1 Chronicles 22:19

“Now devote your heart and your soul to seek the Lord your God!”

There are many subjects, which, while in themselves they are plain and simple, derive much importance from the occasions on which they arise, or the circumstances with which they are attended. The duty of “seeking after God” is inculcated in the Holy Scriptures, times without number; and the insisting upon it, though interesting and necessary in its place, may seem to promise little that is new, or beyond the bounds of common pastoral instruction. But, if the occasion on which these words were uttered is taken into our consideration, they will be found to possess a very peculiar interest. Let us, then, notice,

I. The occasion on which this injunction was given.

David was now at an advanced period of life; and was deeply concerned to improve his power and influence, for the honor of God and the welfare of his people. Time was when both he and all his people were in a very different condition from that which they enjoyed at this time; he being persecuted and driven by Saul, “as a partridge upon the mountains;” and they being overrun and conquered by the Philistine armies, 1 Samuel 31:7.

But now the whole kingdom being consolidated and enlarged, and all their enemies being subdued, he was desirous of building a temple to the Lord. That honor, however, having been denied to him, and transferred to his son, he in this chapter exhorts his son to prosecute the work with befitting zeal; and, because his son was yet “young and tender,” he urges all the princes of the realm to aid him to the utmost of their power. He mentions what preparations he had made for the work, having amassed in gold and silver, at the lowest computation, eighteen million of our money, besides materials of wood and stone and brass and iron to an immense extent; and at the same time having engaged the most skillful artificers in every department; so that nothing remained, but that they should commence the work the very instant that his son should succeed to the throne, verses 1-5, 14-16. But, as they could not hope for the divine blessing unless they would consecrate themselves in the first instance to God, he entreats them now, without delay, to “devote their heart and their soul to seek the Lord their God.”

And have not we a temple to build—a temple that shall be “exceeding magnificent,” not only “of fame and glory throughout all countries,” but comprehending within its walls every nation upon earth? And are not glorious preparations made, such as never since the establishment of Christ’s kingdom in the world were seen before?

Societies without number are on foot among every body of Christians, for the diffusion of light and knowledge, both among Jews and Gentiles, in every quarter of the globe. Who does not see how greatly the face of things is altered, even within a very few years, in the Christian world? Religion, instead of being frowned upon to the extent it once was, is honored; and, instead of being driven into a corner, is spread over the face of Christendom, with a rapidity which but a few years ago could not have been anticipated.

And, as “Tyrians and Zidonians” contributed to David “their cedars and their workmen,” so now, Hindus and Heathens are co-operating with us in the good work; and, to change the metaphor, “the fields are already white unto harvest.” “Now,” then, is the time for all to “seek the Lord.” As far as our personal interests are concerned, this duty is equally seasonable at all times; but for the interests of God’s Church, the present season is peculiarly propitious; because a union of all Israel, both of “princes” and of people, is in progress; and by such combined efforts we may hope to advance this great and blessed work.

With a special view to these things, we proceed to notice,

II. The injunction itself, “Now devote heart and your soul to seek the Lord your God!”

Two things are here pointed out:

1. What is to be the great object of our life.

We must “seek the Lord our God.” We must seek his favor; for without that we can do nothing, to any good purpose. But let us seek it in his appointed way, by faith in his dear Son. “Christ is the only way to the Father, nor can any come acceptably to God, but by him, and through him, John 14:6.”

We must seek his direction also, without which we are sure to err. The Israelites in the wilderness did not need the guidance of the pillar and the cloud more than we! Let us, therefore, watch its motions; and beg of God that we may have at all times that promise fulfilled to us, “The meek he will guide in judgment, the meek he will teach his way, Psalm 25:9. Isaiah 30:21.”

We must seek his glory also. We must on no account be acting with a view to our own honor or interest, but simply and entirely to the honor of our God. And this principle we must carry into the minutest actions of our lives, “Whether we eat or drink, or whatever we do, we must do all to the glory of God! 1 Corinthians 10:31.”

In a word, we must seek God’s final approbation in all things. To be applauded of men will be of little avail to us, if in the last judgment we are condemned by God. We must proceed in the way of duty, whatever man may either say or do; and to obtain the plaudit of our God, “Well done, good and faithful servant!” must satisfy us, whatever we may sacrifice for his sake, or whatever we may suffer!

2. In what way we are to prosecute it.

We are not to engage in the Lord’s work with indifference; but to embark in it, even as David did, with “our whole heart and our whole soul.” It is thus that God interests himself for his people, Jeremiah 32:41; and shall we do less for him, than he for us? The work which we have to do is “our very life! Deuteronomy 11:18; Deuteronomy 32:46-47;” and on the manner of prosecuting it depends our whole success.

We must “set our heart and our soul to it, Deuteronomy 4:29;” and, like Joshua, determine, that, though all other people should dissent from us, “we will serve the Lord”. In this we may learn even from the wicked. They, many of them at least, have “their heart fully set to do evil,” and they do it “with both hands earnestly, Ecclesiastes 8:11 and Micah 7:3.” Just so, must “with full purpose of heart cleave unto the Lord! Acts 11:23,” and “be steadfast and immovable, and always abounding in the work he has assigned us, 1 Corinthians 15:58.”

Application:

1. Avail yourselves of the opportunities afforded you for public usefulness.

Truly, these are days in which it is an inestimable privilege to live. The facilities afforded for the exercise of piety and benevolence are altogether unprecedented. The poorest, as well as the rich, may contribute to the building of God’s spiritual temple, and by their prayers may prevail to an unknown extent. Our encouragement is great. There is already a dawn of a very glorious day; and we see the drops that precede an abundant shower. Spread then your sails, now that the wind is favorable; and in whatever department of God’s work you are employed, set your heart to it, and “do it with all your might!”

2. Begin with a surrender of your whole self to God.

All acceptable service to God must begin within our own bosoms. If our religion does not begin at home, we shall be only like the builders of Noah’s ark, who prepared for others a deliverance of which themselves did not partake. The Macedonians were commended by Paul especially for this, that while they exercised benevolence towards others with unrivaled zeal, “they first gave their own selves to the Lord! 2 Corinthians 8:3-5.” This is what we also must do; and this we shall do, if our hearts are right with God; we shall, each for himself, and all in concert, determine to “go and seek speedily the Lord Almighty;” and, when we exhort others to that good work, we shall, “every one of us, be forward to say, I will go also! Zechariah 8:20-22.”

Charles Simeon

1 Chronicles 22:9-10

“But you will have a son who will be a man of peace and rest, and I will give him rest from all his enemies on every side. His name will be Solomon, and I will grant Israel peace and quiet during his reign. He is the one who will build a house for my Name. He will be my son, and I will be his father. And I will establish the throne of his kingdom over Israel forever.”

If God has any great work to do, he will raise up instruments for himself, and fit them for executing his will. Nor will he make use of such people only as, of their own minds, covet the employment—but oftentimes such as are either averse to it, or unconcerned about it. Has he ordained to bring his people out of Egypt, or to gather to himself a people from the Gentile world? He raises up a Moses, or converts a Paul, that, as his agents, they may accomplish his gracious purpose.

Thus when David was solicitous to build a house for God, and had made great preparations for it, God forbade him to carry into effect his designs; and conferred that honor on Solomon, his son. While we adore this exercise of his sovereign will, we are led to contemplate a mystery veiled under this dispensation, and to trace the resemblance which was by this means produced between Solomon, and the Lord Jesus Christ.

Though the words of the text in their literal sense relate to Solomon—yet they have undoubtedly a further reference to Christ, of whom Solomon was a type.

I. Solomon was a type of Christ, in his dearness to God.

Solomon was eminently favored by God.

He was a subject of prophecy before he was born; and was called Jedidiah (which means ‘loved by the Lord’) by Gods special appointment, in token of the peculiar love which God bore towards him, 2 Samuel 12:24-25. His mental endowments were such as never had before been possessed by fallen man. His knowledge of natural philosophy was wonderfully extensive, 1 Kings 3:12 and 4:29-34. His qualifications for administering the affairs of his kingdom were so perfect, as to be the envy and admiration of all who knew him, 1 Kings 3:16-28. He was honored with repeated visions of the Almighty, and with most signal evidences of divine acceptance, 1 Kings 9:2.

Throughout his life did God regard him as a beloved child; nor were the judgments inflicted on him toward the close of life for his awful declensions, to be considered in any other light than as paternal chastisements; for though we are not expressly told that he ever was recovered from his lewdness and idolatries, we cannot but hope that he became a real penitent, and died, as once he had lived, “beloved of the Lord.” It is most probable that the book of Ecclesiastes was written in consequence of his restoration to the divine favor.

But Jesus was, infinitely beyond all others, the beloved of the Father!

Jesus had been a subject of prophecy, not for a few years merely, but from the foundation of the world. The name, Emmanuel, was given him many hundred years before he became incarnate; and He was called Jesus, by the angel, before his conception in the womb! Isaiah 7:14; Matthew 1:21. Thrice, by an audible voice from Heaven did God proclaim him as his “beloved Son, in whom he was well pleased.” As for the endowments of his mind, he not only had the spirit of wisdom and understanding resting upon him, Isaiah 11:1-3, but all the treasures of wisdom and knowledge were hidden in him, Colossians 2:3, so that “he spoke as never man spoke.” So perfectly was he qualified for every part of his regal office, that “Righteousness was his belt,” with which he was always girt for the discharge of his duty, Isaiah 11:5.

It is worthy of particular notice, that the very words of the text, which confessedly point out Solomon as a son of God, are quoted, by an inspired Apostle, as referring to Christ, and as declaring his superiority to all both in Heaven and earth! Compare 1 Chronicles 17:13 with Hebrews 1:5. While therefore, with the Apostle, we consider Solomon as a type of Christ, we learn to entertain the most exalted thoughts of Christ, as “the brightness of his Father’s glory!”

II. Solomon was also a type of Christ, in the office assigned to him.

It was to Solomon that God assigned the honor of building a house for his name.

David had shed much blood in the course of the many wars in which he had been engaged; and, though he had done this both by the direction and assistance of God himself—yet it unfitted him in God’s estimation, for building the temple.

But Solomon, whose very name imported Peace, and who was to have rest on every side, was more fit to represent “the Prince of Peace,” and more at leisure to execute so great a work. Him therefore did God prefer; nor could any man prove himself more worthy of the employment. Solomon entered on his work with zeal and piety; and, having finished the noblest edifice that ever the world beheld, and supplied it with most costly furniture in every part, he consecrated it in a solemn and public manner to Jehovah.

But there is a far more glorious house which Christ alone erects.

The temple of Solomon was only a shadow of another temple, the Church of God, in which God dwells, not by any visible symbol of his presence, but by his quickening, comforting, and sanctifying Spirit. Of this temple we ourselves are, as it were, the stones, hewn out by the Lord himself; fitted by him for the place we are designed to occupy; and so disposed by him, that “all the building fitly framed together may grow unto a holy temple in the Lord, Ephesians 2:21.” Moreover, Christ is declared, both by Prophets and Apostles, to be the founder and finisher of his house, Zechariah 4:9; Zechariah 6:12-13 with Hebrews 3:3; Hebrews 3:6. And how infinitely does Christ’s spiritual house exceed, both in beauty and magnificence, the structure by which it was typified! Solomon’s temple was composed, like other buildings, of earthly and perishable materials. Christ’s spiritual house is composed of living stones, built upon a living foundation-stone, and cemented, in every part, by the Spirit of the living God! 1 Peter 2:4-5. Solomon’s temple was enriched with gold and silver; but Christ’s temple was enriched with all the gifts and graces of the Spirit, yes, with the “unsearchable riches of Christ” himself!

III. Solomon was also a most glorious type of Christ, in the peacefulness and perpetuity of his kingdom.

Very remarkable were the peace and prosperity of Solomon’s reign.

God had either put down all his enemies, or disposed their hearts to peace and amity; so that, until Solomon had departed from the Lord, and thereby provoked his displeasure—his kingdom enjoyed uninterrupted tranquility. And though, for his transgressions, the ten tribes were torn from his immediate successor, and ever afterwards continued separate—yet the kingdom of Judah was transmitted to his posterity, and preserved in his family, as long as the kingly government itself existed.

Solomon’s reign however, was a very faint image of what exists in the kingdom of Christ!

It is true, that the Church has never yet enjoyed much outward peace; for though it has often been free from those bloody persecutions, with which it has at some times been harassed—yet it has never ceased for one moment to be an object of reproach, and abhorrence, amidst an ungodly world.

Still, however, may we justly speak of the peacefulness of Christ’s kingdom, since all his subjects have peace with God, and in their own consciences—even a peace that passes all understanding! Isaiah 54:13. Psalm 72:7.

And there is a time coming in Christ’s kingdom, when the enmity of the carnal heart shall be slain; and all mankind, brought into one blessed family, shall live in harmony with each other, “the wolf lying down with the lamb, and the lion eating straw with the ox; there shall be none to hurt, or destroy, in all God’s holy mountain, Psalm 72:10-11. Isaiah 11:6-9.” Of Christ’s kingdom there shall be no end; for though the present mode of administering it shall be changed, 1 Corinthians 15:28, (there being no more occasion for a Mediator, when all the saints shall be glorified,) yet shall he, who now sits upon the throne of David, reign over true Israel forever and ever! Luke 1:32-33. Isaiah 9:7.

Reflections.

1. If we see Solomon’s greatness—then how great and glorious a person must Christ himself be!

We justly admire Solomon on account of the singular honor which God put upon him; but what were the endowments of his mind, what were the grandeur of his works, or what were the stability of his kingdom—when compared with the excellencies of Christ, Zion’ eternal King! Surely they were but as darkness that renders Emmanuel’s light more visible. Let us then fix our eyes on our adorable Savior; and learn from the faint glimmering of the brightest star—to admire the infinitely brighter glories of the Sun of Righteousness.

2. If we Solomon’s subjects were blessed on earth—then how exceedingly blessed are the subjects of the Redeemer’s heavenly kingdom!

The Queen of Sheba, filled with wonder at what she saw and heard in the court of Solomon, exclaimed, “Happy are your men, happy are these your servants, who stand continually before you, and hear your wisdom, 1 Kings 10:8.”

But how incomparably happier must they be, who stand in the presence of Jesus, and hear his voice; and not only behold, but participate in his glory! Believer, know your privileges, and learn to estimate them aright. And let all earthly glory be despised by you as not worth a thought, in comparison with that which you already possess, and shall possess, when all the kingdoms of this world have vanished away!

3. How inexcusable are those who neglect the ever-blessed Savior and his glorious kingdom!

Our Lord warned his hearers, that the Queen of the South would rise up in judgment against them, and condemn them, because she went from the very ends of the earth to hear the wisdom of Solomon; whereas they, when they had One greater than Solomon in the midst of them, despised and rejected him! Matthew 12:42. And will she not in a still greater degree condemn us, who, even while we profess ourselves to be the followers of Christ, show:

no love to his person,

no admiration of his glory,

no zeal for his honor?

Shall not we perish under a most aggravated load of guilt, when, under the meridian light of the Gospel, we prefer darkness to light, and the service of sin to the service of our Lord? May God the Spirit come down to convince us of our sin, and effectually subdue us to the obedience of faith!

Charles Simeon

1 Chronicles 17:24

“The Lord Almighty is the God of Israel, even a God to Israel.”

A sense of God’s kindness to us will invariably inspire us with a zeal for his glory. The more deeply we feel our obligations to him, the more ready we shall be to speak good of his name, and the more desirous that he should be honored by every man.

It was David’s happy lot to be eminently favored by his God. He had been taken from the sheep-folds, to feed God’s people Israel; and he had received a promise from God, that the kingdom should be perpetuated in his family to very distant generations. Overcome, as it were, with the contemplation of these stupendous mercies, he adores his God with the profoundest gratitude, “Then King David went in and sat before the LORD, and he said: “Who am I, O LORD God, and what is my family, that you have brought me this far? And as if this were not enough in your sight, O God, you have spoken about the future of the house of your servant. You have looked on me as though I were the most exalted of men, O LORD God. “What more can David say to you for honoring your servant? For you know your servant, O LORD. For the sake of your servant and according to your will, you have done this great thing and made known all these great promises. “There is no one like you, O LORD, and there is no God but you, as we have heard with our own ears! 1 Chronicles 17:16-20.”

Then, looking for the establishment of God’s blessed Word in relation to himself and his descendants, he prays that God himself may be glorified by means of it, “Let it even be established, that your name may be magnified forever, saying, The Lord Almighty is the God of Israel, even a God to Israel;” that is, “I have found you a God to me; and I desire that you may be known to Israel, and acknowledged by Israel, under that endearing character, to the last generations.”

Let us, for the illustrating of these words, consider:

I. The relation which God bears to his people.

He is here called “The God of Israel.” But there seems, at first sight, to be nothing very peculiar in that, since he is “the God of the whole earth, Isaiah 54:5,” yes, and of all his creatures, whether in Heaven or Hell; all being alike subject to him, and all equally under his control.

The title here given to him must evidently import something of a more restricted nature, something that more immediately connects him with Israel as his peculiar charge. Its real signification is:

1. That he has chosen his people out from among the world which lies in wickedness.

This he did, when he called Abraham out of Ur of the Chaldees. Abraham was an idolater, in the midst of an idolatrous family and nation. And God, of his own sovereign will and pleasure, chose him, and called him out from his family and nation, and “separated him for himself! Psalm 4:3.”

It is precisely thus that he calls all his people, whether those who were Abraham’s lineal descendants, or those who are heirs of Abraham’s faith. What was said to Israel in the wilderness, may be said to God’s Israel to the very end of time, “You are a holy people unto the Lord your God; the Lord your God has chosen you to be a special people unto himself, above all people that are upon the face of the earth, Deuteronomy 7:6.”

Nor, in one instance more than another, can any reason for this choice be assigned, but simply God’s sovereign will and pleasure, Deuteronomy 7:7-8. In every instance, He was found by those who did not seek him; and revealed Himself to those who did not ask for Him. Romans 10:20.”

2. That he has given himself to his chosen people in a special way.

He gave himself to Abraham and the nation of Israel, as their God in a more especial manner; so that he watched over them, and revealed himself to them, and exerted himself for them in a way that he never had done for any other people.

The same he does for his chosen people at this time, only in a less visible manner. He takes them under his special protection; he orders everything for them; and he makes himself known to them, as their Father and their Friend!

3. That he avows that relation to his chosen people before the whole universe.

This he did to Abraham and Isaac and Jacob, calling himself their God; and when he would afterwards make himself known to their posterity in Egypt, he particularly commanded Moses to say to them, “The Lord God of your fathers, the God of Abraham and of Isaac and of Jacob, has sent me unto you. This is my name forever, and this is my memorial unto all generations, Exodus 3:15.” And though the names of his redeemed people are not, nor can be, severally mentioned, he is as much their God, as ever he was Abraham’s God. Wherever there are any people who have been called out from the world to “seek after a better country, that is, a heavenly country, he is not ashamed to be called their God! Hebrews 11:16.”

But let us inquire more distinctly:

II. What, under that relation, we may expect at his hands.

“The God of Israel, is a God to Israel;” and whatever God can do, that he will do for them. Hence, then, they may assuredly expect from him:

1. The care of his providence.

See what he did for Israel of old.

They needed a deliverer from their bondage—and he delivered them with a mighty hand, and a stretched-out arm.

They needed guidance through the wilderness—and he himself went before them in the pillar and the cloud.

They needed daily sustenance—and he gave them bread from Heaven to eat, and water from the rock for their refreshment.

And will he not provide for us, Abraham’s spiritual seed also whatever we stand in need of? “Is his ear heavy, that it cannot hear? Is his hand now shortened, that it cannot save?” No, he is the same gracious God as ever, and has pledged himself, that “they who seek his face, shall lack nothing that is good, Psalm 34:10.”

2. The communications of his grace.

Without these, it would be to little purpose that he were called our God; for it would be impossible for us ever to behold his face in peace. “Without him we can do nothing.” We would still continue slaves to sin and Satan; and perish forever among the enemies of God! But we need not fear. “He will give us both grace here and glory hereafter, Psalm 84:11.” As our necessities increase, “he will give us more grace, James 4:6;” and however great our trials may be, he engages that “his grace shall be sufficient for us! 2 Corinthians 12:9.” Yes, so effectual shall be his communications, that, “through him strengthening us, we shall be able to do all things! Philippians 4:13.”

3. The manifestations of his love.

What father would withhold from his child the tokens of his love? And will God, when he promises to be “a God unto us,” be so unmindful of us, as never to lift up the light of his countenance upon us? No! He will give us “a Spirit of adoption, whereby we may cry, Abba, Father! Romans 8:15.” He will give us also “the witness of the Spirit, as the pledge of our future inheritance! Romans 8:16.” And to such a degree will he “shed abroad his love in our hearts, Romans 8:5,” as to fill us with “a joy that is unspeakable and full of glory! 1 Peter 1:8.”

4. The possession of his glory.

This is particularly declared by our Lord himself, as inseparably connected with the relation we are now considering. When a doubt was entertained, whether there was ever to be a resurrection of the body, our Lord referred to the very name of God, as “the God of Abraham and of Isaac and of Jacob,” as a demonstration of the point in question. For if he was their God, he was the God of their whole persons—of their bodies as well as of their souls; and if their bodies should not be raised again, he would cease to be their God, as far as their bodies were concerned. But that relation would never cease; and, consequently, their bodies must be raised from the dead, in order that they might participate in the promised bliss! Matthew 22:31-32.

No doubt, therefore, he will exalt to glory all his chosen people; for can he be a God to any in Hell? There he will be only an avenging Judge. It is in Heaven alone that he can execute all that that relation imports; we may be sure, therefore, that, as he is the God of his people, so “he will be their portion, and the lot of their inheritance” for evermore!

While, however, we contemplate our privileges in consequence of God’s relation to us, we must bear in mind,

III. What, under that relation, he is entitled to expect from us?

Beyond a doubt, if he considers himself as bound to us, we also are bound to him; and if he is our God, we must be his people. The one is comprehended in the other; and, wherever one is mentioned, the other, if not absolutely mentioned, is always implied. Just before the text it is said, “Your people Israel did you make your own people forever; and you, Lord, became their God, verse 22.” In the Epistle to the Hebrews, not only is the mutual relation specified, but it is stated precisely in our text, “I will be to them a God, and they shall be to me a people! Hebrews 8:10.”

This, then, may God expect from us:

1. That we “be His obedient people”.

We are not to be satisfied with calling ourselves his—we must be really his. A servant considers himself, his time, his talents, his all, as at the disposal of his master; and from day to day he inquires how they can be improved for him. He never, for a moment, considers it sufficient to compliment his master with the name of master; but he waits upon him to receive his orders; and he departs from him only to execute them.

Thus, then, we must “be a people to” the Lord. We must inquire what we can do for him. We must diligently learn what is the duty which he has appointed us to perform; and we must strenuously set ourselves to the performance of it.

2. That we give ourselves to him—as he has given himself to us.

We must give ourselves to God freely and cheerfully. There was no constraint on God’s part in giving himself to us; he did it of his own desire and will. Thus must we surrender up ourselves to him. We must not wait until we are beset with the terrors of Hell, and then give ourselves to him by compulsion. We should rather, from a view of his excellency, and from a sense of the unspeakable privilege of serving him—desire to be numbered among his favored people, Isaiah 64:9.

We must also give ourselves to God wholly and unreservedly. Jehovah is not our God in part; doing some things for us, and not others; there is nothing that he has not done for us; for he has given his only dear Son to die for us; nor is there anything he will not do; for “having given up his own Son for us, we may be assured he will much more do for us everything else that we can need! Romans 8:32.” On no consideration, therefore, should we withhold anything from him. “Our whole body, soul, and spirit, should be sanctified to him! 1 Thessalonians 5:23.” Nothing should be accounted too much to do or suffer for him; if the sacrifice even of life itself should be called for, it should be freely made; and we should rejoice that we are counted worthy to render him so honorable a service.

We must also give ourselves to God unchangeably and forever. God never repents of what he has done for us, Romans 11:29; he tells us that he will not forsake his people, “because it has pleased him to make us his people, 1 Samuel 12:22;” but that, “having loved us, he will love us to the end! John 13:1.”

Just so should it be with us, “after having once put our hands to the plough, we should never look back again, Luke 9:62.” We should “never faint or be weary in well-doing, Galatians 6:9.” We should give our ear to be bored in his service; and never relinquish it, until we are called to serve him in the eternal world! Exodus 21:6.

This, I say, is what God may justly expect from us. I conceive there is not a person upon earth so stupid and brutish, as not to see and acknowledge that it is “a reasonable service, Romans 12:1.” If our expectations from God are greater than those of others, our services also should be greater. The services of others are no rule for us. The question that will be put to us will be, “What are you doing more than others?”

Let me, then, conclude with two proposals:

1. That we, at this very hour, receive Jehovah as our God.

He offers himself to us under this endearing character. He calls on every man to “lay hold on his covenant;” and in that very covenant he makes over himself to us as our God, Jeremiah 11:2-4. Let us from this moment renounce all other gods, and say, “You, O God, shall be my God forever and ever! Psalm 48:14.”

In accepting him, however, let us accept him for all the ends for which he gives himself to us. It is not to save us only that he gives himself to us, but to “be a God unto us,” to be:

the one source of all our joy;

the one object of all our love;

the one end of our very being.

Let us then, open our hearts to receive him under this character. If there be any other that is more worthy of this place in our regards, or that can better fulfill the office committed to him, then will I consent that you shall take him for your God in preference to Jehovah. But if Jehovah alone can answer all the necessities of your souls, then, I say, accept him now as your God, and proclaim him to be so in the presence of the whole universe! Deuteronomy 26:17-18.

2. That we now consecrate ourselves to him as his people.

This, as you have seen, must accompany the former; nor is there any man so blind, as not to see that the two are, and must be, inseparably connected. Let us, then, at this hour, “join ourselves to the Lord in a perpetual covenant, that shall not be forgotten, Jeremiah 50:5.”

Unite with me now, my brethren, in a solemn surrender of ourselves to God:

O Lord, our God, we are yours by every tie. To you we owe our very being, for you have created us. To you we owe our well-being, for you have upheld us every moment, and supplied us with all things needful for us. Above all, to you we owe our hopes of happiness in the eternal world; for you have redeemed us by the blood of your only dear Son. We are not our own; we are bought with a very high price; and are therefore bound in every view to glorify you with our bodies and our spirits, which are yours. We acknowledge with shame that other lords besides you have had dominion over us; but we will henceforth make mention of your name, even of yours alone. Behold, O Lord, we now dedicate to you all that we are, and all that we have.

We know it to be our duty;

we believe it to be our privilege;

we are assured that it is our highest honor and happiness.

Make us sincere in this, we beg you; and “keep it forever in the imagination of the thoughts of our hearts 1 Chronicles 29:18.” Oh, let us never go back from you, nor ever alienate from you any portion of those regards which are due to you alone. Let the measure of our expectations from you be the measure of our dedication to you; and, as we hope that you will be fully and forever ours, so enable us to be fully and forever yours!”

Beloved brethren, truly add to this your hearty “Amen!”

“Here we offer and present unto you, O Lord—ourselves, our souls and bodies—to be a reasonable, holy, and living sacrifice unto you!”

Charles Simeon

1 Chronicles 16:43

“And David returned to bless his family.”

It is truly delightful to see the operation of true religion on the soul of man; how it transforms him from a carnal and selfish creature, into a spiritual and heavenly being; who, like the sun in the firmament, steadily pursues his course, and shines brighter and brighter unto the perfect day! Beautifully was it exemplified by David in the history before us; in illustration of which we shall notice,

I. The work in which David had been engaged.

The bringing up of the ark from the house of Obed-edom to Jerusalem was a glorious work.

In itself, it was a work of vast importance.

For many years had the ark lain in obscurity at Kiriath-jearim, without any application being made to it for instruction from God. But, when brought up to Jerusalem, it would be accessible at all times; and, in all difficult emergencies, the will of Jehovah might be learned from it. Indeed, the whole account respecting it shows us clearly, in what light it was viewed by the nation at large.

As a typical act, its importance rises still higher in our estimation.

It was undoubtedly typical of Christ’s ascension into Heaven; for in that view it is spoken of in a great variety of Psalms, Psalm 24, 47, 68, 132, and in that view the Psalms relating to it are quoted in the New Testament. Compare Psalm 68:18 with Ephesians 4:8. Let other Psalms, from the 96th to 99th, be read as referring to both of these events, and they will fully illustrate the importance of the work which David had just completed.

It had been performed in a manner most acceptable unto God.

In its commencement, it was begun by consulting all the great men in the nation, who were stirred up to concur in it, 1 Chronicles 13:1-3. In its progress, nothing was left to human invention, as before; but all was conducted with the strictest attention to God’s revealed will. Nor did David commit the service altogether to others; no; he himself attended the procession, and played and sang with all his might; yes, and danced also before the ark with such holy ecstasies, as to subject himself to the scorn and censure of his own wife; who being a stranger to those divine raptures, imputed them, not to pious fervor, but to indecent abandon. But his joyous exultation was such as the occasion required, and such as, though condemned by Michal, was most pleasing unto God.

Having seen the service to which he had gone forth, we proceed to notice,

II. The work to which David returned.

Though he might be well supposed at the conclusion of his service to need repose—yet he went home only to protract his labors in another way. He returned to bless his house. That is,

1. To obtain blessings for them by his prayers.

He would not confine his religious exercises to public occasions, but went home to stir up in his family those blessed emotions with which his own soul was filled. He was anxious that all his wives, his children, and his servants should be partakers of his joy; and therefore he would unite with them in fervent supplication to the God of all grace, that they might themselves “know the Lord from the least even to the greatest of them,” and all experience the blessedness of his salvation.

Here we behold a bright example, which it behooves us all to follow. Family prayer is, alas! too often neglected, or at best but coldly performed, by many, who profess a high regard for public ordinances. But the true child of Abraham will “command his house and children after him to fear the Lord, Genesis 18:19,” and will say with Joshua, “Whatever others may do, I and my house will serve the Lord! Joshua 24:15.”

If we have family needs, and family mercies, we should unite our prayers and our praises with our families, that God may be acknowledged as the one source from whence all good either has issued, or can be hoped for; and though we can easily imagine circumstances wherein such domestic services are impractical—yet we cannot imagine any real piety to exist where such duties are willfully neglected.

2. To render himself a blessing to them by his conduct.

It was promised to Abraham that he should not only be blessed himself, but be a blessing also to others; and this promise is in fact made to all the believing seed of Abraham. To make others happy was no small part of David’s ambition. Hence he went to his house determined to contribute as far as possible to the edification and comfort of all connected with him. He would instruct the ignorant; and teach, not by precept only, but by example also. His determination was to “walk before his house in a perfect way, Psalm 101:2.” He would not be proud, or imperious, or passionate, or fretful; but would regulate all his tempers and dispositions by the golden rule of doing unto others as he would like others to do unto himself; and “the law of kindness would be ever in his lips.”

How different is this from the conduct of many, who from the public ordinances, in which they profess to take delight—go down to their houses to make his family wretched and miserable, rather than to bless them! O let the professors of religion look well to this; for, as a consistent Christian is a blessing wherever he goes, so an inconsistent Christian is a curse and a stumbling-block to all around him!.

Learn then from hence,

1. How highly we are privileged.

The ark, even the Lord Jesus Christ himself, is present in the midst of us. To him we may have access; and of him we may inquire continually; and every blessing which was typically derived from the symbol of his presence, shall be really and spiritually obtained by all who seek him. If then David and the whole kingdom of Israel felt such exalted joy in the possession of that which was mere shadow—then let us not be unmindful of our privilege in possessing the substance.

2. In what way we should improve our privileges.

Let us not only rejoice in them ourselves, but endeavor to communicate the benefit of them to others. Let all who know us, be the better for us; and all who stand in any relation to us be constrained to say, that “God is truly with us!”

Charles Simeon

1 Chronicles 16:7-15

“That day David first committed to Asaph and his associates this psalm of thanks to the LORD: Give thanks to the LORD, call on his name; make known among the nations what he has done. Sing to him, sing praise to him; tell of all his wonderful acts. Glory in his holy name; let the hearts of those who seek the LORD rejoice. Look to the LORD and his strength; seek his face always. Remember the wonders he has done, his miracles, and the judgments he pronounced, O descendants of Israel his servant, O sons of Jacob, his chosen ones. He is the LORD our God; his judgments are in all the earth. He remembers his covenant forever, the word he commanded, for a thousand generations.”

If anyone entertains a doubt whether “the ways of religion are ways of pleasantness and peace,” he needs only look to the history before us, and his doubts will vanish in an instant. It may be thought indeed, that, because the former attempt of David to carry up the ark was attended with sorrow, that the general effect of God’s service is not such as has been represented; but it must be remembered, that, on that occasion, though David meant well, he was criminally negligent respecting the mode of carrying his purposes into effect; and that God on that account had frowned upon him, 1 Chronicles 14:10-11 with 15:13. But when he was duly observant of God’s commands respecting the ark, his soul was filled with unutterable joy, to which he gave vent in the Psalm before us.

This Psalm was given by David for the use of the Church, on occasion of carrying up the ark to Jerusalem. In the part which we have just read, we behold true religion in its full exercise; we see exhibited in the brightest colors,

I. The general frame of mind that true religion requires.

We have not now to speak of moral actions, but rather of spiritual affections. We are to contemplate the Christian now in the dispositions of his mind and the exercises of his soul towards God. And here we observe:

1. That God should be the supreme object of his regard.

The worldly man rises no higher than the world, “he minds” and savors nothing but what is earthly and carnal, Romans 8:5. Philippians 3:18-19. But the spiritual man “minds the things of the Spirit,” and endeavors to set God, as it were, always before him.

In the Psalm before us, there was evidently but one object in David’s mind. The world, and all that is in it, was forgotten; and God was “all in all.” Mark every sentence and this will instantly appear. And should not this be the general frame and habit of our minds? Undoubtedly it should.

We need not indeed be always occupied in religious exercises; for there are many other duties to be performed; but we should never for a moment lose the habit of holy and heavenly affections; a sense of God’s unbounded love and mercy should be wrought, as it were, into the very constitution and frame of our minds, so that we should no more cease to feel a supreme regard for him, than a worldly man does for the things of this world. In a word, God’s perfections, his Word, and his works, should be ever so present to our mind, as it was to David on this occasion, or to Adam in paradise.

This, whatever it may be called by ungodly men, is truly scriptural religion.

A supreme delight in God is by many deemed enthusiasm; and the religion that consists in speculation, and theory, and form, is supposed to be exclusively entitled to the appellation of notional religion. But, if God be so infinitely glorious, that even angels themselves are in comparison with him no more than a glow-worm compared to the sun, he ought to be proportionably elevated in our hearts; and if the wonders he has wrought for us are beyond the powers of language to express, or of imagination to conceive, we should show our sense of them by thinking of them, and speaking of them, and living continually under a sense of our obligations to him on account of them.

Were the Jews required to testify their gratitude in this manner for the mercies given to them? How much more should we labor to express our gratitude for that infinitely greater work of redemption which he has wrought out for us by the blood of his only dear Son!

Again; if Christ our Savior is now in Heaven, should not our affections be there? Colossians 3:1-4; and “our conversation be there” also Philippians 3:20. I say, that, provided we are not led to neglect our worldly duties, (which are in no respect incompatible with heavenly affections,) it is not possible to have our minds too much filled with love to God; on the contrary, the total surrender of all our faculties and powers to him is a “reasonable service, Romans 12:1.”

But we shall see yet more clearly the excellency of religion, if we consider,

II. The particular duties that true religion enjoins.

The apostle Paul gives us a short summary of duties, very similar to those that are enjoined in the text, “Rejoice evermore; pray without ceasing. In everything give thanks; for this is the will of God in Christ Jesus concerning you, 1 Thessalonians 5:16-18.”

1. David exhorts us to thank the Lord for all his past mercies.

Were this exhortation addressed to the most miserable and the most abandoned of the human race, it would be highly reasonable, since the patience which God has exercised towards him is itself a great blessing. But it is addressed to “the children of Israel,” even “the chosen ones” of the Lord; and who can ever find cause for praise, if they do not? If they fill not the air with their hosannahs, the very “stones will cry out against them.”

Do but reflect on your unnumbered mercies, especially the gift of God’s only dear Son for you, and the gift of salvation by him to you. Surely you should sing to him—yes, be singing his praises from day to day; you should be already anticipating the employment of Heaven, and be singing day and night, “Salvation to God and to the Lamb forever and ever!”

2. David exhorts us to pray to God for future blessings.

The ark, as being the symbol of God, was that before which the prayers of the high-priest were to be made, and from whence Jehovah was pleased to communicate his answers. Hence, in our text it is called “his strength.” This ark was a type of Christ, “in whom dwells all the fullness of the Godhead bodily,” and who is the fountain from whence all spiritual blessings must flow! John 1:16; John 14:13-14 with Ephesians 1:22-23.

To him therefore the Psalmist points, when he says, “Seek the Lord and his strength, seek his face continually.” There is not any occasion wherein it is not our duty and our privilege to seek him. Nothing should be regarded as too small, nothing too great, to ask at his hands. The command is, “In everything, by prayer and supplication with thanksgiving, let your requests be made known unto God.” And the promise for our encouragement is, “You shall ask what you will, and it shall be done unto you.” O that we could go thus to God “continually,” as children to their parent! Surely, however “wide we opened our mouths, he would fill them!”

3. David exhorts us to glory in God as our God and portion.

In our text, David observes, “He is the Lord our God;” and elsewhere he says, “O Lord, you are my God.” This it is which elevates the soul to the highest state of bliss that it can enjoy on earth. The man of this world glories not in wealth, or honor, unless he can call them his own. It is the property which we have in them that produces the feelings of joyous exultation. We should therefore strive to the uttermost to ascertain this point, that we are savingly interested in the Savior, and are authorized on good grounds to say, “My Beloved is mine, and I am his!”

As for all other objects of glorying, we should renounce them all, as incompatible with the Savior’s honor; and should determinately say with the Apostle, “God forbid that I should glory, save in the cross of our Lord Jesus Christ!”

4. David exhorts us to be always mindful of God’s covenant.

The covenant here spoken of, is the covenant made with Abraham, and confirmed with an oath unto Isaac, verses 16-18. In its literal sense it refers to the land of Canaan as the inheritance of Abraham’s descendants; but in its spiritual import it refers to all the spiritual seed of Abraham, who are made partakers of an infinitely nobler inheritance in and through the Lord Jesus Christ! Indeed the other was a mere shadow; and this is the substance. This was the covenant made with Christ before the foundation of the world! Galatians 3:17 an Hebrews 6:13-14; Hebrews 6:17-18. 2 Timothy 1:2. This is “a covenant ordered in all things and sure,” an everlasting covenant that shall never be annulled.

This covenant should be forever in our minds; we should regard it as the one source of all the blessings we enjoy, and our great security for the continuance of them. This it is that will keep the mind firm and stable amidst all the difficulties and temptations that we have to encounter; since the execution and fulfillment of all its provisions depends on the faithfulness of an unchanging God! Jeremiah 32:40. Malachi 3:6.

We should therefore contemplate this covenant, and trust in it, and plead it before God, and rejoice in an assured hope, that we shall in due time inherit the Kingdom provided for us “before the foundation of the world!”

To improve this subject, we will add a few words:

1. Of reproof.

How little is there of such experiential religion as this in the midst of us! The generality know nothing of it by actual experience; and many, of whom we may hope that they are “God’s chosen ones,” scarcely ever rise higher than to a state of mourning for their sins, and of trust in God for his mercy. They are occupied so much about themselves, as almost to forget their God; that is, they do not contemplate as they ought, his unbounded excellencies, or delight themselves in him as their God and portion.

O let not any of you rest in a state so unprofitable, and destitute of comfort as this! But seek to attain a sincere enjoyment of God in this world, as the best preparation for enjoying him in the world to come.

2. Of encouragement.

That which in our text is an exhortation, “Be mindful always of his covenant,” is, in the Psalm from whence it is taken, a declaration respecting God, that “He has remembered his covenant forever, Psalm 105:8.” Yes, he has remembered it, and ever will remember it; nor will he ever allow one jot or tittle of it to fail. In that covenant he has made ample provision for all our necessities; so that, if we are ready to despond, (as if this elevated state of mind could never be attained, nor these duties ever be performed,) we need only look to that covenant, and all our fears will be dispelled. It is, as has been before observed, “ordered in all things, and sure;” and therefore the weakest shall have grace sufficient for him, and the most timid shall find security in the arms of an unchanging God!

Charles Simeon

1 Chronicles 12:32

“The men of Issachar, who understood the times and knew what Israel should do–200 chiefs, with all their relatives under their command”

The doctrine of fitness is of difficult investigation; but it is highly deserving of our attention; because the greater part of our conduct in every situation of life depends upon it. It is a great honor to the tribe of Issachar, that they were distinguished above all the other tribes of Israel in practical acquaintance with this important branch of human knowledge. In the account given of the other tribes who came to David to Hebron, we are merely told how many they brought with them to place David on the throne of Israel; but in relation to the tribe of Issachar we are informed, that they acted from a dispassionate consideration of David’s claims, as compared with those of the house of Saul, and from a full conviction, that, in supporting David, they performed an acceptable service to God himself.

From the character here given of them we shall take occasion to show,

I. That our conduct must often be affected by times and circumstances.

We are in the midst of a world changing every moment, ourselves also changing with the things around us. Hence arises a necessity of attending to times and circumstances in our concerns, of whatever nature they are:

1. Civil fitness.

It is the knowing how to judge of the various occurrences that arise, and how to improve them to the good of the state, that constitutes the great science of politics; and it is to this knowledge, that the expression of “understanding the times” primarily refers. See Esther 1:13.

A statesman cannot determine what will be fit to be done a year hence, because circumstances may arise which would render all his plans abortive. He may indeed display much wisdom in the exercise of foresight, and in providing for contingencies; but still he must of necessity follow events which he cannot control, and be himself controlled by existing circumstances. He is the greatest benefactor to the state, who is enabled to judge of contingencies most correctly, and to adapt his measures to them most wisely.

2. Social fitness.

All of us have, as it were, a little world around us, wherein we move; and all experience the same vicissitudes as are found in larger communities.

In our families, innumerable things arise from day to day, which require us to vary our line of conduct. Sometimes ease and gaiety may befit us, and at other times seriousness and reserve; sometimes a yielding spirit will be proper, and sometimes it will be necessary to be firm. It is great wisdom to know how to conduct ourselves towards people of different dispositions and of different habits; but we should labor diligently for the attainment of this wisdom, because the happiness both of ourselves and others most essentially depends upon it.

3. Personal fitness.

It is obvious, that a very different deportment befits us in youth and in old age, in prosperity and adversity. Solomon tells us, that “there is to everything a season, and a time to every purpose under Heaven! See Ecclesiastes 3:1-8.” To discern all these occasions, and to improve them aright, is the grand line of distinction between the thoughtless and considerate, the fool and the wise! Ecclesiastes 2:14. Proverbs 22:3.

But if our conduct must be influenced by them in temporal matters, there is still reason to inquire,

II. How far it may properly be affected by them in the concerns of religion.

That we may attend to times and circumstances, is certain.

This appears both from the example of Christ and his Apostles, and from many plain directions given us in the Scripture. Our blessed Lord at one time was silent before his accusers, (“insomuch that the governor marveled greatly,”) and at another time “witnessed a good confession before many witnesses;” at one time he hid himself from his enemies, and at another delivered himself into their hands; at one time delivered his instructions darkly in parables, and at another spoke “plainly and without a parable.” In like manner Paul did not deem “all things expedient that were lawful, 1 Corinthians 6:12; 1 Corinthians 10:23;” but would sometimes conform to the ceremonial law, and at other times neglect and even oppose it; at one time sanctioning circumcision, and at another withstanding it with all his might; and in his ministry he would set before his audience milk or strong meat, according as he saw occasion. So all the Apostles were to fast indeed, but not while the bridegroom was with them.

Such conduct is also prescribed to us. We are to recommend religion to the uttermost; but “not to set our pearls before swine;” we are to enforce the practice of it in its utmost extent; but not to put new wine into old bottles; we are to “answer a fool at one time according to his folly;” and, at another, “not according to his folly.”

But how far we may attend to them, is not easy to determine.

Every distinct case must be determined by the peculiar circumstances that attend it; it will be in vain therefore to descend to particulars. We may however lay down one general rule, which will be of service in determining most of the cases that can occur. The consideration of times and circumstances is never to affect our principles, but only the application of them.

Our principles must be fixed by the unerring standard of God’s Word. The love of God, and the love of our fellow-creatures, a regard for truth, and honor, and integrity, with all other Christian graces, must be as fixed principles in our minds, from which we are never to swerve on any account. We must not regard life itself in comparison with these principles. But then the peculiar mode in which these principles are to operate, must be a matter of discretion, arising from the circumstances of the case. And herein is the difference between a novice in religion, and one who has been long walking in the ways of God; the love of the more advanced Christian has “grown in knowledge and in all discernment;” “he discerns” more clearly than others “the things that differ;” and is enabled to combine, what we should always study to unite, “the wisdom of the serpent, with the harmlessness of the dove.”

It being clear, then, that our conduct may be affected by them, we proceed to show,

III. What there is in the times and circumstances of the present day to affect it.

There is no little resemblance between the times of which our text speaks, and of the times wherein we live. Any circumstances that may have occurred, as sudden deaths, etc. might here be brought toward, as motives to exalt Jesus to the throne of Israel.

The elevation to the throne of Israel was typical of the elevation of Christ to an empire over the souls of men.

Christ is the true David, to whom all the tribes of Israel must bow! Hosea 3:5. Isaiah 45:23-25. A long series of prophecies have foretold his reign; and have given us reason to expect that that reign shall be universal.

Just so, the circumstances of the present day loudly call upon us to install Jesus in our hearts.

Never since the Apostolic age was there such a zeal for the Bible as at the present day. Princes and Nobles, no less than the ministers of religion themselves, are expatiating on its value, and commending to us the Savior, as therein revealed. When all the tribes then are uniting in this blessed object, shall not we concur to the utmost of our power? True indeed the numbers belonging to Issachar bare no proportion to those of other tribes; they were only two hundred, when the others were thirty, forty, and even a hundred thousand men. But we must observe, that these two hundred were the heads and governors of that tribe; and “all the rest were at their command.” So let it be among us; let those who are foremost in rank, in learning, in wealth, lead the way, saying, “Come let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten;” and let all others unite with heart and hand, to seat Jesus on the throne of their hearts, and to glorify him as our Lord and our God.

In applying to yourselves this subject, we would suggest a caution or two:

1. Guard against yielding to any corrupt bias.

In consulting times and circumstances, you will be in danger of being warped by your interests or passions. But you must watch and pray against them, and beg help from God that you may not be drawn aside by them.

2. Bear in mind that God will judge you in the last day according to what he knows to have been your true motives.

We cannot deceive him; and should be careful not to deceive ourselves.

3. Beg of God to give you the “wisdom that is profitable to direct”.

God has promised to give wisdom, even “sound wisdom and discretion, to all who ask it of him, James 1:5. And let none be discouraged, as though a lack of education or abilities incapacitated them for the due discharge of their duty; for the heart, and not the head, is the seat of this wisdom; and God has promised, that “the meek, he will guide in judgment; the meek he will teach his way.”

Charles Simeon

1 Chronicles 4:10

Jabez cried out to the God of Israel, “Oh, that you would bless me and enlarge my territory! Let your hand be with me, and keep me from harm so that I will be free from pain.”

And God granted his request.

Remarkable is the honor which God puts upon prayer, and numberless are the instances which are recorded of its efficacy. Jabez is here mentioned in a long catalogue of names; but while the names only of others are recorded, he is particularly noticed; he is even declared to have been more honorable than all his brethren. This distinction indeed might be given him on account of his the first born, but it was certainly still more due on account of his piety; like the patriarch Jacob, he “wrestled with God, and prevailed”.

I. The prayer which Jabez offered,

1. The subject-matter of Jabez’ prayer.

In its primary sense Jabez’ prayer evidently related to temporal blessings. God had promised his people an inheritance in Canaan, but they were not able of themselves to drive out the inhabitants. Jabez therefore, sensible of his insufficiency, prayed to God for help. He begged for the blessing of God upon his own endeavors; he desired to be preserved from the dangers to which his military exploits would expose him; and to have, through the divine interposition, an enlarged inheritance in the promised land. These requests he urged with a significant and earnest plea.

Almost all Hebrew names had some peculiar signification. Jabez signifies pain or sorrow; the name was given him in remembrance of the unusual sorrows his mother endured in childbirth. And it was in reference to this that he deprecated the evils to which he was exposed, “Keep me,” etc. lest I be Jabez in my experience, as well as in my name.

But there is reason to think it had also a spiritual meaning. The earthly Canaan was typical of the heavenly kingdom. The enemies also that were to be driven out, were typical of the enemies with whom the Christian has to contend. Moreover, the assistance which God rendered to his people, was intended to show us what aid we might expect from him. And what evil will a child of God deprecate so much as sin? Surely nothing is so “grievous” to him as the prevalence of corruption, Romans 7:24. Well therefore may Jabez be considered as looking beyond this world, and as imploring a secure possession of his heavenly inheritance.

2. The manner in which Jabez’ prayer was offered.

It is the sentiment, rather than the expression, that gives excellence to prayer; but in both respects we may admire that before us.

Jabez’ prayer was humble. He felt his entire dependence upon the power and grace of God. This is intimated not merely in the petitions offered, but in the very manner in which they were offered, “Oh that,” etc. Such humility is absolutely necessary to render prayer acceptable. The more we abase ourselves, the more will God exalt us. Let this be remembered in all our addresses at the throne of grace.

Jabez’ prayer was importunate. He enforced his request with a very earnest plea. Nor, in reference to sin, could any plea be more proper for him. But we may also properly deprecate sin as “grievous” to our souls. Yes, a disposition to do this is both an evidence of our sincerity, and a pledge of the divine acceptance.

Jabez’ prayer was believing. The title, by which he addressed God, argued his faith in God. It expressed a confidence in God as the hearer of prayer, Genesis 32:28. It is in this way that we also should approach God. Without such faith our petitions will have but little effect; but with faith, they shall never go forth in vain! Mark 11:24.

Prayer possessing such qualities could not fail of success:

II. The success with which it was attended.

We have no detailed account of God’s kindness towards him, but we are informed that “God granted him all that he requested,” and this speaks loudly to us.

It shows us,

1. That we ought to spread all our needs before God in prayer.

We have seen how comprehensive the prayer of Jabez was. And our prayers also should include our every want, temporal, spiritual, and eternal. There is nothing so great, but we are at liberty to ask it; nor anything so small, but we must acknowledge our entire dependence on God for it. In fact, there is nothing great or small, either before God, or in reference to ourselves; for, as all things are alike easy to him, who formed the universe by his Word, and watches over the very hairs of our heads—so there is nothing, however minute, which may not prove of the utmost possible importance to us, as every part of the inspired volume attests. The direction of God to us is, “In everything by prayer and supplication with thanksgiving let your requests be made known unto God, Philippians 4:6.”

2. We should urge our petitions with an importunity that will take no denial.

So did Jacob, “I will not let you go, except you bless me! Genesis 32:26.” And so it should be with us. We have, in fact, a better plea than Jabez was able to offer. We may go in the name of Jesus Christ, and plead all that he has done or suffered for us. We may look to him as our Advocate with the Father, and assure ourselves of the acceptance both of our persons and our prayers through his continued mediation and all-prevailing intercession.

The conduct of King Joash should be a warning to us. The Prophet Elisha told him that he should smite the Syrians who had sorely oppressed the whole Jewish people; and he bade him to smite the ground with the arrows which he had in his hand, and thereby to express the desires and expectations which he felt in reference to this great event. The king smote the ground only thrice, when he should have smitten it five or six times; and thus by his own lack of zeal he restrained the exertions of Almighty God in his favor 2 Kings 13:29.

And thus it is that we act. If we were more earnest in our desires, and more enlarged in our expectations from God, there would be no bounds to the mercy which God would exercise towards us. “We are not straitened in him, but in our own affections.” Were we to “open our mouth ever so wide, he would fill it! Psalm 81:10.” We might ask what we would, and it should be done unto us! John 14:13-14.

3. We should ask in faith without doubting.

A doubting mind will rob us of all blessings, and make our most urgent prayers of no effect, James 1:6-7. We must “believe not only that God is, but that he is a rewarder of those who diligently seek him, Hebrews 11:6.” Yes, we must “believe that we do receive in order that we may receive.” And “according to our faith it shall be done unto us.” In fact, there is a kind of omnipotence in the prayer of faith, and, if I may so speak, God himself cannot, I may surely say, will not, reject it. He speaks as if it had a commanding power, Isaiah 45:22. Of course, this idea must not be pressed too far; but we are sure that, as God never did, so he never will, say to any of the seed of Jacob, “Seek my face in vain.”

APPLICATION.

Is there then any Jabez, any son of sorrow, here? Go to God, the God of Israel, and say, “Oh that you would bless me indeed! Let me be strengthened by you for all my spiritual conflicts. Let my enemies, my indwelling corruptions, be slain before me.” And let me be put into full possession of the heavenly Canaan, where I shall rest from my labors, and be forever happy in the bosom of my God.” Then, brethren, shall your every request come up with acceptance before God, and return in blessings upon you to the full extent of your necessities!

Charles Simeon

2 Kings 23:25

“Neither before nor after Josiah was there a king like him who turned to the LORD as he did–with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses.”

This is the character given of King Josiah. A similar eulogy had been passed on his progenitor, Hezekiah; of whom it is said, “Hezekiah trusted in the LORD, the God of Israel. There was no one like him among all the kings of Judah, either before him or after him, 2 Kings 18:5.” But there is nothing contrary in the two accounts; each of these people had his peculiar excellencies, in which he surpassed all others; Hezekiah was distinguished (as the words cited intimate,) for his confidence in God; and Josiah, as our text informs us, for his zeal and piety.

No person was ever perfect, since the introduction of sin into the world. There have indeed been bright characters, who have reflected with great luster and fidelity some rays of “the Sun of righteousness;” but of Christ alone can it be said, that “He is light, and in him is no darkness at all.”

The character here given of Josiah is as exalted as any that was ever ascribed to fallen man; and for the purpose of illustrating it, we propose to mark some of the chief features of which it was composed.

I. Josiah began to serve God at a very early period of life.

At eight years old he began to reign; and no sooner did he arrive at years of discretion, than he began seriously and devoutly to serve the Lord, 2 Chronicles 34:3.

At sixteen years of age, when it might have been expected that he should be studious only of pleasure, he turned from earthly vanities to seek his happiness in God.

At twenty years of age, when it is probable he began to exercise without control his regal office, he set himself to reform the whole nation. Not fearing the face of man, he stemmed the torrent of iniquity which had overwhelmed the land; and devoted to the service of his God all the powers with which he was invested.

This was surely most pleasing to God, who required by the law that the first-fruits of man and beast should be his, and who has given a peculiar promise to those who seek him in early life, “Those who seek me early shall find me.”

Happy would it be if all of us began at the early age of sixteen to serve the Lord; and if from that period every talent committed to our care were improved for God! How much better this, than to be wasting our youthful days in sin and vanity! True, we have not all the same authority as he; but all in our respective spheres should exert ourselves to the utmost of our ability; remembering, that if youth labors under some disadvantages in point of influence, it has a tendency to put to shame the indolence of more advanced years, and to impress more forcibly the minds of those who are yet young and tender.

While then we say to all, “Remember your Creator in the days of your youth,” we would exhort all, from the first moment that they feel the value of their own souls—to exert themselves with all diligence to benefit the souls of others.

II. Josiah proceeded in his career with extraordinary zeal and diligence.

It seems almost incredible that this young monarch should effect so much as he did in so short a time. He first began to root out idolatry from those tribes which were under his own dominion; and then set himself (by the connivance or permission of the Assyrian monarch) to effect the same changes among the remnant of the ten tribes. Not choosing to devolve these labors on others, he proceeded himself “throughout all the land of Israel,” that he might see his orders carried into execution. The means he used to produce a reformation were of the most extraordinary kind: breaking in pieces all the images that he could find, strewing the dust of them on the graves of those who had sacrificed unto them; and burning on the altars the bones of the priests who had placed their offerings upon them! See 2 Chronicles 34:3-7.

Here we see how justly he deserved the character given to him in our text; he entered into his work “with all his heart, and all his soul, and all his might.”

This is the spirit which we also should manifest in all our services for God. We should never indulge a lukewarm spirit, but “be zealously affected always in a good cause.” “Whatever our hand finds to do, we should do with all our might!”

III. Josiah was as zealous in promoting piety as in suppressing vice.

When he had put down the reigning abominations, he endeavored to establish the worship of the true God; he repaired the temple, which had fallen into decay; he convened all his subjects, “the priests and Levites, and all the people both small and great,” and he himself read to them the Word of God, and made a covenant with the Lord both for himself and them to serve the Lord God with their whole hearts; and “he caused all the people to pledge themselves to the covenant.” After this he kept a Passover, such as had not been kept even from the time of Samuel to that hour; and toward the expenses of it he himself very largely contributed.

Now here was real piety; here was a manifest regard for the honor of God and the good of men. This it is that most exalts a character.

Many there are who will be extremely zealous against open profaneness, who yet have no real concern, for God’s honor and glory. But we must combine “godliness with morality.” We must labor, each in his sphere, to promote the knowledge and the worship of God; and having given up ourselves to him in a perpetual covenant, we must endeavor to engage others also to a like surrender of themselves to him.

In a peculiar manner we should ourselves respect, and to the utmost of our power cause others also to regard, the wonders of redeeming love. Here is scope for the best energies of our souls. In reference to these things it is not possible to be too earnest, provided we are alike attentive to every duty, and careful “that God in all things may be glorified through Christ Jesus”.

IV. In all Josiah did, he adhered strictly to the Word of God.

From the first moment that the Scriptures were found and read to him, he determined to make them the one rule of his conduct. He “humbled himself deeply before God” for the utter disregard of them which had prevailed throughout the whole kingdom; and he himself read them to the ears of his people, and required a conformity to them in every particular. In celebrating the Passover, he was especially mindful of every direction given by Moses relative to that divine ordinance; and indeed in the whole of his conduct he labored to secure a perfect compliance with God’s revealed will. This is the thing noticed, both in the text and in many other places; and it forms a very essential part of that goodness, for which he is applauded in the sacred records, 2 Chronicles 35:26.

It often happens, that men are zealous for their own party and their own opinions; and men in such a state will sometimes “compass sea and land to make one proselyte;” but unless we build according to “the model given to us in the mount,” we lose all our labor. To please our God, we must have a strict regard to his revealed will; and for this end we must study the Holy Scriptures, and “turn from them neither to the right hand nor the left.”

ADDRESS.

Here we may rejoice, that we all have the Scriptures in our hands. They are not hidden, as in the days of Josiah; but are so freely and universally dispersed, that every man in the kingdom who desires to study them, may obtain them. How signally blessed are we in this respect! Nay, we not only have access to the Scriptures, but have them read and expounded to us from Sunday to Sunday. Let us then learn to tremble at the word. Let us remember that every jot and tittle of it will be fulfilled in its season. Let us bear in mind, that our willful deviations from it will be visited with the divine displeasure; and that, if we study to fulfill it “with all our heart, and soul, and might,” then God, who knows our hearts, will bear testimony to us in the day of judgment, as here he has done to King Josiah; and will say to us before the assembled universe, “Well done, good and faithful servants, enter you into the joy of your Lord!”

Charles Simeon

2 Kings 23:3

“The king (Josiah) stood by the pillar and renewed the covenant in the presence of the LORD–to follow the LORD and keep his commands, regulations and decrees with all his heart and all his soul, thus confirming the words of the covenant written in this book. Then all the people pledged themselves to the covenant.”

Little do men in general consider the benefit they receive from the sacred oracles, and the stated ordinances of divine worship. Without these, the remembrance of God would soon vanish; whereas by these we are constantly reminded of the obligations we are under to love and serve him.

In the days of King Josiah the inspired volume was altogether lost, and the Temple of Jehovah had been allowed to fall into decay. The pious monarch having ordered the temple to be repaired, the book of God was found. Immediately the contents of it were read to him; and, when he saw what judgments it denounced against his nation, he sought to avert them by turning to the Lord his God. He summoned all the priests, and prophets, and people of Jerusalem, and engaged them to make a solemn covenant with God, that they would henceforth serve him with their whole heart.

This instructive record shows us, that,

I. People in authority should use their influence to promote Scriptural religion.

Many of the Jewish kings were patrons of real piety; but among them all there was not one who equaled Josiah in integrity of heart and devotedness of soul, verse 25. The use which he made of his authority is sufficiently declared in the history before us. But we must not imagine that such exertions belong only to rulers and governors; whether our influence extends over a kingdom, or only to a parish, or a single family—it should be improved for God. Ministers should labor by all possible means to bring their people to God; and every parent of a family, should study to advance the eternal interest of those, who, by the providence of God, are committed to his care.

Nor should any be deterred by the degeneracy of the times; for the state of religion cannot well be reduced to a lower ebb than it was in the days of Josiah; and, if it were, that would only be a reason for our more earnest exertions in the cause of God.

Nor can we easily conceive how much good might be done by the labors of an individual. The effects of Josiah’s reformation continued throughout all his reign, 2 Chronicles 34:32-33; and, though people in inferior stations cannot hope to produce the sudden and extensive change that he did—yet their labors may convey incalculable benefit to the latest generations; the good impressions that are made on a few will stimulate them to impart the same benefits to their neighbors, and to seek the welfare of those who are within the sphere of their influence; those again will adopt the same line of conduct towards others; and thus the benefit will be perpetually transmitted from age to age. What might not be hoped for, if magistrates and ministers, parents and masters, would combine in this good work?

To this we may be encouraged by the consideration that,

II. Such exertions will be acceptable to those who feel their need of mercy.

They who are wholly unconcerned about their souls will probably regard such efforts as officious, ostentatious, hypocritical. But if once they become, like the Jews on this occasion, sensible of their guilt and danger—they will no longer consider a reformer as an enemy to the happiness of mankind, but as a blessing to the world. How often is it seen that those who once despised and persecuted a minister for his piety, will send for him in a time of sickness, and be exceedingly thankful for his instructions and his prayers! And many who once joined in condemning him for his zeal, will afterwards go statedly many miles to attend his ministry.

Such is the effect even among strangers and aliens; how much more therefore may we hope to find this acquiescence, when our counsels are enforced with the endearments of affection, or the weight of legitimate authority! Indeed, such interference is expected of us; and we lower ourselves in the estimation even of the ungodly, in proportion as we decline, whether through indolence or fear, these offices of Christian love.

Such exertions, I say, will be acceptable to many.

III. Nor will the strictest commands of God’s covenant be deemed harsh by those who are in earnest about their souls.

Men regardless of their eternal state will scarcely hear of any restraint; they will plead for the utmost latitude of indulgence; and when forced by their convictions to concede somewhat of their imagined rights, they will yield only as Pharaoh did, when necessitated by a sense of present judgments, and the fear of more. Pharaoh at first would not allow the Hebrews to sacrifice to their God at all; then he would permit it in the land of Egypt; then it might be in the borders of the wilderness; then the men might go, but they must leave their little ones as a pledge of their return; then the women and children might go, but not the cattle; at last he was glad to get rid of all! Exodus 8:25; Exodus 8:28; Exodus 10:11; Exodus 10:24; Exodus 12:31-33.

Thus sinners will plead for this and that sin as long as they can entertain any hope of safety along with the indulgence of it; but when they feel themselves utterly undone, they will cast out of the vessel the tackle and the wheat itself, rather than perish in the great abyss! Acts 27:38. Yes, let them be really persuaded that the care of their souls is the one thing needful, and they will consent that God shall prescribe his own terms; they will say, with Saul, “Lord, what will you have me to do! Acts 9:6.”

The covenant which Josiah proposed was exceedingly strict; they were to “keep God’s commandments, and testimonies, and statutes, yes, to keep them with all their heart, and with all their soul;” but they did not object to the terms; on the contrary, we are told “they pledged themselves to the covenant.”

Thus it should be with us also; the most self-denying commandment should not appear grievous, 1 John 5:3, but “holy, and just, and good, Romans 7:12;” and we should cordially submit to it without any limitations or reserves.

We shall not dismiss this subject without adding a word,

1. Of reproof.

How many instead of using all their influence for God, exert it in the service of the devil! We speak not merely of those who tempt others to drunkenness, lewdness, or any other gross iniquity; but of those who by their vain, worldly, or careless conduct lead others to think lightly of sin, and to live in a neglect of their souls. In this way every person, whatever his station is, exerts, however unintentionally, a very extensive influence, which by a different conduct might be turned to good account.

Do not say, like Cain, “Am I my brother’s keeper?” for all of you are accountable to God for the use which you make of your influence; and you will receive from God, not only according to the good or evil which you have done yourselves, but according to that which you have occasioned in others.

2. Of caution.

We are ready in a time of sickness, and under convictions of sin, to make covenants with God; like the Israelites who said, “All that the Lord has said we will do, and be obedient, Exodus 24:7.” But when we make them in our own strength, we shall violate them exactly as they did. Do not let any then be hasty in making vows, or think that they can execute them by any power of their own. To give up ourselves to God is certainly right; but in order to do it effectually, we must be strong, not in ourselves, but “in the Lord, and in the power of his might! Ephesians 6:10.”

3. Of consolation.

If we were to be saved by our own faithfulness, who among us would be able to stand before God? Alas! “our own goodness has often been as the morning dew, and as the early cloud that passes away.” But, thanks be to God! there is a covenant made by our great Head and Surety, Psalm 89:3; Psalm 89:28; Psalm 89:34-36; “a covenant ordered in all things and sure! 2 Samuel 23:5 with Jeremiah 31:31-34; Jeremiah 32:38-41.”

Let this then be the real ground of our hope; let us lay hold on it, and cleave unto it. Let not, however, our affiance in this tempt us to violate our own engagements; for negligence in performing our vows to God will infallibly prove us to be strangers to the Gospel-covenant. Let us rather “give ourselves wholly to the Lord;” that while we trust in “the blood of the everlasting covenant,” we may approve ourselves to him as “good and faithful servants!”

Charles Simeon

2 Kings 20:19

“The word of the LORD you have spoken is good,” Hezekiah replied. For he thought, “Will there not be peace and truth in my lifetime?”

[Day of Thanksgiving for Peace in 1816.]

By many it is thought that a knowledge of futurity would contribute to their happiness; but we are persuaded that it would prove only a source of misery. The good that would be foreseen would lose more than half its zest, while the evil that was anticipated would embitter the remainder of their days. It was as a punishment, and not as a favor, that an insight into futurity was given to King Hezekiah. He had displeased the Lord by his prideful conduct towards the ambassadors of the king of Babylon; and God sent him word what calamities should befall both his family and nation through the instrumentality of that monarch. This judgment however was tempered with mercy; the execution of it being deferred to a generation yet unborn. Hence the judgment was submitted to with pious resignation, “The word of the LORD you have spoken is good. For he thought: Will there not be peace and truth in my lifetime?”

It is not our intention to enter any further into the Jewish history than just to fix the precise import of our text. The text is applicable to all people in every age, and particularly so to this present season. We shall therefore take occasion from it to show,

I. What blessings God is now conferring upon us.

What we are to understand by “peace and truth” will be best seen by a reference to the preceding context.

God had declared that the king of Babylon would invade Judea, and take all the wealth of Hezekiah for a prey, and carry captive his children, and entirely destroy the whole Jewish polity. But, inasmuch as these judgments should be deferred, Hezekiah, instead of beholding the subjugation and captivity of his children, would have “peace;” and, instead of seeing the abolition of the temple worship, would have “truth” continued to him.

Now these are the very blessings for which we are peculiarly called to render thankfulness to God on this day.

“Peace” is now happily once more restored; and such a peace as places our country in a state of greater security than it has ever enjoyed since it became a nation.

“Truth,” also, with an undisturbed enjoyment of all religious ordinances, is now secured to us. We are no longer in danger of having the churches of our God converted into barracks for a licentious soldiery, or magazines for the implements of war. No longer have we any reason to fear lest a victorious enemy should deprive us of our religious liberty, or a yoke of superstition be imposed upon us as the only worship tolerated in the land. Blessed be God! we enjoy the Gospel in all its purity; and every man throughout the whole land is permitted to serve his God in the way that seems to him to be most agreeable to the Divine commands.

Such blessings being now insured to us, let us consider,

II. In what light our blessings should be viewed.

The continuance of them to Hezekiah was deemed by him a mercy, a great and undeniable mercy, “Will there not be peace and truth in my lifetime?” To us then is the possession of them,

1. A rich mercy.

How rich a mercy “peace” is, we who have never had our country the seat of war, are but ill qualified to judge. It is our happiness indeed that we cannot judge of it; since it can only be known by an experience of those calamities which war brings in its train.

Nor can we adequately conceive how much we are indebted to God for the possession of “truth.” To estimate this aright, we should behold all the degrading superstitions of heathen nations, and see what self-tormenting methods they practice for the obtaining of peace with their senseless deities of wood and stone. We should see also how the far greater part of those who call themselves Christians are blinded by ceremonies of man’s invention, and debarred the use of those sacred oracles which are “able to make them wise unto salvation through faith in Christ Jesus.”

Before we can rightly estimate the value of the Savior, through whom the vilest of sinners find access to God, and obtain all the blessings of grace and glory—we must go up to Heaven and behold the felicity of the saints made perfect; and go down to Hell to behold the miseries of the damned! “For He has rescued us from the dominion of darkness and brought us into the kingdom of the Son He loves, in whom we have redemption, the forgiveness of sins! Colossians 1:13-14.”

2. An undeserved mercy.

Hezekiah felt that he might justly have been deprived of these blessings, and been made to experience in his own person all the calamities which were denounced against him in his posterity. And what was Hezekiah’s fault? It was that when the ambassadors came to congratulate him on his recovery from a dangerous illness, he neglected to commend to them the God of Israel, by whom their souls, and the souls of their countrymen, might be saved; and sought rather to aggrandize himself by an ostentatious display of his own wealth and power!

Now we are far from wishing to extenuate his guilt; it was surely exceeding great; and the pride of his heart merited from God the severest chastisement! 2 Chronicles 32:25-26.

But what was Hezekiah’s guilt when compared with ours? We scarcely hear on any occasion the glory of our successes ascribed to God; nor do we find one in a thousand who relies truly and simply on God for a continuance of them. Self-glorying, and confidence in an arm of flesh, are the leading features of our whole people; so that we might justly have been left to experience defeats answerable to all our victories.

And how is the “truth” improved among us? As, on the one hand, there is not a nation under Heaven where truth shines with purer luster, so neither, on the other hand, is there a nation under Heaven where truth is treated with greater contempt. And as to those who profess to value it, how little are its fair and beauteous lineaments visible in their hearts and lives! Well indeed might our mis-improvement of the light have long since provoked God to “take away his lampstand from us;” and it is a most unmerited mercy that “the glorious Gospel of the blessed God” is yet continued to us!

3. A mercy that may well reconcile us to all events connected with it.

We are not to suppose that Hezekiah was indifferent about the welfare of his posterity; it was nothing but his sense of the greatness of the mercy given to him, that led him to acquiesce so meekly in the sentence as it was denounced against him. The prospect of the calamities that would come on his posterity was surely a source of bitter anguish to his mind; but it was a great matter that he had obtained a respite, and that the judgment was not inflicted instantly upon him. This favor therefore he acknowledged as a mercy, which might well compose and tranquillize his mind.

Now it is certain that the blessings which we enjoy are far from coming without alloy. They will, it is to be feared, prove in the outcome a source of misery to many. The peace, which leads to the disbanding of so many thousand troops, will leave multitudes in a state unfavorable to their best interests. Many will find it difficult to return to the employment of honest industry; yes perhaps may find it difficult even to get employment; and many who in the scenes of war have been accustomed to blood and pillage, may bring home with them a disposition to exercise among their brethren the same evil habits which they deemed allowable among their enemies. Thus our domestic security may be invaded, and the perpetrators of these crimes be subjected to an untimely death by the hands of the public executioner. This is an evil felt at the termination of every war; yet must it by no means indispose us to acknowledge the blessings of peace.

The very truth of God also, even the Gospel of our Lord Jesus Christ, brings on many, through their rejection of it, a heavier condemnation. It would have been good for many, if they had never heard the Gospel! Yes good, if Jesus Christ had never come into the world to save our ruined race. It was declared at the very time that he did come, that “he was set for the fall, as well as for the rising again, of many in Israel, Luke 2:34.” And that, though he should be “a sanctuary to some, he should prove to others a stumbling stone and a rock offence, Isaiah 8:14.Thus does the Gospel itself, that greatest gift of God to mankind, “become to some a savor of life unto life, but to others a savor of death unto death! 2 Corinthians 2:16.”

Still however we must not allow these things to diminish our value for the Gospel. If some abuse their food to intemperance, we must not therefore be unthankful for our food; nor if men abuse the Gospel, must we impute it to any defect in the Gospel, but to the depravity of their own hearts, which turns the blessing into a curse! We say then, that whatever evils may be accidentally connected with the blessings we have received, even though those evils should fall upon our own children—it befits us to adore and magnify our God that those blessings are not withheld from us, but that we are privileged to possess them in our days. “How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? Hebrews 10:29.”

4. A mercy which should be gratefully and diligently improved.

A state of peace, and a quiet enjoyment of Gospel ordinances, is extremely favorable for the attainment of vital godliness. So it proved to the Christian Church in its infant state, Acts 9:31; and so it will be to us. Do we ask: In what way we should improve the present occasion? We answer: In the way that David and Solomon improved their circumstances, when God had favored them with the blessings which are now conferred on us. David bethought: What can I do for God? I will build him a house that shall be worthy of his divine Majesty, 2 Samuel 7:1-2. Solomon also adopted precisely the same resolution under the same circumstances, 1 Kings 5:4-5. The same holy zeal should now inflame our hearts. We are not indeed called to build for the Lord a house of wood and stone, but a house of “living stones,” that shall be “a habitation of God through the Spirit” to all eternity!

O see what myriads of stones there are lying in the quarry of corrupt nature, that through your instrumentality may be formed and fashioned to build the temple of the Lord. Look at the blind obdurate sons of Abraham, and see what may be done to bring them to the knowledge of that Savior whom they have crucified. Look at the Gentile world, all lying in darkness and the shadow of death; and see what may be done for the enlightening of their minds, and for the saving of their souls alive. To employ our time, and property, and talents according as God shall give us opportunity—in such works, will be the best return that we can make to God for the light and peace that we enjoy. If we exert ourselves diligently in these labors of love, truly we shall have reason to all eternity to say, “The word of the LORD you have spoken is good. Will there not be peace and truth in my lifetime?”

Charles Simeon