2 Chronicles 25:16

While he (King Amaziah) was still speaking, the king said to him, “Have we appointed you an adviser to the king? Stop! Why be struck down?”

So the prophet stopped but said, “I know that God has determined to destroy you, because you have done this and have not listened to my counsel.”

Wherever “the heart is not perfect with God,” a compliance with the divine will may be occasional and partial, but it never can be uniform and unreserved. When circumstances occur that require the sacrifice of a bosom lust, the heart will rise against the commandment, and trample under foot the authority of God himself.

Herod would comply in some things with the injunctions of John the Baptist, but when a separation from Herodias was insisted on, he broke through all the restraints of conscience, and inflicted death on his monitor as the penalty of his fidelity.

Not unlike to Herod was King Amaziah; who obeyed the voice of a prophet requiring him to dismiss his hired troops, and to rely on God to compensate his loss, but was filled with indignation against one who expostulated with him on the subject of his idolatry. It would seem, that in proportion as a man is degraded in his own eyes by the conduct reproved, he will, if not truly penitent, swell with resentment against the person that undertakes to reprove him. The hiring of troops to augment his army appeared a prudent and commendable measure; but to take for his gods those worthless idols, over whom he himself had prevailed, was folly in the extreme! Hence, when reproved for it, he burst forth into a rage, and quickly terminated his conference with the inspired messenger.

From hence we shall take occasion to show:

I. What is the conduct of the generality in reference to the counsels of God.

God still, as formerly, sends his servants to testify against prevailing iniquities; and still, as before, are his messages rejected.

In Amaziah we see a striking picture of rebellious man.

Nothing could be more just than the reproof given him. To renounce Jehovah, who had interposed so wonderfully in his behalf, and to substitute in his place those idols which had not been able to protect their own votaries, was an infatuation, of which we should scarcely have conceived him capable. Yet behold how he resented the prophet’s expostulation! He regarded the admonition as an insult, and as an interference with his royal prerogative; as though God himself was not at liberty to counsel him. He moreover threatened the prophet, with an evident reference to Zechariah, whom for a similar offence his father had put to death, 2 Chronicles 24:20-21. Thus he authoritatively silenced the messenger of God; and determinately persisted in his own impious idolatry.

No less reasonable than the expostulations made with him, are those which in God’s name we make with you from time to time.

They principally relate to two points:

Your rejection of God as the supreme good.

Your neglect of Christ as the only Mediator between God and man.

And is there not ground, abundant ground, for remonstrances on these points? Though Jehovah is acknowledged in words as the true God, is he loved, and served, and honored, as God? Do we give him our whole hearts, and “cast all our idols to the moles and to the bats?” Say whether “the lust of the flesh, the lust of the eye, and the pride of life” be not in reality preferred before him, and whether we do not provoke him to jealousy by these, and other “idols which we set up in our hearts!”

And though we confess Christ to be the Savior of the world, say whether we seek him, and rely upon him, and plead his merits at the throne of grace, and renounce with abhorrence all dependence on our own wisdom, strength, or righteousness?

Alas! it is manifest, that the regard paid to him among us, is by no means what it ought to be, and that all his love to us is repaid, for the most part, with cold indifference and mere formal acknowledgments.

We ask then: Whether, as servants of the Most High God, we have not reason to complain, reprove, expostulate? and whether our most earnest representations ought not to be received?

Yet is our testimony, like that of the prophet, too often rejected with disdain.

In public indeed we are permitted to speak with some degree of plainness; yet even there a faithful discharge of our duty is sure to bring upon us no little measure of odium and reproach. If we exhort, reprove, rebuke, with all authority, as we are commanded to do—then many, especially of the higher ranks, will consider themselves as insulted; and will either endeavor to silence us, or, if unable to effect that, will withdraw from a minister that is so offensive to them. Their advice to us is like that of the Jews of old, “Prophesy not unto us right things; prophesy unto us smooth things, prophesy deceits; make the Holy One of Israel to cease from before us,” or, at least, do not set him before us in his real character! Isaiah 30:8-11.

And, when they cannot prevail, they tell us plainly, if not in words—yet more strongly in deed, “As for the word that you have spoken unto us in the name of the Lord—we will not hearken unto you! Jeremiah 44:16.”

And what if we presume to speak to men in private? What indignation do we then excite! If there we should say to them, “I have a message unto you from the Lord;” and should then proceed to add, in reference to their contempt of God as their chief good, “Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Isaiah 55:2.” And then, in reference to their contempt of Christ as their Savior, “How shall you escape, if you neglect so great a salvation! Hebrews 2:3.” Then we should soon find whether the spirit of Amaziah does not prevail at this day, as much as ever.

It is worthy of observation, that those very people who will take the most indecent liberties with us, decrying to our face all our views and conduct as the grossest absurdity—will not allow us to speak in ever so gentle terms to them against their views and conduct. And, if we presume to bear a faithful testimony against the iniquities that prevail around us, we are instantly silenced by reproaches, and are cast out as the very pests of society! See Jeremiah 29:24-27.”

That we may be the better able to appreciate such conduct, we now proceed to show,

II. In what light this conduct is to be viewed.

The world themselves uphold one another in this conduct, as innocent at least, if not also highly laudable; but, wherever it is found, it must be regarded,

1. As a symptom of sinful obduracy against God.

The prophet needed no other evidence than this to convince him, that Amaziah was a hardened sinner before God. We do not say that every neglect of divine warnings argues the same degree of obduracy; but, in proportion as such neglect is willful, deliberate, and persevering—it betrays a spirit of rebellion, and a determined hostility against the God of Heaven.

Here let us ask ourselves whether we have not throughout the course of our whole lives set God at defiance, neglecting daily what we knew to be right, and practicing habitually what we Knew to be contrary to the divine commands? Let each of us enter into the secret recesses of his own heart, and say: Whether his own will, rather than God’s, has not been the determining principle of all his actions? And whether self has not been the rule, the measure, and the end even of those things wherein he has professed to serve his God? Truly, if to “tremble at God’s Word” is that which characterizes the first beginnings of grace in the soul, the state of those who can live so carelessly in a willful opposition to it must be awful indeed.

2. As a ground of sinful dereliction of his duty as king.

God’s secret “determination” to withdraw from Amaziah all further communications of his grace, was justly inferred from the measure of obduracy now visible in his conduct. And though we cannot certainly dive into the secrets of the Almighty, we may often form a very probable judgment respecting them from what we see with our eyes. We know how God has acted in former times, and how he has told us that he will act, “My people would not hearken to my voice, and Israel would none of me,” says he, “so I gave them up unto their own hearts’ lust! Psalm 81:11-12.” Repeatedly is the same awful truth declared respecting the heathen world, notwithstanding their sins were far less aggravated than those committed by people enjoying the light of Scripture revelation, Romans 1:24; Romans 1:26; Romans 1:28.

What then must we expect, who dwell under the meridian light of his Gospel? Have not we reason to fear that he will say, “Ephraim is joined to idols—let him alone! Hosea 4:17.” Yes, indeed, “His Spirit will not always strive with man, Genesis 6:3;” and if we continue to “rebel and vex his Holy Spirit, he will turn to be our enemy, and fight against us, Isaiah 63:10.” If once we prevail to quench the motions of his Spirit, our state will be awful beyond all expression, “Woe to them,” says God, “when I depart from them! Hosea 9:12.”

3. As a prelude to destruction.

Trace the conduct of Amaziah from this moment, and behold his end! He would not listen to the counsels of God, and he is instantly given over to other counselors, verse 17. He sends a challenge to the king of Israel, who dissuades him from entering into an unnecessary and destructive war. The parable used on this occasion intimated to him his insufficiency to cope with the nation of Israel, and the certain issue of so unequal a contest verse 18, 19. “But Amaziah refused to listen, for God was determined to destroy him for turning to the gods of Edom, verse 20.” To battle he went, and was defeated, and captured; and his capital became an easy prey to the conqueror, who plundered it of all its wealth, and broke down a portion of the wall which had been erected for its defense, verse 21-24.

From that time he lost all the affection and confidence of his subjects, who at last conspired against him; and, when he “had fled to Lachish for safety, sent after him and slew him there.” The whole of this is traced to God as its author, on account of his impious rejection of the divine counsels, verse 27.

And what may not be expected by us also, if we “reject the counsel of God against ourselves?” Surely we shall be left to follow the infatuated devices of others, or of our own deceitful hearts, until we bring upon ourselves the destruction we have merited. Hear how awfully this is declared by God himself, “They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth, but have delighted in wickedness! 2 Thessalonians 2:10-12.”

And by us is this sentence more especially to be expected, because of the many and faithful warnings which we have despised; for “he who, being often reproved, hardens his neck—shall suddenly be destroyed, and that without remedy! Proverbs 29:1.” The gathering of clouds does not more certainly portend rain, than a contempt of God’s messages gives reason to expect his everlasting displeasure!

Learn then,

1. In what manner we should attend the means of grace.

We should “be doers of the word, and not hearers only, if we would not deceive our own souls, James 1:21-24.”

2. What obligations we owe to God for his patience towards us.

Long has “he stood at the door of our hearts, knocking, Revelation 3:20,” and has been refused admission, Song of Solomon 5:2-3. O let us bless his name, that he has not yet given us over to judicial blindness, and final impenitence! Acts 28:25-27. Still has our Great Advocate, the Lord Jesus Christ, interceded for us, Luke 13:6-9; and still does our “God wait to be gracious unto us.” O that “today, while it is called today, we might hear the voice” that yet sounds in our ears, and that “the patience of our God might lead us to repentance! Romans 2:4.”

Charles Simeon

2 Chronicles 25:9

Amaziah asked the man of God, “But what about the hundred talents I paid for these Israelite troops?”

The man of God replied, “The LORD can give you much more than that.”

It is humiliating to reflect, that more attention was often paid to the messengers of the Most High by ungodly men under the Jewish dispensation, than is generally paid to them even by the godly in the present day. At one time we read of a whole army stopped and disbanded by one single declaration of a prophet, 1 Kings 12:21-24. At another time, a great national reformation was effected by the very same means, 2 Chronicles 15:8-15. In like manner, when Amaziah king of Judah was going with an army of four hundred thousand men against the Edomites, one word from a man of God prevailed on him to dismiss one fourth of their number, because, as being idolaters, they were under the displeasure of the Most High. He was indeed concerned about the subsidy which he had paid them for their assistance; but that only serves to show more strongly what implicit obedience he was disposed to pay to the commands of God, when he could so easily be induced to sacrifice his temporal interests, and to release from their obligations so large a portion of his army. The difficulty however which he started, and the solution of that difficulty by the prophet, deserve particular attention. Let us consider:

I. The difficulty started.

Amaziah had hired one hundred thousand Israelites as auxiliaries in this war, and had paid the money for their equipment; and, when he was required to discharge them, he naturally concluded that he would lose all that he had advanced. Hence he expressed to the prophet the difficulty that was in his mind. Now,

This is a common difficulty in the minds of men.

Circumstances of necessity will sometimes arise, where duty and self-interest appear to clash with each other. Sometimes they actually exist, as in the instance before us; and sometimes they are only apprehended as likely to exist.

It sometimes happens that a person has been placed by his parents in a line of business where he cannot get a livelihood without continually violating the laws of the land and the dictates of his conscience. What is to be done in such a case? His property is invested; and cannot be disposed of without a considerable loss. And shall that be done? Shall such a sacrifice be made to God? It is desirable indeed to maintain a conscience void of offence; but is it to be done at such an expense?

It sometimes happens also that a person is educated for the ministry, with certain expectation of preferment; but when the time for his ordination arrives, he finds no disposition for the holy employment, no real determination to give himself wholly to the service of the sanctuary. What then shall he do? To go to God with a lie in his right hand, and profess that he is moved by the Holy Spirit to take on himself that sacred function, when he is moved only by the temporal advantages annexed to it, is very painful! And to contract a responsibility for the souls of hundreds and of thousands, when he has scarcely any concern about his own soul, appears to him a very dangerous step. But what must be done? He has been educated for it; he finds it difficult to turn to any other line of work; and, above all, the provisions designed for him will be lost; and how can these difficulties be surmounted?

When the evils are in prospect only, their operation is exactly the same. One man feels that it is his duty to become a faithful follower of Christ. But his parents will be offended; his friends will be alienated; his prospects in life will be destroyed—and how can he endure to make such sacrifices as these? A few pence he would readily lose; but the loss of so much would be ruinous; and he knows not how to combat evils of such magnitude as this.

But the difficulty referred to would be no difficulty, if only we viewed things in their true light.

If we should suppose an angel sent down to sojourn for a time on earth, would he find any hesitation whether to prefer his self-interest or his duty? Nor did the Apostle Paul hesitate even when life itself was at stake, “I am ready,” says he, “not only to be bound, but also to die at Jerusalem for the Lord’s sake.” Nor should we find any difficulty if we formed a proper estimate of things around us.

Would we regard our temporal interests, if we reflected on the extreme emptiness and vanity of everything here below? Should we hesitate in our choice of evils, if we considered the impossibility of ever being acknowledged by Christ, without forsaking all, even life itself, for him? Above all, would we allow the whole world to stand in competition with Christ, if we considered what wonderful things he has done and suffered for us?

Truly, the loss of all things compared with the loss of his favor, would be only as a feather in a scale against a ton of lead; and, like Paul, we would “count all things but loss, that we might win Christ;” and instead of repining at the injuries sustained, we should regard them rather as grounds of mutual gain; saying with Paul, “If I am offered upon the sacrifice and service of your faith, I joy and rejoice with you all; for the same cause also do you joy and rejoice with me, Philippians 2:17-18.”

But we cannot suggest a better view of this matter than that which is contained in our text; in which we have,

II. The difficulty solved.

We are contented that men should lean to the side of self-interest, if only they will consider wherein their true interest consists. If God cannot do more for them than the world can—then let them seek the world; or, if God cannot compensate all that they can lose or suffer for him—then let them seek the world. But we do not fear to say, whatever be the sacrifice which they make for him, “The Lord is able to give you much more than this!”

1. The Lord is able to give you much more than this, in this present world.

It is a certain truth, that God does often recompense the services or sufferings of his people even with worldly prosperity, “Godliness has in this respect the promise of the life that now is, as well as of that which is to come, 1 Timothy 4:8.” This very consideration is urged by God himself as a motive to charity, Proverbs 3:9-10; and our text suggests it as an argument for submitting cheerfully to losses in the path of duty.

It is curious to observe, that the loss sustained by Amaziah in obedience to God’s command, was not only recompensed by present victory, but was restored in a three-fold proportion to his grandson Jotham; the same sum being paid to him for three successive years by the Ammonites, which Amaziah his grandfather sacrificed to the Lord on this occasion, verse 11 with 2 Chronicles 27:5.

But it is not three, or thirty-fold that we are to expect, but “a hundred-fold” of whatever we sacrifice for the Lord Mark 10:29-30; and is not this an ample compensation?

It is true, the Israelites whom he dismissed on this occasion did him great injury in their return home, verse 13; and this might almost seem to contradict the promise in our text; but we apprehend that this very circumstance was permitted by God, on purpose to show Amaziah how great a ruin he had been delivered from; since these Israelites were not hearty in his cause, and would have turned against him when once they saw the Edomites prevail, and would thus have utterly completed his destruction.

Other reasons might be assigned for this dispensation; it might be supposed to be a punishment on Amaziah for hesitating to obey the divine mandate, and for placing his interest in competition with his duty; or it might be intended to guard him against the idolatry into which he was about to fall, by allowing the most idolatrous part of his own dominions to participate in the judgments inflicted on the Edomites.

But we apprehend that the reason first assigned, is that which was more immediately in the mind of God, when he permitted to dark and mysterious a judgment to fall on one who was obedient to his command, yes to arise, as it were, out of that very obedience.

But, waving all consideration of temporal recompense, God can infinitely more than counterbalance all temporal losses by the richer effusion of his Spirit on the soul! If he allows us to be deprived of earthly wealth, are we any losers, if he gives to us a proportionable increase of spiritual riches? Cannot he, by the consolations of his Spirit, raise us far above all temporal distresses, and, by opening a prospect beyond the grave, make us to rejoice and glory in all the sufferings that can be inflicted on us here?

Behold the Apostle Paul, how he “took pleasure in infirmities, and reproaches, and necessities, and persecutions, and distresses, for Christ’s sake,” because they tended to his spiritual welfare! 2 Corinthians 12:10. And others, his companions, “took joyfully the confiscation of their goods, knowing that they had in Heaven a better and an enduring substance, Hebrews 10:34.”

Thus may we expect it to be with us in this world, “If our afflictions abound—then so shall also our consolation abound by Christ;” and the very sense of having sought the glory of God will make every pain a pleasure, and every loss a gain.

2. The Lord is able to give you much more than this, in the world to come.

“If we suffer with Christ, we shall also reign with him;” and who can declare the full import of that promise? Truly, the reward that awaits the faithful followers of Christ hereafter, no words can express, and no imagination can conceive. It will be in vain to attempt any description of the glory and felicity of Heaven; but I will ask, Whether one single plaudit from our Judge will not overbalance all that we can either do or suffer in a hundred years? How ashamed shall we be in that day, to think that we permitted the things of time and sense to warp our judgment, or hinder our practice! One glimpse of the Savior’s glory will repay whole years of trouble! No sooner shall we be received into his bosom, than we shall adore him for every trial that weaned us from the world, and for every loss that facilitated our progress towards the heavenly kingdom. Let us only take eternity into our estimate, and we shall instantly say with the Apostle, “I reckon (I compute) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Address,

1. Those who are yet undecided in the course they shall take.

As strongly as we have condemned the conduct of Amaziah for hesitating between the calls of self-interest and of duty, we yet will venture to propose him as an example, changing only the object of your concern. Are you tempted to violate a duty, or to draw back from suffering—then ask yourselves immediately,

“But what shall I do for the favor of my God?

What shall I do for the peace of my conscience?

What shall I do for the salvation of my soul?

How can I bear the loss of all these?”

Let, I say, your hesitation be on this side; let the consideration of your eternal interests rise in your mind as instinctively and forcibly, as that of temporal interests does in the mind of a worldling; and then we shall have no fear but that your obedience to God’s Word will be prompt, uniform, and unreserved. You will “buy the truth” at any price, “and never sell it” for a thousand worlds!

2. Those who have been enabled to give up all for Christ.

Whatever you may have lost or suffered, have you ever for a moment repented of the sacrifices you have made? No! if your hearts are right with God, you will feel yourselves indebted to God in proportion to the losses you have sustained for him; seeing that the privilege of suffering for him is an inestimable gift Philippians 1:29, and the highest honor that can be conferred upon any man! Acts 5:41. 1 Peter 4:12-14.

Go on then, Beloved, “strong in the Lord, and in the power of his might;” and let it be seen in you, that “a man’s life consists not in the abundance of the things that he possesses,” but that “in God’s favor is life;” and that, with “his love shed abroad in your heart,” “though you have nothing—you are yet possessing all things! 2 Corinthians 6:10.”

Charles Simeon

2 Chronicles 24:14

“As long as Jehoiada lived, burnt offerings were presented continually in the temple of the LORD. “

[Preached in September, 1825]

The temple of God, which “had been broken up” and “made desolate” by the sons of Athaliah, was now repaired and opened by King Joash. Long had he labored to attain this object; but the priests and Levites were averse to it, insomuch that for twenty-three years he was unable to accomplish this desired measure, 2 Kings 12:6. At last he reproved even Jehoiada himself, his relative, his preceptor, and the very man to whom, under God, he owed both his life and his crown; yes, even him and all the priests that were under him did this young king reprove, for being intent only on their own interests, while they utterly neglected the house of God, 2 Kings 12:7. As for the priests, they would have waved their own gains, if only they might be excused the trouble of advancing the honor of their God, 2 Kings 12:8.

But Jehoiada devised an expedient, which, while it relieved the priests from a part of their burdens, gave to the people generally an opportunity of showing what their wishes were in relation to this matter. He made “a chest, with a hole in the lid;” and put it beside the altar, to receive the gifts which should be voluntarily contributed for the furtherance of this good work, 2 Kings 12:9; and God so wrought on the hearts of the people, that a sufficiency was soon obtained; so that the temple being repaired, they could resume with comfort the worship of their God, 2 Chronicles 24:11-13.

In my text there are two things to be noticed:

I. The reformation made.

Of course, the temple being desolated, the service of it would be neglected. Now, therefore, when the repairs of the temple were completed, the service of it was resumed.

Of all the sacrifices that were presented to God, those of burnt-offerings were the most ancient and dignified.

This was the offering which procured for Abel such a manifest token of God’s approbation and acceptance, Genesis 4:4-5. And whereas it is said that “Abel offered it by faith, Hebrews 11:4,” it seems that it must have been of divine appointment; and most probably was appointed immediately after the Fall, when beasts were slain, and our first parents were clothed with their skins Genesis 3:21.

Under the Mosaic economy, burnt-offerings were offered every morning and every evening throughout the year; and on the Sabbath-day they were doubled; and, being entirely consumed upon the altar, they were peculiarly fitted to represent the desert of men on account of sin, and the sufferings of Christ in their behalf.

Consider the burnt-offerings in this point of view. Behold a spotless victim slain, and its body consumed upon the altar, as a sacrifice for the sins of men! Methinks, the offerer could not but see that death was his deserved portion, even the second death in the lake that burns with fire and brimstone!

At the same time, viewing these burnt-offerings as a typical representation of the Lord Jesus—what an idea does it convey of his sufferings under the curse due to sin, even the wrath of an avenging God! Surely it was a most instructive ordinance; and, being repeated “continually,” the people enjoyed the full benefit of the Mosaic dispensation, and God was glorified in the midst of them.

Among you, also, the same sacrifice is now renewed.

The Jews possessed the shadow; but you enjoy the substance. In the Gospel that is ministered unto you, the same truths are held forth, but with infinitely clearer evidence, and more consoling power.

1. You are told that you deserve the wrath of God, not by a mere shadowy exhibition, but by a faithful statement of your sins, and an explicit declaration of God’s threatened vengeance against you.

2. You are informed, also, that there is mercy for you through the intervention of the Savior, who has offered himself as a sacrifice for your sins; but you have not to see this held forth under the image of a slain beast; you are instructed, that the Son of the living God himself has become incarnate; that, having approved himself spotless, and been acknowledged to be so even by his most inveterate enemies, he offered himself a sacrifice to God of a sweet-smelling savor, and has been accepted in your behalf; so that all who believe in him may henceforth be justified from all things.

These two great doctrines, of your own personal desert of punishment, and of your redemption through Christ—are “continually” set before you. Whatever is the immediate subject of discourse, these are either taken for granted as acknowledged truths, or are rendered prominent, as the occasion may require. These truths every minister of our Church is bound to make the “continual” subjects of his ministration; and I thank God, that, from the first moment that I ever ministered among you, “I resolved to know nothing while I was with you except Jesus Christ and him crucified! 1 Corinthians 2:2.”

But, if we rejoice at the reformation made, then our joy is damped by what is spoken of,

II. The shortness of the reformation’s continuance.

It was only “during the days of Jehoiada” that this reformation continued.

King Joash had, from his infancy, been instructed by Jehoiada; and during the life of that aged priest he was kept steadfast in the ways of God, 2 Kings 12:2. But no sooner was that pious monitor removed, than Joash listened to the voice of evil counselors, deserted the worship of his God, and abandoned himself to idolatry, verse 17, 18. Yes, and he even slew the very son of Jehoiada, whom God had sent to remonstrate with him and reclaim him! verse 20-22.

What a solemn picture does this give us of human nature! But, in every age, man has shown himself prone to depart from the living God. Moses warned the Israelites, that, after his departure, they would, notwithstanding all the wonders that had been wrought for them, forsake the Lord, Deuteronomy 31:27; Deuteronomy 31:29. Even Paul himself, whose ministrations were so powerful, foresaw that, after his removal, the good work which he had begun among the Ephesian elders would be greatly impeded, and that many among them, who had run well for a season, would be hindered in their way, and be turned at last from the faith which they had professed, “I know this,” says he, “that after my departing shall grievous wolves enter in among you, not sparing the flock. Also from your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch; and remember, that by the space of three years I ceased not to warn every one, night and day, with tears! Acts 20:29-31.”

And who shall say how long the work that has been begun among you shall continue?

It is not three, but forty-three years, that I have had the happiness of watching over you, and of endeavoring, according to the grace given me, to advance your spiritual welfare. But I tremble to think how soon the instructions now given you may be forgotten, and the hopeful appearances among you may vanish. But, as Peter says, “So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. I think it is right to refresh your memory as long as I live in the tent of this body, because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. And I will make every effort to see that after my departure you will always be able to remember these things!

2 Peter 1:12-15.”

Know, then, that you are sinners, deserving of the wrath of God! But know, that “God has laid help for you upon one that is mighty;” and that, through the sacrifice which Christ has offered for you on the cross, every one of you may obtain both pardon and peace; Yes, the Lord Jesus Christ is both “able and willing to save to the uttermost all who come unto God by him;” and, “of those who sincerely come to him, not so much as one shall ever be cast out!” O, treasure up these truths in your hearts; for “they are your very life, Deuteronomy 32:46-47.” Without the knowledge of them you never can be saved; and with the experimental knowledge of them in your souls, you can never perish. Seek, then, to realize them more and more in your secret chamber; that, whether he who now ministers them unto you is alive or not, you may have the comfort of them in your own souls, and find them, as you most assuredly shall, “the power of God to your everlasting salvation! 1 Corinthians 15:2. Romans 1:16.”

Charles Simeon

2 Chronicles 24:2

“Joash did what was right in the eyes of the LORD all the years of Jehoiada the priest.”

In order to display more fully his own truth and faithfulness, God often permits events to arise which seem to render the accomplishment of his promises almost, if not altogether, hopeless.

This was particularly visible in his conduct towards the posterity of Abraham in Egypt, in that he forbore to rescue them from their captivity, until the period assigned for their deliverance was brought to the very last hour.

We behold a striking interposition also in behalf of the descendants of David, to whom God had promised that his seed should continue to sit upon the throne of Judah. More than once had they been in imminent danger of utter extinction, 2 Chronicles 21:4; 2 Chronicles 22:1, before Athaliah usurped the throne; and she was bent upon destroying them all, 2 Chronicles 22:10; but God would not allow his promise to fail, 2 Chronicles 21:7.

It should seem that Joash, the youngest son of Ahaziah, was actually with his brethren when they all were slain, and by some means, being only an infant, was hidden among them, so as to escape the general slaughter. From that state he was rescued by his aunt, and was hid, together with his nurse, in a bed-chamber, 2 Kings 11:2, until he was seven years old; at which time Jehoiada the priest, who had married his aunt, put to death the usurper, and established Joash on his father’s throne.

One might have hoped, that a person so signally preserved, should, like Moses, have proved a great blessing to his nation; but, hopeful as his beginnings were, his reign was evil, and his end was calamitous!

We propose:

I. To take a brief view of his history.

A sudden and total change having taken place in his conduct about the middle of his reign, it will be proper to consider:

1. Joash’s history during the life of Jehoiada.

At first, as might be expected, he was under the entire management of Jehoiada, who was his instructor, and acted towards him as a father, 2 Kings 12:1 with 2 Chronicles 24:22. But it was not only during his youth that he was thus observant of Jehoiada, but for many years after he had attained to manhood, even at long as Jehoiada himself lived.

Now in this we admire his humility; for he was a king, possessed of arbitrary power; and yet, because he was convinced of the skill, the integrity, and the piety of his instructor, he still continued to consult him on all occasions, and to follow his advice without reserve. In this conduct also he evinced his wisdom; in that he preferred the sage advice of an experienced counselor, before the less matured dictates of his own mind, or the judgment of sycophants around his throne. Even piety itself seems to have possessed his mind at this period; for when he saw to what a dilapidated state the temple was reduced by the impious rage of Athaliah, verse 7, he set himself to repair it; and even reproved Jehoiada himself, and all the Levites, for their tardiness in executing this important work, verse 5, 6.

Who from such beginnings, would not betoken well of the remainder of his reign? From such a view of him we are ready to say, ‘O that our princes, our nobility, our youth of every rank, were thus observant of pious instructors, thus intent on “doing what was right in the sight of the Lord!”‘

But our views of Joash will be greatly changed, if we consider his further history.

2. Joash’s history after Jehoiada’s death.

Instantly did a mighty change appear in him. Having lost his pious counselor, he began to listen to the advice of young unprincipled sycophants, verse 17. O what a misfortune is it to any man to connect himself with ungodly associates! How many are there, who, while under the care of pious parents or godly instructors, have promised well, who yet, by means of ungodly companions, have been drawn from every good way, and been led to disappoint all the hopes that have been formed concerning them! We cannot too earnestly caution all against the influence of bad advice, by whoever it is given, even though it be by their nearest friends or relatives, 2 Chronicles 22:3-4. Every counsel must be tried by the unerring Word of God; and to those who would lead us in opposition to that, our answer must invariably be, “Whether it be right to hearken unto you more than unto God, you judge.”

Released, as it were, from the restraints of man, Joash soon cast off all fear of God, and abandoned his temple and service for the service of groves and idols, verse 18. Nor, when God sent him prophets to testify against his evil ways, would he regard them at all; yes, when Zechariah, the son of Jehoiada himself, was sent to him, instead of attending to his admonitions, Joash gave commandment to the people to stone Zechariah to death; which commandment they executed, even in the court of the temple itself.

To what excesses will not men run, when once they give ear to ungodly counselors, and knowingly violate all the dictates of their own conscience! It frequently happens that backsliders and apostates become the bitterest persecutors; and that those who “walk in the counsel of the ungodly, soon learn to stand in the way of sinners, and come at last to sit in the seat of the scornful! Psalm 1:1.”

We wonder not at the melancholy end to which these transgressions brought him. Within the short space of a year was he, notwithstanding “his very great army,” subdued by “a small company of Syrians,” who destroyed all the princes, his advisers, and sent the spoil of the city and temple to Damascus, verse 23, 24. And Joash himself, being seized with multiplied disorders, was assassinated in his bed by two of his own servants, verse 25.

Unhappy man! Yet more unhappy still, if we contemplate the fearful state to which he was driven from the presence of his offended God. But such is the end which, if not in this world, certainly in the world to come, awaits those who “turn from the holy commandment delivered to them.”

Let us, from this brief view of his history, proceed,

II. To make some reflections on Joash’s character.

From his character in its commencement, we observe,

How great is the benefit of a pious education!

From what appeared in his latter days, we may judge what he would have been, if he had been left to himself in early life. What pernicious habits would he have contracted, and what multiplied evils would he have perpetrated! Instead of doing for several years “what was right in the sight of the Lord,” it is probable that he would have “done evil from his youth.” To be restrained from such enormities, was a mercy both to himself and to the whole nation. That he turned this blessing afterwards to a curse, is deeply to be lamented; though the proper tendency of a pious education is not a whit the less apparent.

Let all be thankful for the advice given them, and the restraints imposed upon them in early life. Little do any of us know to what an extent of wickedness we might have been carried, if those admonitions or corrections, which were once irksome and painful to us, had not been administered! Indeed the more irksome such restraints appear to us, the more reason we have to be thankful for them; since the very impatience which we feel, demonstrates clearly our need of them. An aversion to them argues a disposition that is hateful and ruinous, Proverbs 12:1; Proverbs 15:5; Proverbs 15:10; Proverbs 15:31-32; and those who, from an undue tenderness, neglect to reprove their children, lay up sorrow for themselves, as well as for the objects of their ill-judged lenity! Proverbs 29:15.

Let parents consider that they are accountable to God for the authority vested in them, and for the talents committed to their care; and let them remember that if it is not always found that “a child trained in the way he should go will not in more advanced life depart from it”—yet it is generally true; and that such a promise affords ample encouragement for their most strenuous exertions.

From his character toward the close of life, we observe,

How awful is the state of those, who, after hopeful beginnings, turn aside from the paths of piety and virtue!

In one view, it is a blessing to have been kept from evil for a time; but in another view, the instructions that have been given to us, the convictions we have felt, and the obedience we have rendered to the voice of God, will serve but to aggravate the guilt of our subsequent wickedness, and to bring upon us an accumulated weight of misery! As the instructions given by our Lord to the Jews served only to enhance their guilt, and render their state in the eternal world “less tolerable than that of Sodom and Gomorrah,” so all our advantages, professions, and attainments, will, if renounced, make “our latter end worse than our beginning; for It would have been better never to have known the way of righteousness, than after we have known it to depart from it! 2 Peter 2:20-21.”

While this thought primarily applies to those who, like Joash, have burst through the restraints of a pious education under Jehoida the priest—it speaks powerfully to those who have turned back from a pious course of life, and relapsed into a state of worldliness and sin! To what they will come at last, God alone knows; but the downward road is very slippery; and they who provoke the Holy Spirit to depart from them, will most probably go on from bad to worse; until, having filled up the measure of their iniquities, they be made distinguished monuments of God’s righteous indignation in Hell!

From his whole history in a collective view, we observe,

How necessary divine grace is to produce any radical change of heart and life!

Education may change the exterior conduct, but the heart will remain the same. And when the restraints that operated at first are removed, the dispositions of the mind will break forth into outward acts! The lamp which is not supplied with oil, will go out at last; and, not uncommonly, the restraint which obstructed the stream of nature for a while, will, like a dam broke down, give occasion for the greater and more fatal inundation!

Nothing but the saving grace of God can convert the soul; and every change, short of true conversion, will but deceive us to our eternal ruin! The redeeming love of Christ must be felt in the soul; nothing but that will have a constraining efficacy to renew and sanctify us after the divine image.

Whatever therefore any may have done in compliance with the advice of others, know that we must have a principle of life within ourselves, and “be renewed in the spirit of our minds,” and be “New creatures in Christ Jesus.” “Old things must pass away, and all things become new.” Nothing but this change will prove effectual for a consistent walk; nor without this can we ever behold the face of God in Heaven.

Address,

1. Those to whom the care of young people is entrusted.

Whether you are parents, or instructors only, do not be discouraged because you do not see all the fruit that you could wish; but continue to sow in hope; for you know not which attempt shall prosper, or when the Angel at Bethesda’s pool shall make your labors of love effectual.

2. Those who are yet under the authority or instruction of others.

Do not think harshly of the restraints imposed upon you; they are all beneficial, and intended for your good; and the day is coming when you will see reason to bless your God for those very things which are now irksome to you. Your advancement in a holy life is the richest recompense your instructors can receive; and, in repaying them, you will greatly enrich yourselves.

Charles Simeon

2 Chronicles 22:2-4

“Ahaziah was twenty-two years old when he became king, and he reigned in Jerusalem one year. His mother’s name was Athaliah, a granddaughter of Omri. He too walked in the ways of the house of Ahab, for his mother encouraged him in doing wrong. He did evil in the eyes of the LORD, as the house of Ahab had done, for after his father’s death they became his advisers, to his undoing.”

Though Jehovah is undoubtedly the Governor of the universe, it is certain that there is a mighty being always exerting himself in opposition to him; and with such great apparent success, as to be justly designated “the god of this world.” In the contest that is maintained between them, each has, if I may so speak, his partisans and agents, who, under their respective heads, labor to execute their master’s will, and to promote the interest of him to whom they belong.

Jehovah employs holy men, whose hearts he has touched with his heavenly grace; and whom he sends forth as his ambassadors, to instruct our fallen race, and to rescue them from the dominion of the great usurper.

Satan, on the other hand, has his servants also, whom he employs to deceive mankind, and to rivet on them the chains with which they are already bound. In this, however, he differs from that Almighty Power against whom he is arrayed; that, whereas Jehovah delights to make use of the weakest instruments, and “by things which are not, to bring to nothing things that are,” Satan is constrained to select the most powerful agents to carry on his cause; well knowing that, without them, he has no hope of effecting anything.

When, in his efforts to rob Job of his integrity, he destroyed all his children, he forbore to destroy the wife of Job, that by her means he might tempt that holy man to “curse God and die.”

When he would divert the Lord Jesus Christ from his purpose to redeem the world, he employed the Apostle Peter to dissuade him from subjecting himself to the sufferings that were to come upon him.

Thus he acted in reference to the sons of Jehoshaphat king of Judah. Jehoshaphat was a pious king, and served Jehovah faithfully. But Satan wished to reduce Judah, as well as Israel, to idolatry; and, for this end, stirred up Jehoram’s wife to tempt him to it, 2 Kings 21:6, and afterwards to give the same impious counsel to her son Ahaziah; thereby leading both of them “to their destruction.”

The history before us will naturally lead me to point out,

I. The influence of evil counsel.

Good counsel, alas! has, for the most part, but little effect. We cannot doubt but that Samuel, knowing as he did the bitter consequences which a lack of parental authority had entailed on Eli, was careful to instruct his children in the ways of God, and to reprove in them the first appearances of evil. But, notwithstanding all his efforts, his sons turned aside from the paths of judgment, and rendered the very government of Jehovah himself odious in the eyes of all Israel 1 Samuel 8:1-5.

Nor can we doubt but that Jehoshaphat, though in some respects faulty, strove to maintain the authority of Jehovah in his family. But his sons were more easily led to imitate his errors, than his piety. He himself had joined in an alliance with Ahab, and had consented to a marriage of his son with Ahab’s daughter, whose counsels weighed both with her husband and her son far more than any advice of his; yes, though God had signally interposed to thwart his efforts, when combined with those of Ahab, his son and grandson courted the same alliance, and brought on themselves, and on all connected with them, the heaviest judgments! 1 Kings 20:35-37 with 21:14, 15 and 22:4.

But let us mark this matter more distinctly,

1. In the case before us.

What was it that Ahaziah’s mother tempted him to? It was to idolatry! But can we conceive that the counsel of anyone, however dear, should have power to draw a person to idolatry? yes, that it should prevail with a person who had been educated in the knowledge of the one true God? Hear the account given of idolaters by the Prophet Hosea, “My people ask counsel of their stocks, and their staff declares unto them.” Can we conceive it possible that any person who had heard of all the wonders which Jehovah had wrought for his people in Egypt, and in the wilderness, and in Canaan—should ever be seduced to such infatuation as this? Of ignorant savages we may imagine anything; but of God’s own peculiar people, and of him who was at the head of them, the grandson of the pious Jehoshaphat, we cannot believe it! or the apostate must at least have been bereft of reason. Alas! not so; the man has his mother for his counselor; and her advice is quite sufficient to draw him from the Most High God to the worship of stocks and stones! I say again, if this fact were not attested on the authority of God himself, we could not credit it; we could not conceive it possible that evil counsel should possess such an influence as this.

2. In our own case.

It is well known how generally the rising generation are counseled by their friends and relatives to follow the world rather than God, and to attend to the concerns of time rather those of eternity. I speak not here respecting any particular doctrines of religion which may be supposed to have an injurious effect, and therefore to be an object of jealousy; but I speak of all serious religion, irrespective of any peculiar doctrine. I speak of the fear of God; of a holy concern about the soul; about a diligent preparation for death and judgment. Of these things, speculatively considered, everyone professes to approve; yet no sooner does any person begin to experience them in his soul, than his own dearest friends—his mother, his wife, his sister, his “friend that is as his own soul,” will begin to caution him against being “righteous over-much,” or, in other words, against being righteous at all. If the person replies, ‘But I have a soul; and it will be called into judgment, and be doomed either to Heaven or Hell, according to the state in which it is found; and should I not prepare for that great account?’ The answer will be, ‘No; you have no need to fear; only do as others around you, and you have nothing to be afraid of; God will never enter into judgment with people who live as you have done.’ Thus all the most blessed counsels of Jehovah are set at nothing; Isaiah 55:1-3. Revelation 3:18. And poor fallible men will set their word against the word of Jehovah, and will assure those of ultimate impunity, whom God, in the most solemn manner, dooms to everlasting perdition!

But can it be supposed that anyone will follow such counsel, and be led by it to prefer:

the body to the soul,

the creature to the Creator,

time to eternity,

and Hell to Heaven!

It cannot surely be, that anyone in his senses can be so influenced, either by friends or enemies. Methinks, the answer that would instantly be given to all such counselors would be, “Whether it be right to hearken unto you more than unto God, you judge.” But there are few, very few, in whom this fortitude is found. And if a person can only say, My father or “my mother so counseled me,” he will cease to think that he “does wickedly,” or that he has reason to fear the displeasure of his God.

But let me faithfully warn you of,

II. The danger of following it.

This unhappy king was soon made to feel the bitter consequences of his folly; for God “fixed his eyes upon him for evil,” and in one short year brought him down “to his destruction.” His end, in this view, is worthy of notice. He went with Jehoram, the son of Ahab, to fight against Hazael, king of Syria. Being wounded in the battle, he went to Jezreel, to be healed of his wounds. While he was there, on a visit to Jehoram, king of Israel, he went forth with Jehoram to inquire into the reason of the apparently hostile approach of Jehu; and finding Jehu too powerful for him, and his friend the king of Israel slain by him—he fled to Samaria, and hid himself there; but, being found, he was taken, and brought to Jehu, and put to death. And all this was ordered of the Lord, as we are expressly told, “The destruction of Ahaziah was of God, by coming to Joram, verses 5-9.” In like manner will everyone find, that in “despising God’s counsel,” he only ensures his own destruction, Psalm 107:11.

In two ways will a compliance with evil counsel operate to a man’s destruction:

1. By the sinful habits which it will induce.

A person, in yielding to evil counsel, thinks perhaps, that he will only follow it on a particular occasion, or to a given extent. But who shall say where a man on a precipitous descent shall stop? Perhaps the advice given was only to avoid singularity; and, for this end, to avoid the ministry of those who might awaken his conscience, or the society of those who might lead him to God. By following this advice, he is kept from attaining a principle of true piety, which alone can preserve him from any evil. He loves not the Word of God; and therefore he employs his leisure in some foolish vanity; he has no pleasure in communion with God; and therefore he associates with those who are like-minded with himself; he affects not Heaven; and therefore is satisfied with the things of time and sense.

It may be, that he is never particularly tempted to the commission of any flagrant evil; and therefore he goes on respectably in the eyes of the world; but without any real delight in God, or any serious preparation for eternity; but if he is tried by any violent temptation, he is carried away, like the dust before the wind, and falls a prey to his great enemy! Behold the gambler, the adulterer, the duelist! Each, in his calling, was deemed a man of worth, until, by his lack of principle, he was betrayed into the evils by which he fell. But had he, in the first instance, listened, not to the counsels of ungodly men, but to the voice of God in his Word, he had escaped the snares which were laid for his feet, and avoided the destruction that has come upon his soul.

Nor is it into occasional sin only that men are drawn by a lack of religious principle, but frequently into a contempt for all religion; as the Psalmist intimates, when, in a triple climax, he describes a man, first “walking (transiently) in the counsel of the ungodly (who have no vital piety); then standing in the way of sinners; and, at last, sitting in the seat of the scornful! Psalm 1:1.”

2. By the judgments which it will entail.

Men may promise us impunity in the ways of sin; but it shall be found, at last, “whose words shall stand, theirs or God’s, Jeremiah 44:28.” God has said, “Evil shall hunt the wicked man, to overthrow him, Psalm 140:11.” The hunted deer thinks himself at a distance from any enemy, and that he has no ground for fear; but his step has left a scent behind him; and that, once found, is traced with fatal precision, until he is overtaken, and destroyed. So the judgments of God, at whatever distance they may be thought to be, follow the sinner, until at last “his sin finds him out! Numbers 32:23,” and brings down the wrath of an offended God upon him.

In vain may he “make a covenant with death and Hell; his covenant with death shall be disannulled; and his agreement with Hell shall not stand; when the overflowing scourge shall pass through, he shall be trodden down by it! Isaiah 28:18.” Yes, “though hand join in hand,” and there be a confederacy of the whole universe for his protection, “he shall not be unpunished Proverbs 11:21.” “Let no man deceive himself; God is not mocked; nor will be; for whatever any man sows, that shall he also reap; he who sows to the flesh, shall of the flesh reap corruption; and he who sows to the spirit, shall of the spirit reap life everlasting Galatians 6:7-8.”

Address,

1. To those who are exerting their influence against the Lord.

Who has not, at one time or other, been guilty of this sin? Who has not either derided serious piety himself, or forborne to vindicate it when derided by others, and thus sanctioned, by silence at least, the counsel of the ungodly? We may think lightly of this evil; but the rebuke given to Peter, when, from a love to his Master, he would have dissuaded him from suffering, shows clearly enough the light in which our conduct has been viewed by Almighty God. In every such act we have taken part with the devil, and done his work; and we may well expect to hear from him that indignant reproof, “Get behind me, Satan; you are an offence unto me; for you savor not the things that be of God, but those that be of men!” Consider, then, I beg you, brethren, what you are doing, when you “counsel anyone to do wickedly,” or to refrain from obeying any command of God; you “cast a stumbling-block before your brother, and destroy a soul for whom Christ died, Romans 14:15,” You also bring the deepest guilt upon your own soul; and will have the blood of those, whom you have ruined, required at your hands.

Reflect a moment on the state to which both you and those who have followed your advice will soon be reduced. It is said that the wicked will be “bound in bundles, and cast into the fire! Matthew 13:30.” By this I understand that those who have encouraged each other in sin will be so brought into contact with each other in the eternal world, as to increase each other’s torment to all eternity by their mutual recriminations.

The mother will then execrate the folly that her son committed in listening; to her counsels, in opposition to the Word of God; while the son will cast the most bitter reflections on her, for so abusing her influence to the ruin of his soul. Let these considerations be laid to heart by those who imagine that they are only exercising love; for truly it is such a love as Satan himself approves; and such a love as all, who either exercise it or obey it, will bitterly bewail!

2. To those who yield to evil influence so exerted.

Do not imagine, that, in guarding you against a compliance with the counsels of a wife, a mother, a sister, a friend, I would willingly interrupt the harmony of the domestic circle, and still less that I would lessen in your eyes the obligations of parental authority. No; in everything that is not contrary to God’s commands, parental authority ought to be regarded with the deepest veneration, and obeyed with the greatest readiness. To honor our parents is “the first command with promise;” and the blessing of God will always come on those who duly respect it. But there is an authority paramount to that of any creature; and our blessed Lord has expressly told us that no creature under Heaven must be put in competition with him, “He who loves father or mother, or son or daughter, more than me, is not worthy of me! Matthew 10:37.”

It will be no excuse that you have yielded either to the endearments or authority of love, if, in so doing, you have violated any command of God, or withheld from him any service which you might have rendered.

Let it be granted, that, in withstanding the solicitations of your friends, you grieve and offend them; is it not better than to grieve and offend your God? Or, if by means of it you suffer the loss of an earthly inheritance, is not that a better alternative than to lose your own soul? for, “what shall a man take in exchange for his soul?”

Learn, then, Beloved, to regard, in the first place, the commands of God. Learn to seek, above all things, his favor; for “in his favor is life;” and “his loving-kindness is better than life itself.” If the advice given you is good, you will do well to follow it, as Timothy did that of his grandmother Lois, and his mother Eunice, 2 Timothy 1:5;” but if it is evil, “We ought to obey God rather than men, Acts 5:29,” must be the principle to which you must inviolably adhere.

Charles Simeon

2 Chronicles 20:20

“Early in the morning they left for the Desert of Tekoa. As they set out, Jehoshaphat stood and said, “Listen to me, Judah and people of Jerusalem! Have faith in the LORD your God and you will be upheld; have faith in his prophets and you will be successful.”

A belief in the providence of God is able to compose the mind under the greatest difficulties. The Scriptures abound with displays of the efficacy of this principle.

In this passage before us we are told, that three confederate armies came up against Jehoshaphat; yet, while he acknowledged that “he had no might against them,” he was enabled by faith to commit his cause to God, and to go forth in triumph, as much as if he had already gained the completest victory. The words of our text are his address to his army when leading them forth to meet the enemy. One would have expected that he would rather have exhorted them to be strong and courageous; but, feeling in himself the blessed influence of faith, he rather exhorted them to the exercise of that divine principle, and assured them that by means of it they should attain success.

It is our intention to show,

I. What is implied in the faith here recommended.

Doubtless there are many particulars which might be enumerated if it were expedient to enter fully into the nature of faith. But, if we consider to whom, and on what occasion, the address was made, we shall see at once that there were two prominent ideas contained in it; namely:

1. A renunciation of all false confidences.

This is indispensably necessary to the exercise of faith. God is a jealous God, and “will not give his glory to another.” He is rather concerned to defeat, than to prosper, the exertions of those who lean to their own understanding, or trust in an arm of flesh; because they practically deny his agency, and would be encouraged by success to harden themselves in their infidelity, See Isaiah 30:1-3; Isaiah 31:1-3.

This self-renunciation is, if possible, still more necessary in relation to the concerns of the soul. If we trust at all in our own wisdom, goodness, or strength—then God will consider us as abandoning all hope in him. However good the thing may be which we make even a joint ground of confidence before him, instead of contributing to our welfare, it will make the Gospel of no effect to us, and Christ will profit us nothing, Galatians 5:2; Galatians 5:4.

2. A simple trust in God.

In the instance before us, the people were not to fight, but to stand still and see the interposition of God for them. But we are not therefore to neglect the proper means of self-preservation; we must use the means, but not trust in them; God alone must be our trust and our confidence; and we should commit ourselves to him, without doubting either his ability or willingness to help us.

Thus in reference also to our spiritual interests, we should never limit his mercy or his power. God’s promises should be the ground of our hopes, and the measure of our expectations.

Having endeavored to ascertain the true nature of faith, let us consider,

II. Faith’s influence on our welfare.

1. Faith has a favorable aspect upon on our national prosperity.

When a nation is enabled to exercise faith in God, there is good hope that its deliverance is near at hand. For faith conciliates his favor; he is honored by it; and he will surely put honor upon it. Faith engages God’s protection. He has promised to be a wall of fire round his people, and as a munition of rocks; and, when they plead his promises, he will not fail in the execution of them. Faith also calls forth God’s aid. He has told us that his eyes run to and fro throughout the whole earth to show himself strong in the behalf of his people; and he has proved in ten thousand instances how ready and effectual is the support which he will afford to those who call upon him.

2. Faith has a favorable aspect upon on our personal welfare.

In allusion to the circumstances of the history before us we may observe, that faith will secure us victory over all our enemies. Sin, Satan, death and Hell shall all be overcome, if only we believe in Christ; yes, we shall be more than conquerors through him who loved us.

Faith also will enrich us with the most abundant spoils. Jehoshaphat and his army were three days occupied in gathering the spoils, so wonderfully were they enriched by the very people who had sought only their destruction. And shall not we find ourselves benefitted even by the assaults of our enemies? Yes, we shall have deeper discoveries of the love, the power, the faithfulness of our God, and be more amply furnished for our future conflicts.

Faith moreover will bring us to a quiet possession of our eternal inheritance. Jehoshaphat had rest and quiet throughout his realm by means of that exercise of faith. But we shall obtain the undisturbed enjoyment of Heaven itself. As soon as faith and patience have had their perfect work, we shall be freed from enemies, and “not a dog shall wag his tongue against us” any more forever.

Thus prosperous, thus established, shall the weakest be, provided they believe in God, and give implicit credit to his Word.

We would further address you on this subject:

1. As members of the community.

The state has a right to expect of you all the aid which you can afford her under the pressure of her present troubles. Will any of you say, ‘I am unable to render any effectual assistance?’ Pause before you reply in such a way. Can you exercise faith in God? Can you commit your affairs to him? Do not say then, ‘I can do no good,’ for whether you be old or young, male or female, healthful or infirm, you can render the most important services. God will hear your prayer, and respect your faith.

It was not by the sword, but by the simple exercise of faith, that three confederate armies were totally destroyed. Fight then with the same weapon; entreat your God to direct the counsels of our governors, and to prosper their endeavors; and we shall yet have fresh evidence, that the injunction in our text was never given or obeyed in vain.

2. As members of the Church.

Far be it from us to express indifference respecting good works. We know you must abound in them; and we desire you should abound in them to the glory of God. But they can proceed from nothing but a living principle of faith; and therefore, from a regard to the interests of morality, we repeat the exhortation in the text. It is not by self-righteous, self-confident exertions that you are to become holy, but by exercising faith in Him, who is our “righteousness and our strength.” Live then by faith in the Son of God; so shall you derive from him all needful supplies of grace, and progressively advance, both in an enjoyment of his presence and a fitness for his glory.

Charles Simeon

2 Chronicles 20:1-4

“After this, the Moabites and Ammonites with some of the Meunites came to make war on Jehoshaphat. Some men came and told Jehoshaphat, “A vast army is coming against you from Edom, from the other side of the Sea. It is already in Hazazon Tamar” (that is, En Gedi). Fearful, Jehoshaphat resolved to inquire of the LORD, and he proclaimed a fast for all Judah. The people of Judah came together to seek help from the LORD; indeed, they came from every town in Judah to seek him.”

[Fast-day Sermon, October 19, 1803. At this time France, under Napoleon Bonaparte, was threatening invasion of England.]

There is scarcely anything that more awfully proves men’s sinful state than their readiness to devour one another. There is not a nation under Heaven where the art of war is not cultivated; and he who attains the highest proficiency in that art, and is crowned with most success in destroying his fellow-creatures, is deemed the greatest benefactor to his country, and is rewarded with all the honors that can be heaped upon him.

Under these circumstances it is not optional whether a nation will have a military force; they are compelled to maintain armies, and to preserve their lives and liberties by the same means that others use to subjugate and overwhelm them. Yet there are other means of self-defense, which, though they do not supersede the use of weapons, are more effectual than numerous levies, or military skill. What these means are, the text informs us.

Jehoshaphat was invaded by three confederate armies; and, though taken by surprise, and consequently not having an hour to lose in mustering his forces, he devoted a day to humiliation and prayer for the divine aid. This would seem absurd to many; but to those who believe in the all-governing providence of God, it will appear the most rational and most efficacious method of defense, which it was possible for him to adopt.

In considering this account of Jehoshaphat, we shall point out,

I. Jehoshaphat’s feelings on the approach of an invasion.

We have no reason to think that Jehoshaphat was defective in courage; yet he “feared.” But what was it that he dreaded? was it merely his own personal danger? No!

1. Jehoshaphat feared the calamities that were coming on the nation.

Fear even of personal danger is by no means incompatible with real courage. Fear is an affection planted in the human bosom by God himself, and is necessary to put us on our guard, and to stir us up to use the means of safety. It is then only to be deemed a weakness, when it incapacitates us for deliberate counsel, or manly exertion.

But when the danger is public, and the welfare of a whole nation is at stake—then it is criminal not to fear; thoughtlessness and indifference then become most inexcusable, inasmuch as they manifest an atheistical security with respect to themselves, and an utter lack of humanity towards others.

Who can reflect on the miseries that an invading army may occasion, and not tremble for the land that is exposed to them? We confess, that one of the worst symptoms that appear in our land, at this present moment, is the general, and almost total, lack of this fear. It should seem as if we thought it out of the power of man, or even of God himself, to hurt us. We are really sleeping, while our enemies are watchful; and folding our arms in security, while the gathering storm is ready to burst upon us! Would to God that we had more fear of the approaching danger! and then we should have less cause to fear when it shall have actually arrived.

2. Jehoshaphat feared the displeasure of God in the coming calamities.

The displeasure of God makes an invading army terrible. The displeasure of God renders even the weakest insect, a locust, or a caterpillar, an object of dread (alluding to the plagues of Egypt). We are assured that “men are God’s sword;” and that whatever the motive that actuates them is, it is God who gives them their commission, it is God who sends them to “avenge the quarrel of his covenant, Leviticus 26:25. 2 Kings 24:2-3.”

Now Jehoshaphat had particular reason to apprehend the divine displeasure, having incurred it by making an alliance with Ahab, 2 Chronicles 19:2; and surely he considered the invaders as people sent of God to inflict the punishment he deserved. And was not this just ground for fear?

Here again we cannot but lament that the generality among us leave God out of their thoughts; they declaim against the ambition of Napoleon who would reduce us, as he has done one half of Europe, to a state of vassalage; but they never associate with Napoleon’s plans the idea of God’s displeasure. To say that “God had stirred him up against us, 1 Samuel 26:19. 1 Kings 11:14; 1 Kings 11:23. 1 Chronicles 5:26 and 2 Chronicles 21:16,” would he looked upon as absurd. To suggest that Napoleon was an instrument in God’s hands, lifted up to punish our sins, would be deemed a weak enthusiastic notion, a dream of a distempered imagination.

But this is true, whether we all believe it or not; and it is this, much more than either the number of his forces, or the inveteracy of his malice, which renders him formidable! Were he far less equal to the contest than he is, our multiplied iniquities which have incensed God against us, might well make him an object of terror. And the less we fear Napoleon as the instrument of God’s wrath, the more likely we are to be given over to his power.

Corresponding with Jehoshaphat’s feelings on account of the invasion were,

II. The means Jehoshaphat used to defeat the invasion.

Doubtless he did not neglect any prudent means of defense which his circumstances would admit of. But, together with these,

“He set himself to seek the Lord” by fasting and prayer.

Jehoshaphat well knew that all things were subject to God’s control; that the events of war were in his hands, verse 6, 15; and that it was equally easy with him to “save by many or by few, 1 Samuel 14:6.” He knew that God was ever ready to forgive those who confessed and forsook their sins, and to interpose for the preservation of those who trusted in him.

Under this conviction he not only fasted and prayed himself, but “proclaimed a fast,” in order that all his subjects might join in these holy exercises, and, by their united importunity, prevail on God to spare them. It might have been thought, that to consecrate a day to such a service, when there seemed not an hour to spare, was impolitic; but he was aware that the greatest preparations without God would avail nothing; and that, if God’s favor and assistance were secured, then no enemies could ever prevail against him. In this holy service therefore he engaged with earnestness; and all his subjects, male and female, old and young, concurred with him, verse 13.

Prayer and fasting was, in truth, the most effectual means he could employ.

If we consider how successfully these means had been employed in former times, the wisdom of his conduct will immediately appear. God had on many occasions given direction to his people, where, and when, and how, to attack their enemies, 2 Samuel 5:23-25. He had strengthened them miraculously for the combat, 2 Samuel 23:8-12; and crowned them with success beyond all human expectation, 1 Samuel 14:13-16.

He had invariably done this in answer to their humble and earnest supplications. Prayer was the cause of Othniel’s victory, Judges 3:9 and Ehud’s victory, Judges 5:15 and Barak’s victory, Judges 4:3 and Gideon’s victory, Judges 6:6 and Jephthah’s victory, Judges 10:10. And God had as constantly withheld his supports, when they refused to humble themselves before him.

There was one example in particular, with which he was well acquainted, and from which he could not fail to derive encouragement; it was that of Moses when attacked by Amalek; Moses sent Joshua into the valley to fight, while he himself remained on the mountain to pray; and it soon appeared that the success of the engagement did not depend on the skill or valor of Joshua, but on the holding up of the hands of Moses. When Moses’ hands were let down through weariness, Amalek prevailed; but on their being held up until sunset, victory was decided in favor of Israel! Exodus 17:11-13.

This was sufficient to justify and encourage Jehoshaphat in the proclaiming of a fast; and the event strongly recommends to us the use of similar means in any similar emergency. God heard and answered his prayer; and did not allow him even to risk his life in battle; he caused dissension to arise in the confederate armies, insomuch that two of those armies combined to destroy the third, and then destroyed each other, and left all their spoil for a prey to those whose country they had invaded! verse 22-25.

INFERENCES.

1. What reason have we for thankfulness on account of the appointment of this fast!

Many, forgetful of Jehoshaphat’s example, deny the right of the civil magistrate to proclaim a fast; and multitudes who acknowledge the propriety of such an appointment, are as regardless of the duties of this day, as if it had not been consecrated to any religious service. But there are many who really improve this occasion in devout and earnest supplication to God; and we doubt not but that more will have been done this day towards the preservation of the kingdom, than could have been effected in any other way.

2. Of what signal benefit to a nation are the godly and praying few!

They are often regarded as people that trouble and endanger the state; but it has been on their account that the nation has not been long since made as Sodom and Gomorrah! Isaiah 1:9; and, if the present days of trouble are shortened, it will be for their sake, Matthew 24:22. These are the people who alone have interest with God; and who bring down his blessing on the land.

To represent the country as indebted to them for its safety and success, is deemed the height of arrogance and folly. But let anyone inquire what saved Jerusalem from the Assyrian hosts, Isaiah 37:21-22; or, in the instance before us, from the confederate armies? Was it not prayer; prayer chiefly, prayer solely and exclusively? Let atheistic scoffers then deride the idea as they please; but it is a fact, an undeniable fact, that the despised few are the greatest benefactors of their country; and that our hopes in the present contest are founded more on their prayers than on all the efforts of an arm of flesh.

3. How much may they do for their country, who are ready to think themselves incapable of rendering it any essential service!

Females and infirm people may suppose themselves of no use in the present contest. But will not their petitions come up with acceptance before God? Shall not the prayer of faith, by whoever offered, prevail? Let none then imagine that they cannot benefit their country; but let all unite in weeping and supplication, and “give no rest unto our God, until he arises for our help, and makes our Jerusalem a praise in the earth Isaiah 62:6-7.”

Charles Simeon

2 Chronicles 19:1-2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a lack of love to God,

a lack of aversion to sin,

a lack of self-knowledge,

and a lack of common prudence.

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

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

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

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

2. On account of its pernicious tendency.

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

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

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

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

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

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

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

ADDRESS.

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

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

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

Charles Simeon

2 Chronicles 17:9

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

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

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

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

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

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

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

I. We notice the edict of King Jehoshaphat.

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

a kind and benevolent edict;

a wise and politic edict;

a good and beneficial edict.

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

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

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

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

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

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

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

Such was the edict of the pious Jehoshaphat:

benevolent,

politic,

beneficial.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon

2 Chronicles 16:9

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

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

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

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

Let us consider,

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

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

1. When our trust in God is predominant.

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

so attentive to his concerns,

so ready to administer to his needs,

and so all-sufficient for his necessities

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

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

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

2. When our desire to serve God is supreme.

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

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

Let us mark,

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

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

1. God will show himself strong in their behalf.

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

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

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

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

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

As an improvement of this subject, we will suggest:

1. A few words of warning.

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

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

2. A few words of encouragement.

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

Charles Simeon