2 Chronicles 6:7-8

“My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel. But the LORD said to my father David, ‘Because it was in your heart to build a temple for my Name, you did well to have this in your heart.'”

From our general notions of God, we should be ready to imagine, that he would not only permit, but encourage, the execution of every good thought that could come into our minds. But “his ways are not as our ways, nor his thoughts as our thoughts.” He appoints unto men their work according to his sovereign will, and uses what instruments he pleases for the accomplishment of his own designs.

Moses, who had brought the people of Israel out of Egypt and led them through the wilderness, was not permitted to conduct them into Canaan; he must devolve that office on Joshua, and die without seeing the completion of the work he had begun.

Thus David had conceived a noble idea of building a temple unto the Lord, and had made preparations for it to a most astonishing extent; yet God did not allow him execute the work, but ordered him to leave it to Solomon his son. At the dedication of the temple, Solomon brought this fact to the remembrance of the people, partly perhaps with a view to honor the memory of David his father, but principally to display the sovereignty of God who had appointed him to that office, and the faithfulness of God in having enabled him to complete the work.

But at the same time that he mentions the prohibition given to David his father, respecting the execution of his design—he declares God’s gracious acceptance of the intention just as much as if it had been carried into effect, since it argued and evinced that state of mind which alone could have rendered the act itself acceptable in the sight of God.

In this incident, as related in our text, we notice,

I. The characteristic marks of true piety.

From the example before us, we see:

1. The aims of true piety are high.

David sought to honor and exalt Jehovah’s name. Just so, wherever real piety exists, it will inspire us with similar views and opinions. To act merely with a view to the gaining of this world, or for the promoting of our own interests, are unworthy of a rational and immortal being. We shall “look (that is, aim) not at the things which are visible and temporal, but at the things which are invisible and eternal!” We shall carry this spirit into all the common acts and offices of life, “whether we eat or drink, or whatever we do, we shall endeavor to do it all to the glory of God!”

In speaking on this subject, Paul uses an expression of peculiar force; he says, that “as Christ had been, so he should continue to be, magnified in his body, whether by life or death, Philippians 1:20.” Perhaps it may be thought, that such an aim was proper in an Apostle, but would be presumptuous in us. But it is equally proper for all; and indeed is necessary for all; for, “being not our own, but bought with a price, we should glorify God with our bodies and our spirits, which are his! 1 Corinthians 6:19-20.”

2. The efforts of true piety are earnest.

David not only desired to build the temple, but collected materials for it, and contributed towards it to an incredible amount. Thus true piety is always operative, and regards all earthly possessions as talents to be improved for God. The more those talents are multiplied to us, the greater obligation we shall feel to honor God with them. Every service which we are enabled to render him, we shall consider only as a step to further services.

If we had attained the eminence even of Paul himself, and, like him, had labored more than all the other Apostles, we should not be satisfied with anything we had done, while anything yet remained for us to do. We should “forget all that was behind, of the course we had already run, and stretch forth unto that which was before, and press toward the mark for the prize of our high calling in Christ Jesus! Philippians 3:13-14.” Yes, “as many of us as are perfect and upright in the sight of God, will certainly be thus minded, Philippians 3:12.”

3. The desires of true piety are unbounded.

Had David’s means been augmented a hundred-fold, his desire to use them for God would have proportionably increased; his ability would still have been the measure of his exertions.

True piety regards, not the opinion of the world, but the will of God. It looks at the precepts, the promises, the examples, set before us in the Scriptures; and makes them the standard of its aims and efforts.

The precepts require us to “love and serve God with all our heart, and all our mind, and all our soul, and all our strength.” The promises give us reason to hope that we shall be “cleansed from all unrighteousness,” and “be renewed after the image of our God in righteousness and true holiness.”

God proposes himself to us as our example, that we should “be holy, as he is holy,” and “be perfect, even as our Father who is in Heaven is perfect.”

However short of these things the Christian falls in point of practice, he desires, if it were possible, to fulfill all that is required of him, and to attain “the full measure of the stature of Christ himself, Ephesians 4:13.” In a word, he realizes in his experience, the prayer of Epaphras, and “labors fervently and incessantly to stand perfect and complete in all the will of God, Colossians 4:12.”

Whoever possesses such piety in his heart, shall assuredly be honored with,

II. God’s approbation and acceptance of his piety.

Without the heart, no services that we can render to the Lord are pleasing to him. God says to every one of us, “My son, give me your heart!” If we withhold our hearts, then he regards nothing else that we can give him; our very prayers and our praises are only an abomination to him! Matthew 15:7-9. Isaiah 1:11; Isaiah 1:13. Amos 5:21-23.

But, where the heart is, even the smallest services are pleasing in his sight!

God does not judge of our services by their magnitude in the eyes of men, but by the measure of love and zeal with which they are performed. The widow’s mite was on this account considered as “more” than all the offerings of the rich. In itself, it was nothing; but, as indicating the state of her mind, it was above all price!

It is worthy of observation, that the most encouraging promises in Scripture are given to such expressions of our feelings and desires, as most indicate the sincerity of our hearts. A sigh, a groan, a look, a wish, a silent tear stealing down the cheek—are among the most acceptable offerings that we can present to God! Psalm 79:11; Psalm 38:9; Psalm 34:5; Psalm 10:17; Psalm 145:19; Psalm 56:8. And when his Holy Spirit operates most powerfully upon our hearts, it is “with groanings which cannot be uttered, Romans 8:23; Romans 8:26.” If God looked at the outward services merely, the poor would labor under the greatest disadvantages; but we are assured, that he forms no such partial estimate of men’s conduct; but that, “if there is first a willing mind, he accepts us according to what we have, and not according to what we have not, 2 Corinthians 8:12;” so that, provided our exertions be proportioned to our ability, the poorest and weakest among us shall be approved and rewarded equally with those whose abilities and opportunities have been most enlarged. Yes, if through the good providence of God we are incapacitated for any service whatever—yet, if we desire to serve God, he will bear testimony to us before all, saying, “You have done well, in that it was in your heart to serve me!”

APPLICATION.

That we may obtain such a testimony from the Lord,

1. Let the advancement of Christ’s spiritual temple be dear unto us.

There is a temple which we are called to build, and of which the temple of Solomon was but a type and shadow. I mean, the Church of Christ, which to all eternity shall be “the habitation of God through the Spirit, Ephesians 2:20-22. 1 Peter 2:4-5.” For the advancement of that spiritual temple, we should long, and pray, and strive; and never cease from our exertions, until God himself “shall bring forth the head-stone, and the whole universe shall shout: Grace, grace unto it! Zechariah 4:7.”

2. Let us, in all that we do, be particularly attentive to our own hearts.

Many sinister motives are apt to arise and to pollute our best actions. Our liberality is apt to savor of ostentation. Our religious acts are apt to savor of pride and vanity (Matthew 6:1-18). But God, “to whom all things are naked and open,” will judge according to what he sees in the inmost recesses of the heart—approving of the good that was there, though never carried into effect; and disapproving of our latent hypocrisy, by whatever specious appearances it had been concealed from mortal eyes! Only take care that the heart is right with God, and then all will be well with us, both in time and eternity.

3. Let us be contented with doing what we can for God, though we do not succeed according to our wishes.

If our labors are crowned with present success, we receive, as it were, a present recompense. But if our labor appears to be in vain, we may expect a suitable recompense hereafter. God will reward us, not according to our success—but according to our desires and labors, 1 Corinthians 3:8. The very consciousness of endeavoring to honor God is itself an ample reward for all that we can do. Whether we ourselves reap, or leave others to enter into our labors—we should be equally well pleased to serve our God. Let this thought animate us all in our respective stations; and whether our abilities be more or less, let us all endeavor to obtain this testimony from the Lord, “He has done what he could! Mark 14:8.”

Charles Simeon

2 Chronicles 5:13-14

“The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang: “He is good; his love endures forever.” Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God!”

Every duty which we owe to God is excellent in its season; nor is there any duty which is not peculiarly suitable for particular people, and under particular circumstances. Repentance, prayer, attendance on the preached Gospel, are eminently proper, not for the ungodly alone, but for the saints also, whenever a sense of ignorance, guilt, or helplessness, call for such exercises.

But the duty of praise seems to claim a just preference before all others, not only because it is more pleasant, and more lovely for the upright, but because in all others we receive from God; whereas in praise we give to God. Indeed God himself declares, that he is more especially honored by the due performance of this duty, “Whoever offers me praise, glorifies me!” and in my text, he has given the most abundant testimony of its acceptableness to him.

Solomon having finished the temple, had now brought up the ark of the Lord, and placed it in the holy of holies; he had also offered innumerable sacrifices on this glorious occasion; and, while he was praising God in concert with the priests and Levites, and an immense band of vocal and instrumental music, God came down into the temple, and filled it with his glory, “The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang: “He is good; his love endures forever.” Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God.”

In discoursing upon these words, we shall consider:

I. The manner in which they praised God;

II. The subject-matter of their praise;

III. The token which God gave them of his approbation.

I. Let us consider the manner in which they praised God.

Never since the creation of the world was there a more glorious display of religious zeal than at the dedication of Solomon’s temple. Solomon had assembled “the elders of Israel, even the heads of all the tribes, and the chief men in all the families of Israel, to Jerusalem.” He had collected also, not the priests of one particular course, but all the priests and all the Levites, to assist in this solemnity; and this vast concourse of people, after having deposited the ark in the place prepared for it, joined in praises and thanksgivings to God.

They praised God, unitedly.

We are told that “The trumpeters and singers joined in unison.” It is much to be regretted, that, in our worshiping assemblies, the greater part of the congregation never join in this part of the service; they seem to think that they are not interested in it, and that it may well be left to those few who may have studied music as a science.

But would it not appear absurd in the highest degree, if the prayers also were left to a few select people, and the bulk of the congregation were to sit still, as though they had no need to join in the devotions? And if this would be so evidently absurd in the one part of the service, why should it not be so in the other? All indeed are not alike qualified to join aloud; but there are very few who might not, by a little attention, easily qualify themselves to join in this act of worship; nor can there be anyone who is not bound at least to exercise his mind, and “make melody in his heart to the Lord.”

Indeed this is one great use of musical instruments in the public worship; they are serviceable to unite voices which might otherwise be discordant, and to help forward those, who through ignorance or diffidence might otherwise be silent. Therefore David, in the last Psalm, exhorts us to praise the Lord with stringed instruments and with organs; and well knowing how easy it would be with such helps to sing, he adds, “Let everything that has breath, praise the Lord!”

We must not however imagine, that the mere lifting up of the voice is a sacrifice pleasing to God. No, he requires the service of the heart!

Therefore we observe, in the next place, that they praised God devoutly.

It is said, in my text, that “the trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD.” We know, that the uttering of a prayer without any sense of our need, or any desire for the things we ask for, is no other than a solemn mockery, which is in the highest degree displeasing to God. Just so, the singing of psalms and hymns without any sense of joy and gratitude, is a hypocritical service, and wholly unacceptable to God. We may indeed please the congregation, and establish our own reputation for skill; but these are very unworthy motives to be influenced by, when we are solemnly addressing the Most High God. People actuated by such considerations sing to their own praise and glory, rather than to God’s; and therefore they must rest satisfied with their reward, that is, the reward they seek after; for it is certain that they will never receive any testimony of God’s approbation.

Let me therefore remind you all, that the end of singing is to thank and praise the Lord; and that, whenever we join in psalms and hymns, we must be especially careful that we “make melody in our hearts to the Lord.”

In this we shall be greatly assisted by a judicious use of instrumental music; which leads me to observe further, that the Jewish assembly praised God with instruments of music.

Many are prejudiced against church music; and it is certain that it is capable of very great abuse; but it may also be employed to great advantage. It is said in my text, that “Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang!” Who can doubt that the devotion of the congregation was greatly aided by these? Who can doubt that if Solomon, the wisest of men, at the most solemn season imaginable, not only used these instruments, but (as we shall have occasion presently to observe) was approved of God in the use of them—then who can doubt, I say, but that they may be used to great advantage?

As far indeed as they contributed to the pomp and grandeur of the temple worship, they may well be dispensed with under the Christian dispensation; since the excellence of the Gospel worship consists in its simplicity, in which respect it is directly opposite to the Jewish worship. But, inasmuch as it aided the devotion, its utility remains; and, I trust, that in a little time we shall find that effect arising from it.

In order to this, however, we must learn to distinguish between the natural effect of music on the organs of sense, and the spiritual effect of divine truths upon the soul. Those who attend only to the sound may experience the former; but to experience the latter, we must attend simply to the words we sing. We shall sing to little purpose “with the voice, if we do not sing with our understanding also.” To promote this, I proceed to set before you,

II. The subject-matter of their praise.

A sense of the divine goodness and mercy was that which inflamed their souls. David had before recorded, in Psalm 136, the goodness of God, in his works of creation, providence, and redemption; and no less than twenty-six times in as many verses had he repeated that delightful truth, that “the mercy of the Lord endures forever.” In all probability that Psalm was now used by Solomon’s appointment; so that with the commemoration of every fresh act of mercy, the whole band united in singing, “For the Lord is good; for his mercy endures forever!”

The grand subject therefore of their praise was the goodness and mercy of God. And what abundant ground was here for praise!

Who that surveys the wonders of CREATION, must not see the goodness of God stamped indelibly on every part of the universe?

Who that sees the sun, ruling by day, and the moon and stars, ruling by night; who that sees this terrestrial globe furnished with everything which can contribute to the happiness both of the rational and irrational creation; who that observes the variety and the beauty of God’s works, the fitness of every creature for its use, the subordination of one creature to another, and the joint concurrence of all to one common end.

Who that observes the fabric of the human body, that is so fearfully and wonderfully made, or reflects on the powers of the soul, which can in an instant soar from earth to Heaven, and there contemplate not the heavenly bodies only, but even the Maker of them.

Who, I say, can view any part of the creation, and not exclaim with the Psalmist, “The Lord is good to all, and his mercy is over all his works!”

Nor does his goodness less appear in the works of PROVIDENCE; David, in the Psalm we have referred to, recounts most of the gracious acts which God had performed towards the Jewish nation from the first bringing of them out of Egypt to the time he penned that Psalm; those were no doubt recited with joy and gladness.

And may not we also look back through the annals of our history, and see how often God has preserved us from our enemies, how he has prospered our nation in ten thousand instances, and how he is yet protecting us from foreign invasion and domestic tumults?

Do we not see how good he is to us in making the earth to bring forth plenteously, and in providing for all our returning needs?

May not every individual among us too trace God’s peculiar kindness of Providence to himself, in averting evils, or overruling them for good?

Surely we have all experienced enough of God’s goodness to make us joyfully unite in songs of praise.

But most of all is the goodness of God conspicuous in the work of REDEMPTION; this the Psalmist notices particularly, though indeed in but few words. The Jews fixed their attention more on the typical redemptions. But now that the shadows are removed, and the substance is set before us, we should survey the redemption of Christ with incessant wonder!

Behold the goodness of God in giving us his only Son; in laying our iniquities on him; and in opening the kingdom of Heaven to all believers!

Behold him satisfying his own justice by the sufferings of his Son, and opening a way for the exercise of his mercy towards us consistently with his other perfections! This is the wonder! This is the bright display of divine goodness! This is the subject-matter of thanksgiving, to all the saints on earth, and all the saints in Heaven!

O that every tongue might pay its tribute of praise! and that we might all with united hearts and voices proclaim, that “the Lord is good!”

A further subject of their praise was the MERCY of God, “His mercy endures forever.” How eminently did this appear in God’s dealings with the Jewish nation! For, notwithstanding all their murmurings and rebellions in the wilderness, he brought them into the land which he had promised them; and in due time he raised up his servant David, to whom he had confirmed all the promises which he had made unto the patriarchs. And now at last he had in a figure taken possession of the temple of Solomon, as a typical representation of his future dwelling in the temple of Christ’s body. These were proofs of the perpetuity of God’s mercy, and that he would not withdraw it from those to whom he had promised it.

But here again we survey his mercy in far brighter colors! We see indeed that God’s mercy endures forever. We have seen the mercy promised to our fathers long since performed. We have seen the Son of God, the Savior of the world. We have seen him living, dying, rising, and resuming his throne of glory. We have seen him making an end of sin, and bringing in an everlasting righteousness. And now we behold him pouring out all the blessings of redemption on his redeemed people.

At this moment is his mercy as full and free as at the time he died upon the cross; at this instant do his affections yearn over sinners; he invites them all, and importunes them to accept his offered salvation.

To those who have tasted of his saving mercy, he still continues to be gracious. He keeps mercy for thousands, when they would cast it utterly away. He does not in anger shut up his tender mercies. He will chastise, but not cast off. He will “hide his face for a little moment; but with everlasting kindness he will have mercy upon us.”

Such was the subject-matter of their praise; and shall our tongues be silent? Have we not incomparably greater cause for thanksgiving than the Jews were even able to conceive! Let the praises of God then be in our lips; and let us unite our hearts and voices in declaring the goodness and mercy of our God!

Were this more the frame of our hearts, surely we would find God more frequently present in our worshiping assemblies; for he would certainly never leave us without “witness that we pleased him.”

This brings us to consider,

III. The testimony which God gave to them of his approbation of their worship.

God had often given to appear in a visible manner to his people; he went before them in a cloud through the wilderness, and conducted them in all their journeys. And when Moses had finished the tabernacle according to the direction given him by God, it pleased God to give him a signal token of his presence and approbation. In Exodus 40:34-35, it is said, “Then (when Moses had finished the work) a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle; and Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.” Exactly similar to this was the testimony which God now gave of his approbation, both to Solomon and all the assembly, “Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God!” This cloud was the Shechinah, or symbol of the divine presence; and its coming down, and filling the place at that time, was a signal manifestation of the divine favor.

This shadowy representation of God was suited to that dispensation, wherein everything was wrapped up in obscure types and shadows; it was calculated to strike their senses, and impress them with reverence for God; while, at the same time, the effect which it produced upon the priests served to intimate that when Christ should come, and God truly appear in the temple of Christ’s body, the priests should cease to minister in their former manner, and the whole of that dispensation should be done away.

It is particularly proper on this occasion to notice the exact time when God was pleased to grant this remarkable testimony of his approbation. If we look to the text, we shall see that it was not when the sacrifices were offered, nor even when the ark was deposited in its place; but it was when the singers and the players on the musical instruments joined in one grand chorus of praise and thanksgiving, “The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang: “He is good; his love endures forever.” Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God!” We cannot doubt but that God approved of every part of this grand ceremony; but that which crowned the whole was, the tribute of praise offered by the chorus of vocal and instrumental music.

We have before observed, that this, without the heart, would be a vain offering indeed; but, with the heart, no doubt it is pleasing and acceptable to God in the highest degree; it comes as near as possible to the worship of Heaven, where, in one grand concert, they strike their golden harps, and sing, “Salvation to God and to the Lamb forever!” In Revelation 14:1-3, John beheld in a vision the glorious company of Heaven; and he says, “I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads. And I heard a sound from Heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps. And they sang a new song before the throne!”

Shall not we therefore endeavor to anticipate that blessed employment? Shall not we strive to bring down Heaven upon earth? shall not we from henceforth lift up our voices unto God, and every one be ambitious to join as in one general chorus? Yes, my brethren, let me hope that many of you will:

unite your endeavors;

call to mind the goodness of your God;

think of his manifold and never-ending mercies;

think of Jesus the fountain and foundation of all your blessings;

stir up your hearts to gratitude;

let not one be silent!

And while we are united in singing the high praises of our God, may God himself come down in the midst of us, and fill the house with his glory! Amen, and Amen!

Charles Simeon

1 Chronicles 29:17-18

“I know, my God, that you test the heart and are pleased with integrity. All these things have I given willingly and with honest intent. And now I have seen with joy how willingly your people who are here have given to you. O LORD, God of our fathers Abraham, Isaac and Israel, keep this desire in the hearts of your people forever, and keep their hearts loyal to you.”

True religion, in whoever it is seen, is exceedingly beautiful; and all its exercises and operations deserve our most attentive regard. But when it shines forth in people of high station, or is exhibited in the united efforts of a multitude—it excites our highest admiration. Who can behold the three thousand converts on the day of Pentecost, “all of one heart and one soul,” all living together in the devoutest fellowship with God and each other, Acts 2:41-47, and dividing with each other their possessions, that, being supported out of one common stock. Acts 4:32-34, they might be entirely freed from all care about the things of this world; who can behold this and not admire “the exceeding grace of God in them?”

In the chapter before us we have a powerful monarch at the head of all the chief men in his kingdom, devoting their property to God, for the purpose of erecting a stately edifice to his honor. The prayer which David offered on the occasion, in the hearing of them all, expressed, doubtless, their opinions as well as his own, and shows that they were actuated, not by warm affections only, but by a just and heavenly principle; for, while they were performing a most exalted act of piety towards God, they were not elated with pride, but filled with gratitude to him for enabling and inclining them to render him this service.

I. We shall consider the above Scriptures, in reference to the history before us.

David had purposed to build a house unto the Lord; but his intention, though approved and applauded by his God, was not allowed to be carried into execution, “because he had been a man of war, and had shed much blood.” Nevertheless he made great preparations for it, in order that he might at least testify the sincerity of his wishes, and facilitate the accomplishment of them in God’s appointed time. The princes and people heartily concurred with him in this good work; and thereby filled his soul with joy and gratitude. We may notice in the text,

1. The grounds of David’s joy.

His subjects manifested on this occasion an extraordinary zeal for God’s honor, and liberality in his service. Had they been disposed to excuse themselves from engaging in this expensive work, they might have urged many specious reasons for declining it. They might have said: “God has not required this at our hands; why then should we do it? His “ark has abode within the tent” for five hundred years; why then should it not continue to do so? Must not any building which we can raise, be altogether unworthy of his notice? Have we not other, and more imperious, calls for our money? Have we not many poor, whom we might relieve; and many ignorant, for whom we might provide instruction? Besides, have not our families a claim upon us, that we should not so prodigally lavish the wealth by which we are enabled to provide for them?”

But no such objections were made. A desire to glorify God swallowed up every selfish and worldly consideration; and the people vied with each other in contributing to the utmost of their power, insomuch that millions in gold and silver were dedicated by them to this service.

And was not this a proper ground of joy to the pious monarch? It was at least a presumptive proof that their souls were penetrated with true religion. Some indeed might have been influenced by baser motives; but the greater part were surely animated by love to God; for they had been long amassing riches for this particular end; and, if their principle had not been good, it would scarcely have operated so uniformly and to such an extent. What then could afford a more just occasion of joy than such a sight, whether to a prince among his subjects, or a minister among his people, or a parent among his children? Every one in whom true piety exists, must of necessity rejoice in beholding such a testimony of piety in others.

But the people’s conduct was also a pledge that the temple should in due time be completed. David had set his heart on having the work accomplished, though it was not to be performed by him, or even during his life. As large as his own donations had been, they would not have been sufficient without the aid of others; and if his own example had not been followed while he was present to exert his influence, then he could have but little hope that any attention would be paid to it after his death. But no room for such fears was left. The people’s zeal and liberality ensured success; and nothing remained, but that the plan which God himself had given him for every part of the work, should be executed by Solomon his son. Well might he rejoice in such a prospect. Well might he exult in the thought that in this amazing undertaking he had not labored in vain, or run in vain.

2. The expressions of David’s love.

Good impressions, especially when our temporal interests are likely to be affected by them, are very apt to languish and decay. As the gratitude of the Israelites, promising as it appeared at the first moment when their enemies were overwhelmed in the sea, vanished within the space of a few days, so the zeal and liberality which are called forth on some particular occasions are too often found to yield after a time to the suggestions of prudence and economy.

None but God can “put a good desire into the heart, 2 Corinthians 8:16;” nor can any but God preserve it there. Under a full conviction of this truth, David entreated God to “keep these good dispositions in the hearts of his people,” and to “prepare more fully and entirely their hearts unto him.” The accumulation of words which he uses on this occasion suggests, that, if there is not a living principle of piety in the heart, the actings of it will be of short continuance; if there is no spring or fountain, the channel will soon cease to flow.

Now this devout application to God on their behalf was the strongest possible expression of his love towards them; for what other thing could tend so much either to their present or eternal felicity, as a continuance of these liberal and devout affections?

It conduced exceedingly to their present happiness. From the joy which they manifested on the occasion, it might be supposed rather that they had unexpectedly acquired some large property. This would have been a more common and natural source of joy. But they felt happiness in parting with their wealth; they found it “more blessed to give than to receive;” they experienced a more refined and elevated pleasure than the largest acquisitions could possibly have conveyed, 2 Corinthians 8:9.

And, instead of thinking that they conferred any obligation upon God by these sacrifices, they felt themselves indebted to him, in exact proportion to the cheerfulness and liberality with which they were enabled to offer to him, verse 14. Moreover it tended also to their eternal happiness. Their gifts could not purchase Heaven, it is true; nor could their liberality merit anything at God’s hands; but God has been graciously pleased to say, that even “a cup of cold water, if given to him, or for his sake, in a befitting manner, shall never lose its reward;” nay, he would consider himself as “unrighteous, if he were to forget our works and labors of love which we have shown towards his name, Hebrews 6:10.”

Without arrogating any merit to ourselves therefore, we may say, that “the fruits of generosity shall abound to our account, Philippians 4:17;” that “what we lay out for the Lord shall be repaid us again, Proverbs 19:17;” and that in being ready to distribute our wealth in his service, we “lay up in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life, 1 Timothy 6:18-19.”

On these accounts David prayed that these holy dispositions might be kept alive in their hearts; and in this prayer he expressed in the most effectual manner his love towards them. If he had flattered them, he might have gratified their pride; but in praying for them he consulted their best interests.

II. We shall consider the above Scriptures, in reference to that which is typically represented by it.

If David disposed of his wealth so liberally for the constructing of an edifice of stone for God, much more should we disregard the acquiring of wealth in comparison with making our souls a temple for him.

The material temple was a type of the Christian Church, even of that temple which is “built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone!”

This temple we are now called upon to build.

God has of late years stirred up an almost unprecedented zeal to erect this temple in heathen lands. Every denomination of Christians has stood forth on this occasion. The Moravians, with unrivaled perseverance, led the way. Independents and Baptists, Methodists and Presbyterians, have followed, according to their respective abilities. The Church of England has long had two Societies engaged in this glorious cause: that for promoting Christian Knowledge; and that for propagating the Gospel in Foreign Parts; and of late a third society has arisen, whose attention is principally directed to Africa and the East.

None of these interfere with each other; there is room for all; and there is need of all. It might be thought better perhaps if all were combined in one; but, considering what human nature is, we cannot expect that all should so perfectly coalesce, as to prosecute their plans with sufficient unanimity; and it is certain that far greater efforts are likely to be made, when all can exert themselves in a way congenial with their own opinions, than if they were called upon to support a plan which they did not wholly approve.

That such a spirit should be so generally diffused, must surely be a matter of rejoicing to everyone who has the interests of true religion at heart. And we trust that, in reference to this assembly, we may adopt the words of the text, “Now have I seen with joy your people which are present here to offer willingly unto you.”

Let us then imitate the example now set before us:

1. Let us give willingly.

Difficulties and objections are very apt to arise in the mind, especially when we desire a plea for withholding or limiting our contributions. But what objection can be urged, which would not have had incomparably greater force on the foregoing occasion? Indeed the reasons that should animate us to exertion, are ten-fold stronger than any which David could have urged in support of his measure. God might have been known and worshiped, even though that costly edifice had not been reared; but how shall God be known among the heathen, if none be sent to instruct them? How could God have been savingly known by us when in our heathen state, if none had pitied our ignorance, and labored for our relief? Since then “we have freely received, should we not freely give?” Though we have too much ignorance at home—yet all have some means of instruction; and there are none so far from God, but that the sound of the Gospel may reach their ears, and convert their souls.

But this is not the case with the heathens. If we do not send them the light of divine truth, they must abide in darkness and the shadow of death. Let us therefore discard from our minds every thought, except that of zeal for God and compassion for our fellow-creatures. And “let us give not grudgingly, or of necessity; for God loves a cheerful giver.”

2. Let us give bountifully.

If we had been asked, what would be proper for David to give towards the building of the temple, we would probably have thought ten thousand pounds a large sum; we should scarcely have judged it reasonable to require of him so large a subscription as a hundred thousand pounds. Yet he not only gave as much as that, but ten times as much; yes, a hundred times as much; yes, almost two hundred times as much. Independent of the immense treasures dedicated as spoils taken from his enemies, he gave, out of his own purse, gold and silver to the amount of above eighteen millions of money. And what was it that prompted him to such astonishing liberality? He himself tells us in the preceding context, “I have prepared with all my might …. because I have set my affection to the house of my God, verse 2, 3.”

Let the same principle operate in us; let us set our affection to the work of Christ, and the salvation of our fellow-creatures, and then our ability alone will determine the measure of our contributions. Instead of waiting for arguments to overcome a parsimonious and reluctant spirit—we shall be “willing of our own selves to give, not only according to our ability, but even beyond our proper ability; and with much entreaty we shall urge and compel, as it were, the acceptance of our gifts” for the furthering of this blessed cause! 2 Corinthians 8:3-4. The rich will give largely out of their abundance; and the poor will be casting in their not less acceptable mite—and all will unite in adoring God for the opportunity afforded them to show their love to him.

3. Let us give in due order.

There is an offering which God requires, previous to his acceptance of any other; it is this, “My son, give me your heart! Proverbs 23:26.” Here then we must put to you the question which David put to his subjects on that glorious occasion, “Who among you is willing to consecrate his service this day unto the Lord? verse 5.”

Who will consecrate himself to God as a Christian? It would be a blessed day indeed, if you were all as unanimous in this, as that assembly were in devoting their treasures unto God. Could we but see you offering to him your hearts, we need not add a word respecting your property; for you would feel that it is not possible to dispose of that in any other way so happily for yourselves, so beneficially for the world, or so honorably to God! Give then, I say, like the Macedonians; of whom Paul says, that “out of their deep poverty they abounded unto the riches of liberality;” but, like them, “first give your own selves unto the Lord! 2 Corinthians 8:2; 2 Corinthians 8:5. See also 1 Peter 2:4-5.” Then you will know, that all which you have is his; and make no account of your property, but as it may be subservient to his glory, verse 14, 16.

Permit me to ask further: Who will consecrate himself to God as a Missionary? It is in vain that materials are collected for a building, if there are none found to construct the edifice. And alas! here is the difficulty, here is the need! Of those who are destined to the service of their God, how few are found willing to sacrifice their earthly prospects, and their carnal ease! When God calls them to an arduous and self-denying service, how do they, like Moses, multiply their excuses, when they are actuated only by a fear of the cross! God has been for many years saying to us of the Established Church, “Who will go for us?” but there have been few Isaiahs found to answer, “Here am I, send me! Isaiah 6:8.” O that there were less reason for that complaint, “All men seek their own, not the things which are Jesus Christ’s. Philippians 2:21.” If we even knew that the fruits of our labors would not appear to any great extent in our day, it were no reason for declining the service to which we are called. David sowed, that others might reap; our blessed Lord did the same; I pray God there may be some found among us inclined and qualified to follow their examples.

To CONCLUDE.

If there are any, whether in the ministry or out of it, who desire to be the Lord’s, we pray that “our Covenant-God would keep this in the thoughts of their hearts forever.” And if the raising of God’s spiritual temple among the heathen is an object worthy of our regard, let us now vie with each other in our endeavors to promote it, and show our sense of its importance by the cheerfulness and extent of our donations.

Charles Simeon

1 Chronicles 29:17

“I know, my God, that you test the heart and are pleased with integrity.”

The true way to form a correct estimate of our actions, is to consider the principles from which they flow; for it is very possible that an act which may be highly esteemed among men, may be an utter “abomination in the sight of God! Luke 16:15,” on account of the motives by which we have been actuated in the performance of it.

Jehu obeyed an express command of God in destroying the house of Ahab; and was even rewarded by God for it; while yet he was also punished for it, because, in what he did, he was impelled only by his own pride and vanity, instead of consulting, as he should have done, the glory of his God. Compare 2 Kings 10:30 with Hosea 1:4.

“Man looks only on the outward appearance; but God looks at the heart! 1 Samuel 16:7.”

The efforts which David made in preparing for the erection of the Temple were amazing; yet, if they had proceeded from a desire of man’s applause, they would have been of no value before God. But David sought only to glorify his God; and for his integrity in this respect, he could appeal, yes, and did appeal, to the heart-searching God, “I know, my God, that you test the heart and are pleased with integrity;” and I can affirm, as in your presence, that “in the integrity of my heart I have willingly offered all these things.”

From this striking and confident declaration, I shall take occasion to show,

I. What is here affirmed about God.

Two things are here asserted respecting God:

1. God’s knowledge of the human heart.

“The eyes of the Lord are in every place, beholding the evil and the good! Proverbs 15:3.” Nor is it a mere cursory view which he takes of the things that are passing in the world; he inspects them all; he marks the most hidden actions of mankind; he observes with accuracy the principles from which they flow. Not so much as a thought escapes his notice; no, nor the most fleeting “imagination of a thought! Genesis 6:5. 1 Chronicles 28:9.” “He searches the heart, and tries the thoughts! Psalm 7:9,” in order that not the slightest motion of the soul may escape him. He so “ponders the ways of men, Proverbs 21:2,” that not a turn in them is unobserved; and so “weighs their spirits Proverbs 16:2,” as infallibly to ascertain the precise measure of every principle contained in them.

Producing medicines is done with a great degree of accuracy by chemists; but no chemist can subject the heart of man to this process. Heart-searching is the work of God alone, Revelation 2:23; but it is a work which he is executing every day, and every hour, over the face of the whole earth; and in his book of remembrance he records the result of his observations on every man’s heart, Psalm 56:8. In truth, if he did not thus search the heart, he would not be able to judge the world. But, seeing that “all things are naked and opened before him, and that he is a discerner of the thoughts and intents of the heart, Hebrews 4:12,” and that the darkest recesses of it are to him as clear as the light of day, Psalm 139:11-12—we may, without hesitation, say with Job, “I know that no thought can be withheld from you! Job 42:2.”

2. God’s love of integrity.

God requires truth in the inward parts, Psalm 51:6; and whatever is contrary to it, he utterly abhors. “He made man upright” in the first instance, Ecclesiastes 7:29, and pronounced his work to be “very good, Genesis 1:26; Genesis 1:31.” In his works of grace he seeks to restore to man that integrity; and never will he look with delight on any child of man, until that change is wrought. By integrity, however, we are not to understand sinless perfection; for, if none but those who have attained sinless perfection were objects of his love, there would not be found one upon the face of the whole earth; seeing that “there is no man that lives, and sins not, 1 Kings 8:46.” But, in desire and purpose, we must be perfect. There must be in us no allowed sin. “Our heart must be right with God, Psalm 78:37.” He will not endure “a divided heart, Hosea 10:2.” There must be in us a simplicity of aim and intention; no leaning to self; no corrupt bias; no undue mixture of carnal motives or principles; we must be “without deceit in our spirit, Psalm 32:2,” if we would approve ourselves to him. Where a person of this character is, God views him with pleasure, Proverbs 15:8-9, and listens to him with delight, Proverbs 11:20.

The testimony borne to Nathanael is a clear evidence of this. No human eye saw him “under the fig-tree;” nor could any person, who had seen him, have ventured to pronounce upon his character in such decided terms. But God had searched his heart, and “found it perfect before him, 2 Kings 20:3.”

That his delight in such characters might be fully known, he has recorded it in his Word; and, for the encouragement of all future generations, he has borne witness to Nathanael, saying, “Behold an Israelite indeed, in whom there is no deceit, John 1:47.”

Know, then, that “God has pleasure in integrity.” He has pleasure in it as a conformity to his Law, a correspondence with his own image, the very end and consummation of all his works.

Such being the mind of Almighty God, let us consider,

II. What effect the consideration of God’s omniscience, and of his exclusive approbation of what is holy, should produce upon us.

No subject whatever has a wider scope, or needs more to be seen in all its diversified bearings, than that before us. The consideration of God’s omniscience, and of his exclusive approbation of what is holy, should operate forcibly on every man.

1. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us humble in our review of our past lives.

Who among us could stand, if God were to enter into judgment with us? Who, if God should “lay judgment to the line and righteousness to the plummet,” would be found to have been upright before him?

Let us take even the best day of our whole lives, and test ourselves by the holy Word of God!

Let us take even our own standard of duty to God and man, and say whether we have fulfilled, whether we have even striven to fulfill it, whether we have labored as men in earnest, to get our views of duty rectified and enlarged, in order that we might not, through ignorance, come short of it in anything?

Let us think whether we can appeal to the omniscient and heart-searching God, that we have studied his blessed Word in order to learn his will, and cried to him for grace to enable us for the performance of it?

In short, let us see, whether for one day or hour we have been truly upright before God, so as to have not a wish of our hearts comparable to that of pleasing, serving, glorifying him?

If, then, we cannot stand this test even for the best day of our whole lives, what must have been our state taken in the aggregate, from the first moment of our existence to the present hour? Tell me whether it is possible for us to abase ourselves too much? Job, with all his perfection, “abhorred himself in dust and ashes! Job 42:6.” Tell me, then, what should be the posture of our souls before God? Truly, there should not be a day or an hour, throughout all our future lives, wherein we should not “put our hands on our mouths, and our mouths in the dust, crying, Unclean! Unclean! Leviticus 13:49. Lamentations 3:29.”

2. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us earnest in our desires to be truly saved.

Where should such guilty creatures flee, but to the Savior? to Him who has expiated our guilt, and wrought out a righteousness wherein we may stand accepted before God? To think of procuring remission of our sins by any obedience of our own, is madness. Satan himself might attempt it as reasonably as we. O! with what joy should we hear:

of the provision made for us in the Gospel;

of an incarnate God;

of a substitutionary sacrifice for sin;

of a sacrifice commensurate with the necessities of a ruined world;

of a free access to the Father through that sacrifice;

of acceptance with Him, simply through faith in it as an atoning sacrifice for our sins;

of everything being treasured up in Christ for us, Colossians 1:19, so that it may be secured against a possibility of being lost, Colossians 3:3, and may “be received at all times, out of his fullness,” through the exercise of faith and prayer, John 1:16.

Let us but see in what light we stand before God, as viewed in ourselves, and we shall most cordially unite with the Apostle Paul, in “desiring to be found in Christ, not having our own righteousness, which is of the Law—but the righteousness which is of God by faith in Christ, Philippians 3:9.”

3. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us watchful against the assaults of our great adversary.

Even in Paradise, while yet our first parents retained their integrity, did Satan prevail to beguile them. What, then, will he not do with us, if we are not constantly on our guard against him? He can assume “the appearance of an angel of light! 2 Corinthians 11:14.” How, then, can we hope to stand against his wiles, if Almighty God does not interpose to preserve us? It is not necessary for Satan’s purpose, that he should draw us into gross sin; he effects our destruction no less certainly, if he only “beguiles us from the simplicity that is in Christ! 2 Corinthians 11:3.” If he succeeds only so far as to keep us from being upright before God, he needs no more to ruin us forever!

Beloved brethren, reflect on this, and cry mightily to God to arm you against him on every side, Ephesians 6:11; that, whether he assumes the violence of a lion, 1 Peter 5:8, or the subtlety of a serpent, Revelation 12:9, he may never be able to prevail against you.

4. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us faithful in examining every motion of our hearts.

If Satan were less active, we would still be in continual danger, from the deceitfulness and depravity of our own hearts. We are ever ready to “put evil for good, and darkness for light, Isaiah 5:20.” Self-love is so predominant in the best of us, that we rarely can discern, and never without the most careful observation, the true motives by which we are actuated. We give ourselves credit for a purity which we but rarely attain; and hence, in ten thousand instances, we deceive our own souls! James 1:26. But we cannot deceive God. When he searches our heart and tries our thoughts, we cannot deceive him. The least obliquity of mind or principle is as obvious to him, as the greatest and most open sin. We should therefore carefully examine ourselves as to the motives and principles from which we act. Yes, and we should beg of God, also, to “search and test us, and to see if there is any wicked way in us, and to lead us in the way everlasting! Psalm 139:23-24.”

5. The consideration of God’s omniscience, and of his exclusive approbation of what is holy, should make us constant in prayer for more abundant grace.

It is by the grace of Christ alone that we can do anything that is good, John 15:5. Without that, we would be “carried captive by the devil at his will.” But it is not by grace once received, that we are to stand; we must have daily supplies of grace; and in seasons of temptation we must have a greater measure of grace imparted to us, according to the augmented measure of our temptations. But this can only be brought in by prayer.

Paul, under the buffetings of Satan, cried earnestly to the Lord Jesus Christ for aid and support. Yet he did not at first succeed. Therefore he renewed his supplications again and again; until at last the Lord Jesus Christ answered him, “My grace is sufficient for you;” and assured him, that “Jehovah’s strength should be made perfect in his weakness! 2 Corinthians 12:9.” This enabled the Apostle to “glory in his infirmities;” and to acquiesce cheerfully in the trial, from a confidence that “the power of Christ should rest upon him.”

So should we also, under a sense of our constant liability to fall, commit ourselves entirely to God; crying with eager and constant importunity, “Hold me up, and I shall be safe! Psalm 199:117.”

6. The consideration of God’s omniscience, and of his exclusive approbation of what is holy, should make us careful in our endeavors to approve ourselves to God.

We should act as under God’s eye, and have little concern for the eye of man. Through a sweet consciousness that he was doing this, David could rejoice in his own uprightness; as Paul also did, when he said, “Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God. We have done so not according to worldly wisdom but according to God’s grace! 2 Corinthians 1:12.” Our wisdom is, to “set the Lord always before us, Psalm 16:8,” and to walk as in his immediate presence!

We know what an influence the eye of a fellow-creature has over us, in things which are seen by him. But if we could realize the idea of God’s presence, and see inscribed on every place, “You O God, see us! Genesis 16:13″—then we should walk far more holily than we do, particularly in our private fellowship with God. Endeavor, then, to “stand perfect and complete in all the will of God, Colossians 4:12,” rest in no attainment short of that. “Let all deceit be put away from you.” Determine, through grace, that God himself shall discern no allowed evil within you; so shall you “walk holily and unblamably before God,” and be pure and blameless until the day of Christ! Philippians 1:10.”

Charles Simeon

1 Chronicles 29:15

“We are pilgrims and strangers in your sight, as were all our forefathers. Our days on earth are like a shadow, and there is no abiding.”

The more truly pious we are, the more shall we be clothed with humility. On no occasion had David evinced more exalted piety, than in his preparations for the building and furnishing the temple, which he was not permitted in his lifetime to erect. “He had prepared for it with all his might,” “because he had set his affection to the house of his, God verse 2, 3.” And what reflections did these efforts generate in his mind? Was he filled with self-delight? Did he assume any merit to himself? No! he gave to God the glory of all that had been done, acknowledging that the power to do it was the effect of God’s bounty, and the disposition to do it the fruit of his grace.

A more sublime ascription of praise will scarcely be found in all the Book of God, than that which he uttered on this occasion. He bore in mind, that, as his continuance here was but of short duration, itbefit him to exert himself with all possible zeal, while any opportunity to serve God remained. The expressions which he made use of in my test will lead me to show you,

I. The present state of believers as it is here represented.

Christians are but “strangers and pilgrims” upon earth.

This world is not our home. If we are saints indeed, then we are children of a heavenly Father; and Heaven itself is our true home. 1 Peter 1:3-4.

This world is but a wilderness through which we are passing to our Father’s house! We are mere pilgrims here. The people among whom we sojourn are governed by different laws, and speak a different language, and are strangers to us, even as we are to them.

We are only like travelers at an inn. If our accommodations are good, we are thankful for them; but we are not overly elated, because we regard them as merely momentary, and have our minds intent on far higher joys to come.

On the other hand, if our accommodations at our earthly inn are of a less comfortable nature, we feel no great disappointment. We consider that as connected to our state as pilgrims. We are consoled with the thought that in due season we shall reach our eternal home, where there is fullness of joy for evermore!

This has been the state of all the saints from the beginning. They gloried in the thought that they were “seeking a better country,” which they would inhabit forever!

Hebrews 11:13 “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were strangers and pilgrims on earth!”

This representation is confirmed by actual experience.

“Our days on earth are like a shadow, and there is no abiding.” Behold the shadow of a cloud passing over the fields—how rapidly does it proceed! How speedily does it vanish, not leaving the slightest trace of it behind! Thus generations pass away, and “the places where they have lived know them no more.” “No one has found here any continuing city.” The antediluvians lived for eight or nine hundred years; yet they died at last. How short, then, is our continuance, now that the term of life is reduced to seventy or eighty years! Let the oldest of us look back:

Our life seems to have been but “a mere span.”

It has “declined as a shadow, Psalm 102:11.”

It has come to an end, “as a tale that is told, Psalm 90:9.”

It has been “as a vapor, that appears for a moment, and then vanishes away! James 4:14.”

Thus it has been with all, however great or however good. The kings of the earth, that have made all the world to stand in awe of them, have passed away; yes, and their very empires have vanished with them! Where are now the Assyrian, Babylonish, Persian, Grecian, and Roman empires? They have been swallowed up, as it were, and lost; together with the monarchs by whom they were established.

In like manner, “the Prophets and Apostles—where are they?” They filled but an appointed time, and then were taken to their eternal rest. But, in truth, the very place where we are assembled gives us a convincing evidence, that, whether by choice or not, the same character pertains to every one of us: we are but pilgrims upon earth, hastening every moment to our destined home.

Let us, then, mark,

II. The conduct which the consideration of that future blessed state is calculated to inspire.

Frequently is the consideration of that future blessed state urged upon us, as a motive to that habit of mind which the state itself demands. “I beseech you, then, as strangers and pilgrims, 1 Peter 2:11.”

1. Be moderate in your regards for earthly things.

A man intent on reaching his destined home, would not think of making any place his final rest, because of its beautiful prospects or its comfortable accommodations. He would be pleased with them, and thankful for them as refreshments by the way; but he would not think of resting in them as his eternal portion. So must we look beyond these transient things, and rest in nothing short of our destined glorious home. To this effect is the counsel of the Apostle Paul, “What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away! 1 Corinthians 7:29-31.” “Let your moderation, then, be known unto all men;” and “set your affections on things above, and not on things on the earth!”

2. Be diligent in the prosecution of your journey heaven-ward.

You have no time to lose. Whether your stay in this wilderness is more or less protracted, you will find every hour short enough for the making of such a progress as will ensure a happy termination of your labors. You are not merely in a journey; but in a race, which requires the most strenuous and unremitted exertions! Whatever advance you may have made, you are to “forget what is behind, and to press forward to that which is ahead, so that you may attain the prize of your high calling.” Never are you to be weary of well-doing; for “then only will you reap, if you faint not.”

3. Avail yourselves of the helps which God has provided for you along the way.

To his people in the wilderness, God gave a daily supply of manna from the clouds, and of water from the rock that followed them. And similar provision has he made for us also, in our way to the promised land; and, in the strength of it, we may prosecute our journey without fear. If we are “strong in the Lord, and in the power of his might”—then what may we not undertake, with a full assurance of success? We need not draw back from any labor; for “the grace of Christ shall surely be sufficient for us!” Nor need we fear any enemy; for we shall be “more than conquerors, through Him who loved us!”

4. Keep your eye fixed on Heaven, as your eternal glorious home.

What would ever divert your steps, or retard them for an instant, if you contemplated as you ought, the blessedness that awaits you at the close of your short earthly journey? To be in your Father’s house, in the very mansion prepared for you; yes, and in the very bosom of that Savior, who went, as your forerunner, to prepare it: to have all your trials forever terminated, and all your dangers forever past, and all your labors forever ended; and to have nothing but an eternity of bliss, such as no words can express, no imagination can conceive. What joy will you feel in the retrospect, what exultation in the prospect, and, above all, what recollections as arising from the stupendous mystery of redemption, whereby the whole has been accomplished for you!

Set before you this prize; and then tell me whether you will ever need anything to carry you forward in your heavenly course. Truly, the contemplation of that eternal glory will swallow up everything else, even as the stars of Heaven are eclipsed by the meridian sun. Joys will be no joys, and sorrows no sorrows—I mean, not worth being so accounted; if only you keep Heaven in your view; for neither the comforts “nor the sufferings of this present life are worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Moses, Hebrews 11:24-26,

and Paul, Acts 20:24,

and all the saints, Hebrews 11:35,

yes, and even the Lord Jesus Christ himself, Hebrews 12:2—were animated by this thought; and, if it fully possesses your mind, you can never faint, nor ever come short of that glorious rest which remains for you! 2 Peter 1:10-11.

SAINTS PILGRIMS AND STRANGERS ON EARTH

1 Chronicles 29:15

“We are pilgrims and strangers in your sight, as were all our forefathers. Our days on earth are like a shadow, and there is no abiding.”

The more truly pious we are, the more shall we be clothed with humility. On no occasion had David evinced more exalted piety, than in his preparations for the building and furnishing the temple, which he was not permitted in his lifetime to erect. “He had prepared for it with all his might,” “because he had set his affection to the house of his, God verse 2, 3.” And what reflections did these efforts generate in his mind? Was he filled with self-delight? Did he assume any merit to himself? No! he gave to God the glory of all that had been done, acknowledging that the power to do it was the effect of God’s bounty, and the disposition to do it the fruit of his grace.

A more sublime ascription of praise will scarcely be found in all the Book of God, than that which he uttered on this occasion. He bore in mind, that, as his continuance here was but of short duration, itbefit him to exert himself with all possible zeal, while any opportunity to serve God remained. The expressions which he made use of in my test will lead me to show you,

I. The present state of believers as it is here represented.

Christians are but “strangers and pilgrims” upon earth.

This world is not our home. If we are saints indeed, then we are children of a heavenly Father; and Heaven itself is our true home. 1 Peter 1:3-4.

This world is but a wilderness through which we are passing to our Father’s house! We are mere pilgrims here. The people among whom we sojourn are governed by different laws, and speak a different language, and are strangers to us, even as we are to them.

We are only like travelers at an inn. If our accommodations are good, we are thankful for them; but we are not overly elated, because we regard them as merely momentary, and have our minds intent on far higher joys to come.

On the other hand, if our accommodations at our earthly inn are of a less comfortable nature, we feel no great disappointment. We consider that as connected to our state as pilgrims. We are consoled with the thought that in due season we shall reach our eternal home, where there is fullness of joy for evermore!

This has been the state of all the saints from the beginning. They gloried in the thought that they were “seeking a better country,” which they would inhabit forever!

Hebrews 11:13 “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were strangers and pilgrims on earth!”

This representation is confirmed by actual experience.

“Our days on earth are like a shadow, and there is no abiding.” Behold the shadow of a cloud passing over the fields—how rapidly does it proceed! How speedily does it vanish, not leaving the slightest trace of it behind! Thus generations pass away, and “the places where they have lived know them no more.” “No one has found here any continuing city.” The antediluvians lived for eight or nine hundred years; yet they died at last. How short, then, is our continuance, now that the term of life is reduced to seventy or eighty years! Let the oldest of us look back:

Our life seems to have been but “a mere span.”

It has “declined as a shadow, Psalm 102:11.”

It has come to an end, “as a tale that is told, Psalm 90:9.”

It has been “as a vapor, that appears for a moment, and then vanishes away! James 4:14.”

Thus it has been with all, however great or however good. The kings of the earth, that have made all the world to stand in awe of them, have passed away; yes, and their very empires have vanished with them! Where are now the Assyrian, Babylonish, Persian, Grecian, and Roman empires? They have been swallowed up, as it were, and lost; together with the monarchs by whom they were established.

In like manner, “the Prophets and Apostles—where are they?” They filled but an appointed time, and then were taken to their eternal rest. But, in truth, the very place where we are assembled gives us a convincing evidence, that, whether by choice or not, the same character pertains to every one of us: we are but pilgrims upon earth, hastening every moment to our destined home.

Let us, then, mark,

II. The conduct which the consideration of that future blessed state is calculated to inspire.

Frequently is the consideration of that future blessed state urged upon us, as a motive to that habit of mind which the state itself demands. “I beseech you, then, as strangers and pilgrims, 1 Peter 2:11.”

1. Be moderate in your regards for earthly things.

A man intent on reaching his destined home, would not think of making any place his final rest, because of its beautiful prospects or its comfortable accommodations. He would be pleased with them, and thankful for them as refreshments by the way; but he would not think of resting in them as his eternal portion. So must we look beyond these transient things, and rest in nothing short of our destined glorious home. To this effect is the counsel of the Apostle Paul, “What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away! 1 Corinthians 7:29-31.” “Let your moderation, then, be known unto all men;” and “set your affections on things above, and not on things on the earth!”

2. Be diligent in the prosecution of your journey heaven-ward.

You have no time to lose. Whether your stay in this wilderness is more or less protracted, you will find every hour short enough for the making of such a progress as will ensure a happy termination of your labors. You are not merely in a journey; but in a race, which requires the most strenuous and unremitted exertions! Whatever advance you may have made, you are to “forget what is behind, and to press forward to that which is ahead, so that you may attain the prize of your high calling.” Never are you to be weary of well-doing; for “then only will you reap, if you faint not.”

3. Avail yourselves of the helps which God has provided for you along the way.

To his people in the wilderness, God gave a daily supply of manna from the clouds, and of water from the rock that followed them. And similar provision has he made for us also, in our way to the promised land; and, in the strength of it, we may prosecute our journey without fear. If we are “strong in the Lord, and in the power of his might”—then what may we not undertake, with a full assurance of success? We need not draw back from any labor; for “the grace of Christ shall surely be sufficient for us!” Nor need we fear any enemy; for we shall be “more than conquerors, through Him who loved us!”

4. Keep your eye fixed on Heaven, as your eternal glorious home.

What would ever divert your steps, or retard them for an instant, if you contemplated as you ought, the blessedness that awaits you at the close of your short earthly journey? To be in your Father’s house, in the very mansion prepared for you; yes, and in the very bosom of that Savior, who went, as your forerunner, to prepare it: to have all your trials forever terminated, and all your dangers forever past, and all your labors forever ended; and to have nothing but an eternity of bliss, such as no words can express, no imagination can conceive. What joy will you feel in the retrospect, what exultation in the prospect, and, above all, what recollections as arising from the stupendous mystery of redemption, whereby the whole has been accomplished for you!

Set before you this prize; and then tell me whether you will ever need anything to carry you forward in your heavenly course. Truly, the contemplation of that eternal glory will swallow up everything else, even as the stars of Heaven are eclipsed by the meridian sun. Joys will be no joys, and sorrows no sorrows—I mean, not worth being so accounted; if only you keep Heaven in your view; for neither the comforts “nor the sufferings of this present life are worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Moses, Hebrews 11:24-26,

and Paul, Acts 20:24,

and all the saints, Hebrews 11:35,

yes, and even the Lord Jesus Christ himself, Hebrews 12:2—were animated by this thought; and, if it fully possesses your mind, you can never faint, nor ever come short of that glorious rest which remains for you! 2 Peter 1:10-11.

Charles Simeon

1 Chronicles 29:2

“With all my might I have provided for the temple of my God–gold for the gold work, silver for the silver, bronze for the bronze, iron for the iron and wood for the wood, as well as onyx for the settings, turquoise, stones of various colors, and all kinds of fine stone and marble–all of these in large quantities.”

There is no end to the benefits which we may derive from Scripture history. What if our situation and circumstances are different from those which are there adverted to? The advantage to be received from the relation of them is not a whit the less; on the contrary, it often happens that the voice of God in them is on that very account the more powerful.

Take, for instance, the example before us. David, of his own mind, desired to build a temple for the Lord; and he was forbidden to do it; yet “with all his might he prepared for it;” though it was never to be done until he was removed to the eternal world. It may be said, and with truth, that we are not, nor are at all likely to be, in circumstances like his; yet will his example be found of very peculiar use, while I set before you,

I. The zeal which David manifested for the building of a material temple to the Lord.

Though forbidden to execute his wishes, he was not forbidden to prepare for the execution of them by his son and successor on the throne of Israel. He, therefore, availed himself of the wealth and influence which God had given him, himself to contribute, out of his own personal property; and to promote a similar liberality among his subjects.

Now, it may be asked, On what principle did he proceed? And why should he so strip both himself and his people of their possessions, for the purpose of raising a structure to the Lord? I answer, he did it:

1. To honor God.

David had built for himself a noble palace; and he could not endure to live in a house of cedar himself, while the ark, which was the symbol of the divine presence, dwelt in a tent. True, no earthly house could be a fit habitation for Him who fills Heaven and earth; but still it was more fitting that there should be for God a fixed abode; and by making it “exceeding magnificent,” it would become an object of admiration to all the surrounding nations. It would also fill all his own people with reverence; and thus be the means of honoring God among them, and of exalting in their esteem its Divine Inhabitant. And was not this an object worthy to be promoted, whatever might be the trouble, or whatever the expense?

2. To bring down a blessing upon his whole land.

Greatly would it facilitate the access of all the people to their God, especially when they should come up annually, at the three appointed seasons, to worship there. And much would they see that would afford them abundant edification. Indeed, the lampstands and lavers that were used in the tabernacle were multiplied ten-fold in the temple; and the accommodations for the worshipers would be enlarged, perhaps a hundred-fold. While, therefore, the very sight of that magnificent structure would fill them with reverential awe, they would derive exceeding great comfort and encouragement from the increased facilities of social worship.

Beyond a doubt, in proportion as they delighted in drawing near to God, God would delight in drawing near to them; and in proportion as they sought him, he would be found by them, and pour out his benefits upon them.

And could a monarch improve his wealth and influence better than in such a work? No, surely; no labor, however great, nor any sacrifice, however costly, would be ill bestowed in the advancement of so blessed and desirable an end. Millions of gold and silver were well appropriated to a cause like this.

But greater far is,

II. The zeal that befits us in raising a spiritual temple in his name.

In reference to this work, no prohibition is issued to any living soul; but, on the contrary, a commandment is given to all. And infinitely more does it deserve our utmost exertions; we all are called to aid in raising this nobler edifice.

Yes, a nobler edifice it is indeed!

Its foundation is more solid.

The material temple, doubtless, was built on a foundation well fitted for its support. But Jesus Christ is, “the foundation laid in Zion;” on him must we raise the edifice, Isaiah 28:16; or rather “on the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner-stone, Ephesians 2:20.”

Its materials are more precious.

Doubtless of timber and stone, there was the most careful selection that could be made. But our temple consists of “living stones, 1 Peter 2:4-5,” every one of them possessing the Spirit of God, and animated with the very life that is in Christ Jesus, Galatians 2:20. Colossians 3:3-4.

Its architect is more honorable.

Bezalel and Aholiab are immortalized by their unrivaled skill. But of the Temple in which our assistance is required, it must be said, “Its Builder and Maker is God! Hebrews 11:10.” There is not a stone belonging to it which has not been hewn out of the quarry by God himself, and formed and fashioned by Him who built the universe! So true is that declaration of the Apostle, “We are God’s workmanship, created in Christ Jesus unto good works, Ephesians 2:10.”

Far nobler sacrifices, too, are offered in it.

All the cattle upon a thousand hills were not worthy to be compared with the sacrifice of a broken and contrite spirit. “With every such offering God is well pleased;” and the temple itself is infinitely more raised in his esteem, on account of the offerings presented there, Isaiah 66:1-2. Not one is ever inflamed with his heavenly fire, but the fragrances of it ascend up before him with acceptance, and are “well pleasing to him through Jesus Christ! Psalm 51:17.”

The manifestations of God in this spiritual temple are also more bright.

True, in the material temple, God so filled it, that the priests could no longer stop to minister there, 1 Kings 8:10-11. But in his spiritual temple he dwells, not by a bright cloud, the symbol of his presence, but by his own immediate presence; making it “his habitation through the Spirit, Ephesians 2:22,” and displaying to the view of every faithful worshiper “all the glory of the Godhead in the face of Jesus Christ! 2 Corinthians 3:18.

The whole system of this spiritual temple is more lasting.

The material temple has been so entirely destroyed, that not even its site can now be accurately ascertained. But the spiritual Temple shall endure forever, as we are told by the beloved Apostle, “I heard a loud voice from the throne saying: Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away! Revelation 21:3-4.”

The Romans utterly destroyed the earthly temple; but not all the power and policy of Hell shall ever prevail against the other.

What zeal, then, can be too great, in promoting such a work as this?

Did David prepare with all his might for the house which he was forbidden to construct? Then surely we should spare no labor and no cost in advancing the work to which we are called. We should devote to it both ourselves and our property; ourselves surely in the first instance, 2 Corinthians 8:5; for without that sacrifice, all the wealth of kingdoms would be a vain and empty, yes, a hateful and detestable offering! Isaiah 66:3. Romans 12:1. Along with that, we must present also our gold and our silver, to the utmost extent of our power, verses 13, 14. It cannot be that men should go forth to preach the Gospel to Jews and Gentiles, all over the world, at their own cost; nor can the Holy Scriptures be translated into all languages, and be dispersed over all countries, without great and liberal contributions from the people of God.

David and his subjects gave so richly of their substance to raise a temple of wood and stone, and even adored God for giving them the inclination and ability to contribute.

Much more should we be willing to give all that we can spare. I had almost said, all that we possess—for the advancing of God’s kingdom over the face of the whole earth. 2 Corinthians 8:3-4.

If anyone says, “I can do nothing towards that great work;” let him know, that he has at least one Temple to prepare, even his own soul, which must, before it can be happy, become “a Temple of the living God! 1 Corinthians 3:16; 1 Corinthians 6:19.” That you must prepare, by penitence and faith, to be the habitation of Almighty God! 2 Corinthians 6:16.

But take care that “Christ be the foundation on which you build; for there neither is, nor can be, any other, 1 Corinthians 3:11.”

Take care, also, what your superstructure is, “If it is hay, straw, stubble, it will be burnt up. It must be of gold, and silver, and precious stones,” in order to be approved of the Lord, 1 Corinthians 3:12-15.

Take care, also, not to retain in your bosom any evil disposition. God could not endure that his temple of old should be defiled; much less will he allow any lusts to be harbored in the soul of man with impunity, “If any man defiles the Temple of God, him shall God destroy; for the Temple of God is holy; which Temple you are, 1 Corinthians 3:17.” I call on every one of you, then, to be “workers together with God” in this sacred cause 2 Corinthians 6:1; and, “whatever your hand finds to do, do it with all your might! Ecclesiastes 9:10.”

Charles Simeon

1 Chronicles 28:9

“And you, my son Solomon, acknowledge the God of your father, and serve him with wholehearted devotion and with a willing mind, for the LORD searches every heart and understands every motive behind the thoughts. If you seek him, he will be found by you; but if you forsake him, he will reject you forever.”

Whatever may have been their own conduct through life, it is the wish of most men in a dying hour, that their children should walk in the ways of integrity and honor. But men of piety have higher views—they wish their children not merely to pass through this world with honor, but to obtain happiness beyond the grave! The advice of David in the words before us, is precisely such as every religious parent would wish to give to his surviving family. Let us observe,

I. The advice here given.

The occasion was most solemn. David had desired to build a temple for the Lord, but was forbidden; and was directed to devolve that office on his son Solomon. All the princes and great men of the nation were convened to assist at the solemnity; and in the presence of them all did David direct his son,

1. Whom to seek.

The terms here used have surely a peculiar force, David does not say to his son, “acknowledge the God of Israel;” but “acknowledge the God of your father;” by which expression he evidently called the attention of Solomon to the character of Jehovah as exemplified in all his dealings towards David. It is as though he had said,

“Acknowledge that sovereign God, who chose me above all to rule his people Israel.

Acknowledge that almighty God who, in all my dangers from Saul or other enemies, has preserved me to the present hour.

Acknowledge that merciful God who forgave me all my great transgressions in the matter of Uriah; and that faithful God who has fulfilled to me all his great and precious promises, in raising you up to sit on my throne, and to build a temple to the Lord”.

Acknowledge this God.

Study his character as displayed in all his conduct towards me.

Acquaint yourself with him in the most intimate and endearing manner.

Seek him as your friend, your portion, your eternal great reward!

But remember that it is in Christ only that this character of God can be fully seen. Seek then to know God as reconciled to you in the Son of his love; and let “this God be your God forever and ever!”

2. How to serve him.

Integrity of heart is indispensable in all who would serve their God aright. Absolute perfection is not to be expected by fallen man; but that measure of perfection which consists in a pure freedom from all deceit, not only may, but must, be attained. To be “Israelites indeed,” we must be “without deceit.”

There must be no lust which we desire to retain.

There must be no duty from which we draw back.

There must be no sacrifice which we are averse to make.

The will of God, even his whole will, without any limitation or exception, must be that to which we aim to be conformed.

And in our labors to fulfill our duty, we must not be constrained by slavish fear, but by filial love.

We must feel the service of our God to be perfect freedom; and find all our delight in it, like the angels, who “do his will, hearkening to the voice of his Word.”

As we are to love our God, so also are we to serve him, “with all our heart, and mind, and soul, and strength.”

The importance of this charge is strongly marked in,

II. The considerations with which it is enforced.

Two arguments are here used to impress the foregoing exhortation the more deeply on Solomon’s mind. They are briefly these:

1. That God is privy to our inmost thoughts!

If God could judge only by the outward appearance, we might with less danger be inattentive to our hearts. But the heart of man is as visible to him as the sacrifices when flayed and divided asunder were to the priests of old, Hebrews 4:13. Not the thoughts only, but “every motive behind the thoughts.” The very first risings of them before they are formed into a distinct apprehension of the mind, are all seen and marked by Him, so as to ascertain with precision their nature and quality; and to make them infallible grounds of condemnation or acquittal in the day of judgment. Not actions only, but “the thoughts of men are weighed by him,” so as to discern how much there is of good or evil in every inclination, affection, appetite, and motion of the soul.

What a reason is this for attending to the frame of our minds in the service of our God! That, and that only which is according to his Word, will be accepted by him. Whatever there is of formality, or hypocrisy, or of any evil principle, will all be separated as chaff from the wheat, to be consumed in the fire, when the wheat is treasured up in his garner.

Alas! how little that is truly good, will be found even in the best of men! Consider this, all you who would find acceptance with God; and endeavor to approve yourselves to Him, “who searches the heart, and tries the thoughts!”

2. That he will deal with us according as we conduct ourselves towards him.

It is grievous that men should explain away the plainest declarations of God, in order to accommodate them to human systems. There is nothing clearer in all the inspired volume, than that “God will be found by those who seek him, and that he will cast off those who forsake him.” We appeal to the experience of all who are in the slightest degree acquainted with vital godliness. “Did God ever say to any man, Seek my face in vain?” On the other hand, Whoever turned back from him, without suffering loss in his soul? Who has not found that the Spirit of God may be grieved and provoked to withdraw his gracious communications? Most assuredly he will not always strive with man, but will give us up to our own hearts’ lusts, if we willfully harbor those dispositions or affections which are hateful in his sight.

Moreover, in the eternal world, he will recompense every man exactly according to his works; adjudging to his diligent servants a reward proportioned to their diligence in improving their talents, and to the disobedient servants a punishment proportioned to their guilt.

Who can reflect on this, and not feel the force of the advice given in our text? Our happiness both in time and in eternity depends on our present diligence and fidelity. Let us therefore implore help from God, that we may so devote ourselves to him now, as to be approved by him in the day of judgment.

ADDRESS.

1. To parents.

You see in David, what your chief desire should be for your children. We say not that you should be indifferent about their worldly advancement; for that also is important in its place; but your great concern should be to have them truly pious and devoted to God. Labor then, by every possible means, to attain this point. Call them to you, and address them each by name with all tenderness and fidelity; remembering that you yourselves must answer unto God for the influence with which he has invested you for their good; and that, if they perish through your neglect, their blood will be required at your hands!

2. To the young.

Such advice as that which is given in our text, you are ready to judge premature, or at least to think you have good reason for delaying your attention to it. But are you young, and moving in an elevated sphere, and engaging in concerns of vast importance? So was Solomon; yet were these no reasons for David to withhold the advice, or for Solomon to reject it. Remember, it is for eternity, and not for time alone, that you should live! If you disregard the admonitions of your parents who now so long for your welfare—it will be swift witnesses against you at the day of judgment!

3. To all who are here present.

It is not unfitting a minister of Christ to regard his flock with parental solicitude, or to address them in the language of our text. Let me then address each of you, as it were, in the presence of the whole collective body, and urge you to seek after God with your whole hearts.

Do not rest in a formal routine of duties, or in a partial conformity to his revealed will. See that your “hearts are right with him;” and never rest until you have “the witness of his Spirit,” and “the testimony of your own conscience, that in simplicity and godly sincerity you have your conduct in the world.” Such a state of mind is most desirable for every one of us; and it is the best preparative, no less for the duties of this life, than for the enjoyments of the life to come!

Charles Simeon

1 Chronicles 22:19

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

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

I. The occasion on which this injunction was given.

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

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

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

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

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

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

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

Two things are here pointed out:

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

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

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

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

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

2. In what way we are to prosecute it.

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

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

Application:

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

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

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

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

Charles Simeon

1 Chronicles 22:9-10

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

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

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

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

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

Solomon was eminently favored by God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Reflections.

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

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

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

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

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

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

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

no love to his person,

no admiration of his glory,

no zeal for his honor?

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

Charles Simeon

1 Chronicles 17:24

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

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

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

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

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

I. The relation which God bears to his people.

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

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

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

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

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

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

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

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

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

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

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

But let us inquire more distinctly:

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

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

1. The care of his providence.

See what he did for Israel of old.

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

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

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

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

2. The communications of his grace.

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

3. The manifestations of his love.

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

4. The possession of his glory.

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

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

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

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

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

This, then, may God expect from us:

1. That we “be His obedient people”.

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

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

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

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

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

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

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

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

Let me, then, conclude with two proposals:

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

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

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

the one source of all our joy;

the one object of all our love;

the one end of our very being.

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

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

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

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

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

We know it to be our duty;

we believe it to be our privilege;

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

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

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

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

Charles Simeon