not without extreme care that we shall be able to “keep a conscience void of offence towards both God and man.” We are passing through a polluted world; and it is very difficult to “keep our garments altogether undefiled! Revelation 3:4.” But if we come in contact with evil, we must take care that it does “not cleave unto us.” It must be the one labor of our lives to be “sincere, and without offence, until the day of Christ, Philippians 1:10.”

ADDRESS.

1. Mark well the beginnings of spiritual declension.

“Examine yourselves, whether you are in the faith,” says the Apostle, “prove your own selves, 2 Corinthians 13:5.” Let the first symptoms of spiritual declension be carefully noted by you, and be made an occasion of augmented diligence in your heavenly course. Many evils will you avoid by such watchfulness. Happy would it have been for David, if he had marked the first risings of desire, which the sight of Bathsheba excited in his soul. And happy will it be for us, if we determine, through grace, to abstain, not from evil only, but from the first motions of it. Yes, and even “the very appearance of it,” whether in heart or life! 1 Thessalonians 5:22.

2. Avoid the means and occasions of spiritual declension.

Our Lord teaches us to pray, that we may “not be led into temptation.” In truth, if we willingly subject ourselves to temptation, we cannot expect to be kept. We must “take heed to our ways,” and shun the scenes of vice and folly; and avoid the company, and conversation, and books, and sights, that would ensnare us—if we would be preserved “holy and unblamable and unreprovable in the world.” If we “come out from among the ungodly, and touch not the impure thing, then will God be a Father unto us, and we shall be his sons and daughters, says the Lord Almighty! 2 Corinthians 6:17-18.”

Charles Simeon

Psalm 101:2

“I will be careful to lead a blameless life . . . I will walk in my house with integrity of heart.”

Extensive influence is a most invaluable talent, which entails upon us a solemn responsibility, and should therefore be improved with all possible care and diligence. The higher we are in the scale of society, the more our obligations to exert ourselves for God are increased. But, if wisdom direct not our measures, our most strenuous efforts will be in vain.

David was well convinced of this truth; and, having seen in his own experience a wise admixture of mercy and of judgment in the dealings of God towards him, he determined, in his limited sphere of action, to imitate the conduct of the Governor of the Universe, and so to temper mercy with justice in the whole of his administration, that iniquity might be suppressed, and virtue cultivated—not in his own palace only, but throughout all his dominions.

We might profitably enter into an investigation of the principles which he laid down for the regulation of his conduct, and mark the specific course of action which he determined to pursue towards his courtiers; but we shall wave the consideration of those particulars, and notice rather the general principle which he adopted, and which is equally applicable to people in every station of life, “I will be careful to lead a blameless life . . . I will walk in my house with integrity of heart.”

A noble resolution this! We will endeavor to point out,

I. The great importance of David’s resolution.

The value of religion, generally, is acknowledged by all; but few are aware of the vast importance of a wise, discreet, and prudent deportment; yet on that essentially depend:

1. The peace and comfort of our own souls.

An indiscreet conduct, even where the person’s intentions on the whole are good, will involve him in many difficulties, and rob him of those supports and consolations which under other circumstances he might enjoy. True it is, that the wisest demeanor will not avail to root out prejudice, or to make religion lovely in the eyes of carnal men; for the children of darkness cannot but hate the light. Our blessed Lord himself, in whose conduct not the slightest fault or error could be found, was an object of universal hatred to the whole Jewish nation.

But it is no less true, that imprudence in religious characters calls forth against them, and, in appearance, justifies, the malignity of many, who, if their zeal had been better regulated, would never have raised their arm against it.

Many parents, masters, magistrates, who would never have interposed their authority to obstruct a prudent exercise of religion, have been induced to exert their power in consequence of the indiscretion of those whom they were constrained to oppose. In such cases their opposition can scarcely be called persecution; nor can the cross which the sufferers are called to bear, be called “the cross of Christ;” it is their own cross, that they have to bear, and their own folly, that they have to blame. Enthusiasts do indeed persuade themselves that they are suffering for righteousness sake; but having no satisfactory evidence that such is indeed the true ground of their trials, they cannot feel that humble acquiescence in the divine appointments, which, if they had acted a wiser part, would have calmed their spirits, and sweetened their afflictions, 1 Peter 2:19-20; 1 Peter 4:15-16.

2. The benefit to all around us.

Nothing can be more unreasonable than that men should condemn true religion for the faults of those who profess it; but they will do so, and will take occasion from the misconduct of religious people to defame and decry all vital godliness, 2 Peter 2:2.

It is of no consequence in their eyes, that the wise and prudent condemn the things that are complained of; no; their adversaries are not disposed to discriminate between the guilty and the innocent; they involve all in the same obloquy; and will bring the faults of former ages as grounds of accusation against those who live in the present day. The errors of the Puritans are imputed to those who profess religion in the present day. Even the errors that were acknowledged and lamented by the people who in early life committed them, are still adduced as characterizing not only the people who openly renounced them, but those also who have never in any degree approximated towards them.

On the other hand, great good is done by those who “walk in integrity,” and “shine forth as lights in the world, Philippians 2:15-16.” They “put to silence the ignorance of foolish men, 1 Peter 2:15,” and “shame those who falsely accuse their good conduct in Christ, 1 Peter 3:16.” What Peter says of “wives winning by their good conduct their unbelieving husbands, 1 Peter 3:1,” we doubt not is often verified in all other relations of life; those who behold the light that is set before them being constrained to acknowledge, that “the righteous is more excellent than his neighbor, Proverbs 12:26.”

A certain awe is impressed on the minds of the ungodly by the sight of “a man of God.” “Herod feared John,” when he saw what a just and holy man he was, Mark 6:20; and it is particularly said of Saul, that, “when he saw that David behaved himself very wisely, he feared him, 1 Samuel 18:15.” And if we will walk “holily, justly, and unblamably before men,” then we shall have a testimony in their consciences, “that God is truly with us, 1 Corinthians 14:25,” and that the principles we profess are “worthy of all acceptance, 1 Timothy 1:15.”

3. The honor of God and his Gospel.

The argument which Paul uses to enforce on servants the maintenance of a dutiful behavior towards their unbelieving masters, is, “that the name of God and his doctrine be not blasphemed, 1 Timothy 6:1.” How terrible is the thought that our indiscretions should ever produce such an effect as this!

On the other hand, our blessed Lord bids us to “make our light shine before men, that those who behold our good works may be stirred up to glorify our heavenly Father, Matthew 5:16.” What a stimulus is here! What a motive to circumspection! What an incentive to everything that is great and holy!

Believer, can you reflect one moment on the thought, that God can be glorified in you, and not determine, like David, “I will be careful to lead a blameless life . . . I will walk in my house with integrity of heart.” If nothing but your own welfare and the welfare of your fellow-creatures were at stake, you would watch over your every action, your every disposition; but when you consider, that the honor of God himself is in a measure dependent upon you, methinks, you should be utterly purposed, that, if it is possible, “God himself shall not find anything amiss with you, Psalm 17:3; and that, at all events, your conduct shall be so blameless, “that they who are of the contrary part may be ashamed, having no evil thing to say of you, Titus 2:8.”

Having shown the importance of this resolution, we will distinctly mark,

II. The way in which David’s resolution must be carried into effect.

“I will be careful to lead a blameless life . . . I will walk in my house with integrity of heart.”

It is scarcely needful to say, that we must have respect to every commandment of God, without partiality or reserve; for where there is partiality there is hypocrisy, James 3:17; and where there is hypocrisy, there is neither “a perfect heart,” nor “a perfect way,” nor indeed one spark of true “wisdom.”

This then must be ever borne in mind, that without an unreserved endeavor to fulfill the whole will of God, the forming of such a resolution must be altogether nugatory and delusive. But supposing the resolution to be sincerely formed, then the question will arise: How must a person conduct himself so as really to effect his wish?

1. The believer must conduct himself with meekness and modesty.

Nothing is more disgusting than rudeness in a religious character. It is offensive in any; but most of all in one who professes to feel himself to be a poor, blind, ignorant, guilty creature, “less than the least of all saints,” yes, rather, “the very chief of sinners!”

How unfitting is it to see such a one full of pride, obtrusive, talkative, loving pre-eminence, and “thinking himself to be something, when he is nothing! Galatians 6:3.” Yet how many such professors are there, wherever the Gospel is preached!

On the other hand, how lovely is the character of one that is gentle, modest, unassuming, arrogating nothing to himself, and willing on all occasions to “take the lowest place!” Such a person, while he himself “is beautified with salvation, Psalm 149:4,” reflects an honor on the Gospel, and “adorns the doctrine of God our Savior! Titus 2:10.” Such a disposition is lovely even in the sight of God himself, and is esteemed by him as “an ornament of great price, 1 Peter 3:4.”

It would seem that this was a distinguishing feature in our Lord’s character, since the Apostle particularly beseeches us “by the meekness and gentleness of Christ, 2 Corinthians 10:1;” and the more we have of the mind of Christ in this respect, the more “wisely shall we walk both towards them that are outside, Colossians 4:5,” the pale of the Church, and those that are within. The lack of this disposition renders our way far more difficult while it incapacitates us for encountering the difficulties which it puts in our way.

This then we conceive to be our first object: to obtain a humble and subdued spirit, which, while it offends none who differ from us, qualifies us to bear with patience, and to turn to good account, whatever evils the unreasonableness of wicked men may inflict upon us. By means of it we shall “out of the eater bring forth meat, and out of the strong bring forth sweet;” or, in other words, we shall make “all things work together for our good.”

2. The believer must conduct himself with kindness and love towards the wicked.

There is in many religious professors almost the same acrimony against the ungodly world, as there is in the ungodly world against them! But how unfitting is this! For if there is any difference between us and others, it is God alone who has made us to differ! 1 Corinthians 4:7.

And, if we see others yet living in their natural enmity and rebellion against God—then their forlorn state calls for nothing but pity and compassion!

Besides, love is the very end, yes the sum and substance, of all practical religion 1 Timothy 1:5. If we have not love, we may give all our goods to feed the poor, and our body to be burned, and yet be no better than “sounding brass, and tinkling cymbals 1 Corinthians 13:1.” If this principle of sincere love does not preside in our hearts, we shall do nothing well, 1 Corinthians 16:14. This will lead us to consult the best interests of all around us; to study how we may most influence them for their good; and to bend to circumstances, in order to abate their prejudice, and gain the easier access to their minds. It was from this principle that Paul “became all things to all men, 1 Corinthians 9:19-22.” If he might but “gain the more,” he was ready to deny himself the most innocent enjoyments, and to comply with any requisitions, which would consist with fidelity to his God. How conciliatory will be the conduct of one who acts under this principle! With what “meekness will he give to an inquirer a reason of the hope that is in him, 1 Peter 3:15; and convey instruction to a blind and obstinate opposer, 2 Timothy 2:25. How cautiously will he “cut off occasion from those who seek occasion against him, 2 Corinthians 11:12.” How watchfully will he “abstain even from the appearance of evil, 1 Thessalonians 5:22,” and prevent, if possible, his good from being evil spoken of, Romans 14:16.

In a word, where love is in the heart, and “the law of kindness is in the lips,” the enemies of religion will be “put to silence, and the mouths of gainsayers be stopped.”

3. The believer must conduct himself with integrity and prudence.

Solomon observes, “I Wisdom dwell with Prudence, Proverbs 8:12.” But many seem to think that they have nothing to do with prudence; they have only to follow their own notions of duty, and to leave all consequences to God. Hence they go forward in their own way, and in their own spirit; never once considering what may be the effect of their conduct on the minds of others; and, though they may do some good, they do more injury than they can conceive. But if we would behave ourselves wisely, we must consider the probable consequences of our actions, Ecclesiastes 8:5, and endeavor to accomplish our ends by the most inoffensive means.

When Paul went to Jerusalem, where God’s design of calling the Gentiles into his Church, and of abrogating the Mosaic ritual, was but imperfectly understood, he took the precaution of conferring privately with the leading members of that Church in the first instance, Galatians 2:2, in order to explain his views to them, and through them to remove the prejudices of the people at large. This was wise; and the wisdom of it appeared in the effects which followed. Similar precautions should be used by us in all our commerce with the world at large, or with the Church in particular; we should “give no unnecessary offence either to the Jew, or to the Greek, or to the Church of God.” We should consider what every one can bear; and should suit ourselves to his capacity or condition.

Our blessed Lord himself set this example for us, speaking everything in a way of parables, according as his auditors were able to receive it, Mark 4:33. Paul also administered “milk or strong meat” to his converts, according as the measure of their proficiency required, 1 Corinthians 3:2. And we also are taught to act under the influence of the same principle, towards all whom we may have occasion to address, “not casting our pearls before swine,” “nor pouring new wine into old bottles,” but accommodating our instructions to the necessities and dispositions of all who hear us. In a word, “I would,” as Paul says, “have you wise concerning that which is good, and simple concerning evil, Romans 16:19.”

4. The believer must conduct himself with unselfishness and simplicity.

There is a carnal wisdom, which operates in a way of craft and cunning; but this is directly opposed to “the wisdom that is from above,” which consists in simplicity and godly sincerity. “It is this, and this alone, that proceeds from the grace of God, and under the influence of which we are to have our conduct in the world, 2 Corinthians 1:12.” If there are any selfish objects proposed, any sinister motives indulged, any artifices practiced by us, we are far from true wisdom; true wisdom disclaims everything that is disingenuous. Its eye is single, its object pure, its operation lucid, uniform, honorable. It will bear the light; it will shine the brightest, where it is brought most to view. If it make us “wise as serpents, it will keep us harmless as doves, Matthew 10:16.”

Every measure of deceit must be banished; all falsehood, either in word or deed, abhorred; and truth and equity must stand confessed in the whole of our dealings. This is true wisdom; and, “whoever walks according to this rule, peace shall be upon him, and mercy, even upon all the Israel of God, Galatians 6:16.”

We conclude with one or two directions for the attainment and increase of this wisdom:

1. Let a conformity to its dictates be your constant aim.

“The wisdom of the prudent is to understand his way, Proverbs 14:8.” If we walk at random, and without a due consideration of our ways, we never shall attain any true wisdom. We must be aware that folly is bound up in our hearts, and that we are constantly liable to err. We must take our rule of action from the unerring words of truth. We must measure our opinions and actions by that rule.

We must in particular set the Lord Jesus Christ ever before us, and endeavor to drink into his spirit, and to walk in his steps. This must be our constant habit. Whether our actions be more or less important, they must all be referred to this standard, and be regulated by this principle. Then we shall gradually have our minds enlightened; we shall see with increasing evidence our former deviations from the right path. We shall see, how erroneously we judged on many occasions; and how unwisely we acted, while yet we thought that we were acting right. Thus our judgment will be matured; our consciences be preserved tender; and our ways be conformed to the perfect will of God. “Who then is wise and endued with knowledge among you? Let him show out of a good conduct his works with meekness of wisdom James 3:13.”

2. Pray earnestly to God to inspire you with it.

It is “the Lord alone that gives wisdom, Proverbs 2:6;” and to him David directed his supplications, in the words of our text, “O when will you come unto me?” David felt his insufficiency for that great work which lay before him, and he panted after an increase of grace to fit him for it. Thus we should pant after the influences of the Holy Spirit, to “open the eyes of our understanding,” and to “guide us into all truth.” Without the aid of the Holy Spirit, we cannot hope to fill up our several stations in life with true wisdom.

David, as a monarch, felt his need of divine aid to execute the resolution he had formed.

Solomon desired this aid beyond either riches or honor; and God, in answer to his prayer, “gave him a wise and understanding heart,” above all the children of men.

As ministers of God’s Word, we need the same; for Paul says, in reference to the ministry, “who is sufficient for these things?”

The same must be said by us in every station and relation of life. We all have our own peculiar duties to perform; and wisdom consists in executing them aright. Let this never be forgotten, that our chief wisdom consists in ascertaining with precision, and performing with punctuality, the duties of our own particular situation. It is not by going out of our own proper line, but by filling our own particular station well, that we shall approve ourselves truly wise. Let parents and children, masters and servants, magistrates and subjects, bear this in mind, “let none lean to their own understanding, Proverbs 3:5,” but all with one heart address to God this necessary petition, “O give me understanding in the way of godliness!”

Charles Simeon

Psalm 101:1

“I will sing of mercy and judgment; unto you, O Lord, will I sing!”

There are many things in the Christian’s experience, the precise quality of which he would find it difficult to determine, if they had not been recorded, as experienced by others, of whose piety we can have no doubt. To sing of mercy, and to be resigned to judgment—would appear to most Christians a suitable expression of their feelings under the different dispensations. But David, in a review of his past life, and under circumstances as they existed at the time when he wrote this Psalm, declared both mercy and judgment to be equally proper grounds for praise and thanksgiving; and the repetition of his determination to praise God for them showed that he spoke not inconsiderately, but the deliberate and determined purpose of his mind.

That we may be led to adopt the same pious determination, I will endeavor to set before you:

I. The dealings of God with his people in both his mercies and judgements.

We should naturally expect that God would act in a way of mercy only to his friends, and of judgment only to his enemies. But towards both the one and the other he sees fit to dispense a mixed lot, reserving the unmixed portion for the eternal world.

The ungodly, while partakers of some judgments, certainly enjoy many mercies.

The godly, while abounding in mercies, are exposed also to some judgments.

Some judgments the godly feel in common with the world at large.

In their bodies, they are liable to pain, sickness, and death, even as others. In their minds, too, they may be afflicted with the loss of friends, with ill-treatment from enemies, with distress in their families, with poverty in their worldly circumstances. In these respects, one lot comes to all; nor can we discern God’s love towards them by anything of this outward nature, Ecclesiastes 9:1.

To some judgments also the godly are subjected, that are peculiar to themselves.

The ungodly are not, in general, sensible of any particular tokens of God’s displeasure, as arising out of any variations of their conduct towards him; but the saints, who know what it is to have the light of his countenance lifted up upon them, are very keenly sensible of his withdrawment from them, when, by any secret neglects, they have provoked him to hide his face from them; and such frowns from their heavenly Father are inexpressibly painful to their soul, Psalm 77:7-9; Psalm 88:14-16.

The temptations of Satan, too, to which the ungodly are, for the most part, utter strangers, are sometimes like fiery darts in the souls of the righteous. None can tell what “wrestlings” many a devout soul has “with the principalities and powers of Hell;” but truly, those, whose lot it is to sustain them, find them a source of extreme pain at the time, Ephesians 6:12; Ephesians 6:16. Holy Job; Job 6:2-4, and the Apostle Paul, 2 Corinthians 12:8, yes, and our blessed Lord himself, complained bitterly under these trials, Luke 22:44; Luke 22:53; from which the vassals of Satan are exempt, and to which they only who are his determined enemies are exposed.

Nor must I omit to mention the persecutions to which many are called to submit for righteousness sake. Those recorded in the 11th chapter of the Epistle to the Hebrews are amply sufficient to show that they are not easy to be borne, Hebrews 11:36-37, nor altogether to be avoided, by any who will serve their God with fidelity and zeal! 2 Timothy 3:12.

Of course, in respect of the measure of these trials, there will be found a great difference among the saints of God; but of some measure, all, in their season, are called to participate.

But, as mixed as these dispensations are, we are nevertheless prepared to contemplate:

II. The wisdom and goodness of God displayed in both his mercies and judgements.

Mercies may be sent to the ungodly in judgment; as when “God gave the Israelites their desires, but sent leanness withal into their souls! Psalm 106:15.”

Just so, in like manner, to his own people God often sends judgment in mercy. In truth, so are we constituted in our present imperfect state, that we could not bear either mercies or judgments, if they came alone.

Mercies, if unmixed, would “exalt us above measure, 2 Corinthians 12:7, twice mentioned in that one verse.”

Judgments, if unmixed, would sink us into despondency.

A ship needs both sails and ballast, to carry it forward in safety; and so the Christian needs a diversity of dispensations, in order to accomplish in him the purposes of God’s grace. God sends both mercies and afflictions to his people,

1. To conform them to the divine image.

The divine image consists not in any one perfection, but in an assemblage of every perfection that can possibly be imagined. Just so, the paragon of a Christian consists not in one grace, or even in one set of graces—but in a combination of all the graces which are suited to a redeemed soul, and calculated to advance the honor of our God.

Now, all of these graces are formed by that variety of dispensations of which we have been speaking. The workings of the soul under so many different circumstances will tend to show a man what he really is, and consequently to humble him in the dust before God; while the dealings of God with him will wonderfully display the character of God himself, and lead forth the soul in the devoutest acknowledgments to him for past mercies, and in the most implicit confidence in him for future blessings.

In a word, all the active and passive virtues will be generated in the soul, and be called forth into united and harmonious exercise; so that by these dispensations the believer will be assimilated unto “God, who is light itself, and in whom is no darkness at all! 1 John 1:5.”

2. To stimulate them in their way to glory.

Mercies have a tendency to fill the soul with love to God, and to make it pant for the full enjoyment of God in Heaven.

Judgments also operate to the same end, by weaning the soul from present things, and causing it to long for that heavenly rest which remains for it in the eternal world. It was not peculiar to the Apostle Paul to “desire to depart, and to be with Christ.” Every one who feels the vanity of earthly things, and has a foretaste of the world to come, will be like-minded with him. A weariness of life may be felt, and is often felt, by the most ungodly of men. That, therefore, is not the experience which I am speaking of; that results from a total ignorance of God’s mercies, and a dissatisfaction with their appointed lot.

The state of mind to which I refer, is well expressed by Paul, when he says, “We who are in this tabernacle groan, being burdened; not that we would be unclothed, but clothed upon, that mortality may be swallowed up of life! 2 Corinthians 5:4.” To the voice of Christ, saying, “Behold, I come quickly,” it responds with joyful confidence, “Even so, come, Lord Jesus! Revelation 22:20.”

While they answer such ends as these, we cannot but see,

III. The light in which both God’s mercies and judgements should invariably be viewed.

The saints in every age have acknowledged the goodness of God in afflictions.

David, in my text, speaks of judgment, as well as mercy, as the ground of his devoutest acknowledgments. And he elsewhere not only declares that “it is good for him to have been afflicted, Psalm 119:71,” but traces his afflictions to the faithfulness of God, Psalm 119:75; evidently intimating, that he regarded them as comprehended in the covenant of grace, and as promised, so far as they should be needful for him, by a faithful and unchanging God.

Paul even “took pleasure in them” in this view, 2 Corinthians 12:10; and regarded them not only as light, but “as lightness itself”, from the consideration that they were “working out for him a far more exceeding and eternal weight of glory! 2 Corinthians 4:17-18.”

The same experience also is ascribed to all the saints; for, of every true Christian it is said, “We glory in tribulations also, knowing that tribulation works patience; and patience, experience; and experience, hope; and hope makes not ashamed, Romans 5:3-5.”

And we also should be prepared to join in their anthems of praise.

Our views of eternity should swallow up all inferior considerations; and that dispensation be most welcomed which most conduces to our eternal interests. To flesh and blood, that which is attended with present comfort appears best; but it is not really so. A wind that is somewhat cross will urge on a ship more steadily, and carry it forward more rapidly, than one which is quite direct; because it will fill all the sails.

In the same way, a measure of adversity will operate more favorably on our Christian course, than a state of unmixed prosperity. Taken in connection, the good and the evil mutually assist each other, and “work together for good unto all them that love God, and have been called by him according to his purpose, Romans 8:28.” Our blessed Lord himself “was made perfect through sufferings;” and what was subservient to his benefit, cannot fail of being conducive to ours also; and consequently, the acknowledgments which we should make respecting them in the eternal world should now at this time constitute an essential part of our thanksgivings to God.

Who does not see here.

1. The value and importance of faith!

Sense beholds things as they appear.

Faith beholds them as they really are.

Faith views them both in their source and end; it traces everything to God, as the all-wise and infinitely gracious Disposer of all events. Faith comprehends that saying, “Is there evil in the city and the Lord has not done it?” It fully accedes, also, to that inspired declaration, “Whom the Lord loves he chastens, and scourges every son whom he receives.”

Hence, if our mercies were unmixed, it would be far from regarding it as a token for good; it would rather suggest, that we were bastards and not sons; because there is no son whom a wise father does not chastens! Hebrews 12:6-8. Learn then, my brethren, to “walk by faith and not by sight! 2 Corinthians 5:7.”

You well know how greatly Jacob erred when he said, “All these things are against me!” Genesis 42:36. In fact, the very events which he so much deplored, were the means which God had ordained for the preservation of himself and all his family!

Job too, in the midst of all his trials, little thought what the result would be. “You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful!” James 5:11

In the same way, if you will wait to see the Lord’s end in everything that wears a harmful aspect in His dispensations towards you—I may venture to assure you that the time is coming when you shall add your testimony to that of old, “He has done all things well!” Your way may be circuitous and painful; but you will find, at the last, that “He has led you in the right way!”

2. The blessedness of true believers!

Where is the man under Heaven, except the believer, who can adopt the language of the text, or carry it into effect? Ungodly men may sing when all goes well with them; but where is he who will sing in the midst of his afflictions, and make his afflictions themselves a ground of joy? Nowhere is that man to be found, but in Christ’s redeemed people; for it is to his believing people only that “God gives songs in the night.”

On the other hand, there is not a saved individual who is not privileged to experience this joy, and who does not actually possess it in proportion as he has made progress in the divine life. Hear the prophet of old, “Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty—yet I will rejoice in the LORD! I will be joyful in the God of my salvation! Habakkuk 3:17-18.”

Take this for your pattern, brethren. You may be brought into trials which may seem to threaten your very existence; but, however the storm may rage, your Savior is embarked in the vessel with you; yes, and He is also sitting at the helm. Only reflect on his conflicts, victories, and triumphs—and you will see the way that is marked out for you; and as He fought and overcame, and has sat down upon his Father’s throne, so shall you also overcome, and enjoy the full recompense of your trials upon your Father’s throne forever and ever!

And say, whether there will be one incident for which you will not bless your God in the eternal world? If not, then view everything now as proceeding from his love, and as leading to the full enjoyment of Heaven; and sing now both of mercy and judgment, as you will sing, when they shall have come to their final termination, and all present scenes shall be consummated in eternal bliss.

I conclude, then, with that direction of the Apostle which is so suited to the occasion, “In everything give thanks; for this is the will of God in Christ Jesus concerning you! 1 Thessalonians 5:18.”

Charles Simeon

Psalm 100:1-5

“Shout for joy to the LORD, all the earth. Worship the LORD with gladness; come before him with joyful songs. Know that the LORD is God. It is he who made us, and we are his; we are his people, the sheep of his pasture. Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name. For the LORD is good and his love endures forever; his faithfulness continues through all generations!”

In discoursing upon short and insulated passages, we have scope for discussion upon whatever topic may come before us; but, in taking a whole Psalm for our subject, we can do little more than mark the spirit of it, together with its general import.

In truth, the Psalm before us, which is entitled “A Psalm of praise,” requires no particular discussion; it is merely a call to the whole world to render unto God the honor due unto his name. It is obviously addressed to the Gentiles, as much as to the Jews; and may therefore, as Paul informs us, be considered, not as an exhortation only, but as a prophecy, that, in due season, the Gentiles, even to the remotest ends of the earth, shall “see the salvation of God! Romans 15:9-11.”

That we may present the contents of the Psalm before you in an orderly way, we would observe that we have in it,

I. A call to delight ourselves in God.

We, as Gentiles, are particularly invited to engage in this blessed work. Religion is not a source of melancholy, but of sacred and exalted joy. At the commencement of the year of Jubilee, the trumpets sounded throughout all the land of Israel; and the joy which they diffused, no words are adequate to express. The man who, from whatever cause, had parted with his possessions, and sold himself for a slave, was restored to perfect liberty, and to the full enjoyment of his paternal inheritance. What a surprising change to be wrought in one moment! And with what exquisite delight would it be welcomed, by those who for days and months and years had been waiting for it!

Such “a joyful noise should we make unto the Lord,” as people liberated from the most cruel bondage, and invested with all the blessings of an eternal inheritance. “From all other lords that have had dominion over us,” we should now turn to serve the Lord, even that adorable Savior who has made us free; yes, we should “serve him with a willing heart! 1 Chronicles 28:9,” “coming into his presence,” and walking constantly before him, as his redeemed people. Our sighs and tears should all be put away; and we should “sing unto the Lord a new song, as full of joy, for the marvelous things which he has done! Psalm 98:1.”

I do not mean to say, that there should be no times for humiliation and contrition; for such seasons will be needed, even to our dying hour. But the more abiding frame of our minds should be joy; as it is said, “Rejoice evermore!” “Rejoice in the Lord always; and again I say, Rejoice!”

We may next observe,

II. The grounds of this duty stated.

The Lord whom we serve is no other than Jehovah, the only true God. Yes, though in his human nature he has died for us, in his divine nature he is the Most High over all, “God blessed forever.” Prophets and Apostles bear ample testimony to this, Isaiah 45:21-22. Romans 9:5, “Know it,” therefore; and let it be treasured up in your minds as a ground of unutterable joy. And, while you contemplate his excellency, remember especially your obligations to him, “It is He who has made us, and not we ourselves.” As creatures merely, it is unnecessary to say we have not made ourselves.

It is in reference to our new creation, as the people of God, that these words must be understood; and in this sense they contain a most important truth. We suppose that you have become the people of God, and the sheep of his pasture.

But who sought you out in your wanderings?

Who brought you home to the fold of Christ?

Who feeds you yet daily in green pastures?

Who protects you from all your enemies?

Who is the one source of all that you enjoy?

Can it in any measure be ascribed to yourselves?

Have you wrought it by any power of your own? Or have you merited that it should be wrought for you?

No! “It is God who has made us for this very purpose;” and he has done it, not for your righteousness sake, but for the glory of his own great name.” It is “He who has made you to differ” from those who are yet far off from him; and “you have nothing, which you have not received” as a free gift from him! 1 Corinthians 4:7.

Say, then, whether you have not reason to rejoice, and to “serve your God with joyfulness and gladness of heart! Deuteronomy 28:47.”

As we proceed in the Psalm, we find,

III. A further statement of our duty.

While we are filled with joy, our God must have the glory. We must wait upon him in his public ordinances, as well as in our private chambers; and must “enter into his gates with thanksgiving, and into his courts with praise; we must be thankful unto him, and from our inmost souls must bless his holy name.”

Indeed, if we duly contemplate his character, and the wonderful things which, in his sovereign goodness, he has wrought for us—we shall find our minds constantly attuned to this holy exercise; methinks, our every feeling will be gratitude, and our every word be praise. This is the return which our God looks for at our hands, “Whoever offers me praise, glorifies me.” It is a better sacrifice than all the cattle upon a thousand hills, Psalm 50:8-14; Psalm 50:23; and in the name of Jesus, our great Redeemer, we should be offering it continually, to the last hour of our lives! Hebrews 13:15. The inanimate and the brute creation praise their God; but we should bless him! Psalm 145:10.”

We find also,

IV. Additional grounds for the performance of it.

The perfections of our God will afford us matter for praise to all eternity.

His goodness. Who can contemplate it, and not be filled with the profoundest admiration and gratitude? It is seen, wherever we turn our eyes.

But O! how is it seen in the gift of his only-begotten Son for a lost and perishing world! Well may we say, “What manner of love is this, with which the Father has loved us!” Think of it, my brethren; yes, dwell upon it day and night. It is not possible to have your minds too frequently or too intensely occupied with this mysterious subject!

His mercy, too; how inconceivable, both in its extent and duration! There is not a sinner in the universe to whom it will not reach, provided it is sought in God’s appointed way; nor shall it be withdrawn from any to whom, for Christ’s sake, it has been once imparted. Not but that God will punish sin; as he has said, “If his sons forsake my law and do not follow my statutes, if they violate my decrees and fail to keep my commands, I will punish their sin with the rod, their iniquity with flogging; but I will not take my love from him, nor will I ever betray my faithfulness. I will not violate my covenant or alter what my lips have uttered. Once for all, I have sworn by my holiness—and I will not lie to David! Psalm 89:30-35.”

What His mercy has given to promise, His truth will assuredly fulfill; it shall endure, in its full extent, to all generations; nor shall “a jot or tittle of it ever fail.”

And now I ask: Is there not ground for praise and thanksgiving? Is it not rather a wonder that any who profess to be his people, can find time for any other employment?

See, then, in this Psalm,

1. What is the proper effect of religion upon the soul.

Religion is supposed to generate gloom. But see it in the Psalmist’s own experience; and see it in all whom he here addresses. Is this gloom or melancholy? Is it not the very reverse? Doubtless, as far as we deviate from true religion, we have need to weep and mourn; but, in proportion as we conform to it, and imbibe its spirit, it will fill us with unutterable joy.

What is it that the glorified saints are now doing in Heaven? Are they not beholding all the glory of their God and Savior, and singing his praise for all the wondrous works which he has done? This, then, is religion in perfection; and the privilege of God’s people now is to be assimilated to them, in mind, in spirit, in employment. Be aware of this, my beloved brethren; and learn, not only to estimate genuine religion aright, but to have it reigning in your hearts, and exemplified in your lives!

2. How to attain joy in it’s utmost.

It is not from ruminating on your own character, so much as from contemplating the character of your God and Savior, that you are to attain this heavenly joy. Doubtless you must study well your own hearts; else you will be strangers to humility and contrition; but joy can flow only from the knowledge of your God, in all the perfections of his nature, and in all the wonders of his love. Behold then, with increasing earnestness, “the glory of your Lord, and you shall be changed into the same image, from glory to glory, by the Spirit of the Lord!”

Charles Simeon

Psalm 98:1-9

“Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him. The LORD has made his salvation known and revealed his righteousness to the nations. He has remembered his love and his faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God. Shout for joy to the LORD, all the earth, burst into jubilant song with music; make music to the LORD with the harp, with the harp and the sound of singing, with trumpets and the blast of the ram’s horn—shout for joy before the LORD, the King. Let the sea resound, and everything in it, the world, and all who live in it. Let the rivers clap their hands, let the mountains sing together for joy; let them sing before the LORD, for he comes to judge the earth. He will judge the world in righteousness and the peoples with equity!”

The Psalms are generally read as the effusions of a devout mind, while their reference to Christ is almost entirely overlooked. This, which is now under our consideration, like the 96th Psalm with which it accords, confessedly relates to Christ; the very language of verse 3, is used by Mary, Zachariah, and Simeon, in the divine hymns whereby they celebrated his advent in the flesh, Luke 1:54-55; Luke 1:72; Luke 2:30-32. It contains,

I. Some grounds and matter for our joy.

In the three first verses the Psalmist describes our joy in figurative expressions. In the last verse he expressly specifies, the proper ground of our joy.

The incarnation of Christ seems to be the subject here referred to.

Christ is “the Lord” Jehovah, “the King” of kings, and Lord of lords, who “has come to judge the earth,” and to exercise dominion, not, like the judges of Israel, over one nation only, but over all the nations of the world.

Nor under his government will any partiality be shown either to Jews or Gentiles; on the contrary, it is administered “with perfect righteousness and equity.”

His laws are equally binding on the rich and poor.

His invitations are equally extended to the most abandoned sinner, and the most decent moralist.

His benefits are equally conferred on all, according to their attainments in holiness.

His judgments will be inflicted with equal severity on the proudest monarch and the lowest beggar.

With him is no respect of persons; and whatever difference he may put between one man and another in this life—he will manifest at last, that though clouds and darkness were round about him, righteousness and judgment are the basis of his throne!

This is indeed a ground for the most exalted joy:

1. The incarnation of Christ is the most “marvelous” occurrence that ever the world beheld.

That God should be manifested in human flesh, in order to redeem his enemies from destruction, and to purchase to himself a people with his own blood! great indeed is this mystery of godliness; it has heights and depths that can never be explored.

2. The incarnation of Christ is the only means of “victory” over death and Hell.

Satan, the god of this world, the prince of the power of the air, had usurped dominion over the whole race of man, which he would have retained forever—if God himself had not interposed to rescue us from our sore bondage. But how should even God himself effect this great deliverance? No way was found, but for God himself to take our nature, and become our substitute. What joy then should not the execution of this plan excite in our hearts!

3. The incarnation of Christ opens salvation to a ruined world.

By this was “made known” the way of “righteousness and salvation” through a vicarious sacrifice; nor was it any longer set forth in types, but “openly,” in plain explicit declarations; and that, not to the house of Israel only, but “in the sight of the heathen.” How should we benighted Gentiles rejoice in this!

4. The incarnation of Christ is the richest display of God’s mercy and truth.

It was in this incomprehensible mystery that “mercy and truth” met together, and righteousness and peace kissed each other. When the incarnation of Christ was first promised to the world, it was a most stupendous act of mercy; after that, the accomplishment of it was an exhibition of truth and faithfulness. Yes, it was:
virtually the substance of all the types,
the completion of all the prophecies,
the consummation of all the promises.

Surely we must rejoice in it!

After stating such grounds for joy, we may add with confidence:

II. An exhortation to rejoice.

The animated exhortation of the Psalmist implies that,

1. We should desire a saving interest in this great event.

It is by no means sufficient to acknowledge Christ in a mere speculative manner; we should consider ourselves as the subjects of his kingdom, and seek to participate the blessedness of his people.

Let us then inquire, not merely whether we believe that Christ came into the world, but whether we have been filled with wonder at his “marvelous” condescension?

Let us ask ourselves whether “his right hand and his holy arm have gotten him the victory” over our rebellious hearts? Whether “he has made known” to us the sufficiency of “his righteousness,” and the excellency of “his salvation?” Whether “his mercy and truth” have been magnified in the forgiveness of our sins, and in our renovation after his divine image? All our pretenses to joy will be vile hypocrisy, if we have not experienced, in some measure at least, these triumphs of his love, these victories of his grace.

2. We should express our gratitude for it:

With frequency.

It is not at one particular season only that we should call these things to remembrance, but frequently, yes, continually; since we every moment reap the benefits of Christ’s administration. As the fire that burnt upon the altar was never allowed to go out, so neither should the flames of love and gratitude ever be extinguished in our hearts.

With fervor.

With what energy does the Psalmist repeat and diversify his exhortations to rejoice! Shall we then he contented to offer to our Lord a few cold and languid acknowledgments? No! We should make melody in our hearts unto him; we should even shout for joy. What if the world accuses us of enthusiasm? Shall we relax the tone of Christian joy for them; or bring down the injunctions of Heaven to the standard of their vain religion? Let the angels or glorified saints be blamed for carrying their exultations to excess—would they regard it, and compliment their accusers at the expense of duty? We plead not indeed for anything that is extravagant and foolish; but if we can obtain more of Heaven in our hearts, and manifest it more in our lives, let us not be afraid or ashamed to do it.

With unanimity.

The Psalmist calls, not only upon all the human race, but even upon the whole inanimate creation, to join in songs of praise and thanksgiving. And how lamentable is it that there should be found a creature upon earth, a rational and redeemed creature, that is indisposed for this exercise! O let us all be of one heart and mind; let us sing, rejoice, and give thanks; let our harps no longer be hung upon the willows, or struck in commendation of carnal joys; but let them be tuned in honor of our incarnate God; and let us celebrate upon them Messiah’s praise. Thus shall even now our joy be unspeakable and full of glory, a preparation for glory, and a foretaste of Heaven!

Charles Simeon

Psalm 97:11

“Light is sown for the righteous, and gladness far the upright in heart.”

This Psalm, whatever was the particular occasion on which it was written, undoubtedly refers to the kingdom of the Messiah, in which the whole creation has abundant reason to rejoice, verse 1. To him it is expressly applied in the Epistle to the Hebrews, even to his incarnation, “When Jehovah brings in the First-begotten into the world, he says: And let all the angels of God worship him! Compare verse 7 with Hebrews 1:6.”

But it is not to rejoice in him merely that the saints are called; they are to love him, to serve him, to honor him, to trust in him, and to expect at his hands the blessedness which he himself, in his exalted state, enjoys.

He suffered indeed before he entered into his glory; and so likewise must they; but, for their consolation under their sufferings, let them know that joy is treasured up for them; for “light is sown for the righteous, and gladness for the upright in heart;” and, if only they maintain their integrity, they shall assuredly reap their reward.

In discoursing on these words, I shall open to you:

I. Genuine uprightness of heart described.

Instead of entering into a general description of “the righteous,” I shall take that particular representation here given of them, “the upright in heart;” for this is peculiar to the righteous, and to them alone; and at the same time there is not a righteous person in the universe whom it does not accurately depict.

Now, uprightness of heart necessarily includes:

1. A MIND open to the reception of truth.

The mind of a natural man is closed against divine truth; he hates the light, and will not come to it; and if it is imposed upon him, he shuts his eyes against it, lest it should reveal to him his corruptions!

But a man who is upright in heart will come to the light, that his deeds may be made manifest. He desires to know the whole mind of God; and is as thankful for the light which opens to him his sins, as for that which brings to his view the wondrous Savior. He is conscious that there is a film upon his eyes; but he begs of God to remove it. He is sensible that, through the weakness of his vision, the very light itself will blind him; and therefore he entreats of God to send his Holy Spirit into his soul, to “open the eyes of his understanding,” and to “guide him into all truth.” While “his eye was evil, he was in total darkness;” but having attained “a single eye, his whole body is full of light, Matthew 6:22-23.”

2. A WILL determined to follow the truth as far as it is discovered.

He complains of no doctrine as “an hard saying,” nor of any “commandment as grievous.” When he goes to the Lord for instruction, he says with Paul, “Lord, what will you have me to do?” ‘Only declare to me your blessed will, and I am ready, and determined, through grace, to execute it.’ As to consequences, he will not regard them. “What is duty?” will be his only inquiry. He will expect to have his conduct disapproved by an ignorant ungodly world; but “he confers not with flesh and blood.” It is a settled principle in his mind, “If I please men, I cannot be a servant of Jesus Christ! Galatians 1:10.” He will give his whole soul to God, to “be poured into the mold of the Gospel,” and to be employed in “magnifying the Lord, whether by life or death, Philippians 1:20.”

3. A CONSCIENCE faithfully inspecting the whole conduct, and bringing it to the test of God’s Word.

Conscience in the natural man is partial. Indeed, in multitudes who profess religion, it is far from being a faithful monitor. Conscience will deny in practice what it admits in principle, and allow in ourselves what it condemns in others.

But where the heart is truly upright, conscience will act, not according to any selfish views or principles, but with strict equity, according to the unerring standard of the Gospel. This is essential to real integrity; and, when God has “put truth in our inward parts,” and “renewed a right spirit within us,” such will assuredly be the effects: conscience will be a light within us; it will be like a compass, that will guide us in the darkest night; it will be God’s viceregent in the soul, acquitting or condemning according to truth, even as God himself will do in the day of judgment. It will summon the whole man to give account of himself from day to day; it will cause all the actions, words, and thoughts to pass in review before it. In short, a good conscience will allow no disposition, no habit, no inclination, to exist in the soul—without comparing it with the written word, and having reason to believe that it will be approved of the Lord.

4. A LIFE in habitual accordance with these principles.

After all, “the tree must be known by its fruit.” We can know nothing with certainty respecting the heart, but by the life. God sees it as it is in itself; we can discover it only by its acts.

Behold then the upright man in his daily walk.

See him searching with all humility the Word of truth, and imploring direction from God, that he may understand it aright.

Behold him giving up himself, in body and soul, to the Lord from day to day; and rising, above all earthly considerations, to the contemplation and execution of God’s blessed will.

Behold his searchings of heart also, and holy fear lest any hidden abomination should lurk within him.

Hear him crying to God for his effectual aid, “Search me, O Lord, and know my heart; try me, and know my thoughts; and see if there is any wicked way in me, and lead me in the way everlasting! Psalm 139:23-24.”

Then compare with this, his temper, his spirit, his conduct; and then you will see, though surely with manifold imperfections, “an Israelite indeed, in whom there is no deceit.”

Here is real uprightness of heart. Let us next contemplate,

II. The blessedness that awaits genuine uprightness of heart.

A person possessed of this character will have many afflictions to bear.

We greatly mistake if we think that such a person will be approved of all; or that he will have no trials within his own soul. No, indeed; he will, like Paul himself, have “fightings without and fears within.” As much as such a character is admired in theory, it never is really exhibited before men without exciting great offence. From the days of Abel to the present moment, have “those who were born after the flesh hated and persecuted those who were born after the Spirit;” and for the most part has that been found true, that “the greatest foes have been those of a man’s own household.” If infallible wisdom, unbounded love, and sinless perfection could have obtained an exemption from the common lot, our blessed Lord would have passed without offence; but He, who was the most perfect of the human race, was pursued with more bitter acrimony than any other from the foundation of the world; and if they so hated him, they will hate us also, “if they called the Master of the house Beelzebub, much more will those of his household.”

In his own soul, too, the saint feels much to humble and to try him. He still has a carnal principle within him, and is only renewed in part, “the flesh still lusts against the Spirit, so that he cannot do the things that he would.” The Apostle Paul himself “groaned within himself, being burdened;” and, under a distressing sense of his indwelling corruptions, cried, “O wretched man that I am; who shall deliver me from this body of sin and death?”

It may be, too, that he is assaulted with violent temptations, and that the fiery darts of Satan are permitted to pierce his soul. At such a season as this he may be ready to write bitter things against himself, and to call in question all that he has ever experienced of the grace of God.

But, whatever his trials may be, a happy outcome of them most assuredly awaits him.

“Light and gladness are sown for him;” and, though he may wait long for the harvest, “he shall surely reap, if he faints not.”

There is in the purposes of God a harvest of happiness secured to him. The trials of Joseph appeared, for a season, to defeat all the expectations which his dreams had excited; but they led, all of them in succession, to the accomplishment of his predestined elevation.

Our blessed Lord, if viewed in the garden, on the cross, and in the grave, seemed to have been utterly defeated; but these were the forerunners of his glory. His resurrection soon changed the scene; his ascension speedily followed; and his sending of the Holy Spirit showed, that all which had been ordained respecting him was fulfilled, and that he was invested with all power to save a ruined world.

Thus shall God’s purposes be accomplished in the final salvation of all his people. They may be tried, and sorely too, for a season; but they may adopt the language of the Church of old, under her deepest afflictions, and say, “Do not gloat over me, my enemy! Though I have fallen, I will rise. Though I sit in darkness, the LORD will be my light. Because I have sinned against him, I will bear the LORD’s wrath, until he pleads my case and establishes my right. He will bring me out into the light; I will see his righteousness! Micah 7:8-9.”

In the promises of God, also, is the same blessed issue secured. “If we suffer with Christ, God engages that we shall also reign with him,” and “be glorified together.” “The trial of our faith, from whatever quarter it may come, is precious; yes, more precious than gold itself; because it will be to our praise and honor and glory, as well as to the glory of our Lord and Savior, in the great day of his appearing, 1 Peter 1:7.”

Hear how fully our blessed Lord declared this to his weeping and disconsolate disciples, “I tell you the truth, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy. A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world. So with you: Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy! John 16:20-22.” So our “weeping may endure for a night; but joy shall most assuredly come in the morning! Psalm 30:5.”

But even in the very experience of the upright is there a pledge of future glory. His tears are the seed of joy; and, “as surely as he goes on his way, bearing this precious seed-basket, so surely shall he come again with joy, bringing his sheaves with him.” See this described, in its process, by Paul, “We glory in tribulation, knowing that tribulation works patience; and patience, experience; and experience, hope; and hope makes not ashamed.”

Here tribulation is the seed;
patience is the blade;
experience is the ear;
hope is the full corn in the ear;
and the completion of that hope is in Heaven, the ingathering of the harvest into the garner.

In truth, “the light and momentary afflictions of the righteous, actually work out for them a far more exceeding and eternal weight of glory!”

Thus is every upright soul rendered conformable to his Divine Master. He first” drinks of the brook along the way, and then, like him, has the happiness to lift up his head Psalm 110:7.”

ADDRESS.

1. Seek genuine integrity.

Integrity is universally held in high estimation; at least, men universally profess so to regard it; and therefore, waving at present all consideration of the peculiarities of religion, I say, seek an honest and an upright heart:

Let your minds be open to the reception of truth.

Let your wills be determined to embrace Scripture truth.

Let conscience act its part, and execute the office of a faithful monitor within you.

Let your lives be regulated altogether by its dictates.

Do not let prejudice or passion or self-interest blind you; let not the whole world cause you to swerve from the path of duty. Be bold for God; and “serve him, without fear, in holiness and righteousness before him all your days.” In a word, “Behave like men,” and “be faithful unto death.” Like Moses, be ready to suffer affliction with the people of God; and in due season you shall, like him, receive an ample recompense of reward!

2. Seek genuine happiness.

This also is an object of universal desire. But be sure to seek it in the way in which alone it can be found. If you “sow iniquity, you can reap nothing but vanity!” If you “sow the wind, you must reap the whirlwind!” God has determined, that “whatever a man sows, that shall he also reap; he who sows to the flesh, shall from the flesh reap corruption; but he who sows to the Spirit, shall from the Spirit reap life everlasting! Galatians 6:7-8.”

It is the harvest which repays the gardener for all his labors. Look to that; and know, that “the sufferings of this present life, however great or numerous they may be, are not worthy to be compared with the glory that shall be revealed in us!”

As for mere appearances of integrity, be not satisfied with them; they must end badly at the last. “Surely you know how it has been from of old, ever since man was placed on the earth, that the mirth of the wicked is brief, the joy of the godless lasts but a moment. Though his pride reaches to the heavens and his head touches the clouds, he will perish forever, like his own dung! Job 20:4-7.” “Seek, then, the honor that comes from God,” and the happiness that will endure. Then, when those who laughed now shall weep, you who wept now shall laugh and sing for joy to all eternity! Luke 6:21; Luke 6:25.

Charles Simeon