Psalm 102:25-28

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

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

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

I. The perfections of Christ.

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

1. Observe Christ’s eternity.

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

1. Observe Christ’s immutability.

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

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

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

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

1. The stability of the Church at large.

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

2. The final salvation of every true believer.

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

Improvement.

Is there among you any tempted soul?

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

To those who are maintaining their steadfastness in the Gospel.

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

Charles Simeon

Psalm 102:13-15

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

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

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

In considering this event, we shall notice,

I. The time fixed for it.

God most assuredly has mercy in store for Zion.

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

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

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

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

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

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

We think too that we may already see,

II. The signs of its approach.

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

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

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

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

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

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

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

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

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

Nor are we left in uncertainty about,

III. The effects of its arrival.

To the Jews themselves the effects will be glorious.

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

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

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

ADDRESS.

1. Have compassion upon Zion.

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

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

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

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

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

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

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

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

Charles Simeon

Psalm 101:3

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

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

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

Let us consider,

I. The work which he here so determinately reprobates.

The two points to which he seems to refer are:

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

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

2. A lack of constancy in religion.

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

Various are the sources of this declension.

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

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

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

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

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

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

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

1. We should abhor sin in principle.

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

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

2. We should avoid sin in practice.

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

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

ADDRESS.

1. Mark well the beginnings of spiritual declension.

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

2. Avoid the means and occasions of spiritual declension.

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

Charles Simeon

Psalm 101:2

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

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

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

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

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

I. The great importance of David’s resolution.

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

1. The peace and comfort of our own souls.

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

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

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

2. The benefit to all around us.

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

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

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

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

3. The honor of God and his Gospel.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon

Psalm 101:1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Judgments, if unmixed, would sink us into despondency.

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

1. To conform them to the divine image.

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

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

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

2. To stimulate them in their way to glory.

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

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

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

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

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

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

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

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

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

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

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

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

Who does not see here.

1. The value and importance of faith!

Sense beholds things as they appear.

Faith beholds them as they really are.

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

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

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

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

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

2. The blessedness of true believers!

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

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

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

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

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

Charles Simeon

Psalm 100:1-5

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

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

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

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

I. A call to delight ourselves in God.

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

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

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

We may next observe,

II. The grounds of this duty stated.

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

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

But who sought you out in your wanderings?

Who brought you home to the fold of Christ?

Who feeds you yet daily in green pastures?

Who protects you from all your enemies?

Who is the one source of all that you enjoy?

Can it in any measure be ascribed to yourselves?

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

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

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

As we proceed in the Psalm, we find,

III. A further statement of our duty.

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

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

We find also,

IV. Additional grounds for the performance of it.

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

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

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

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

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

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

See, then, in this Psalm,

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

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

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

2. How to attain joy in it’s utmost.

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

Charles Simeon

Psalm 98:1-9

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

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

I. Some grounds and matter for our joy.

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

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

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

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

His laws are equally binding on the rich and poor.

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

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

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

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

This is indeed a ground for the most exalted joy:

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

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

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

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

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

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

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

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

Surely we must rejoice in it!

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

II. An exhortation to rejoice.

The animated exhortation of the Psalmist implies that,

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

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

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

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

2. We should express our gratitude for it:

With frequency.

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

With fervor.

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

With unanimity.

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

Charles Simeon

Psalm 97:11

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

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

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

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

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

I. Genuine uprightness of heart described.

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

Now, uprightness of heart necessarily includes:

1. A MIND open to the reception of truth.

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

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

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

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

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

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

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

4. A LIFE in habitual accordance with these principles.

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

Behold then the upright man in his daily walk.

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

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

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

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

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

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

II. The blessedness that awaits genuine uprightness of heart.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ADDRESS.

1. Seek genuine integrity.

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

Let your minds be open to the reception of truth.

Let your wills be determined to embrace Scripture truth.

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

Let your lives be regulated altogether by its dictates.

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

2. Seek genuine happiness.

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

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

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

Charles Simeon

Psalm 97:2

“Clouds and thick darkness are round about him; righteousness and judgment are the habitation of his throne!”

The reign of Christ is here spoken of, as a ground of joy to the whole world, “The Lord reigns; let the earth rejoice; let the distant shores be glad.” That Christ is the person to whom the Psalm refers, we are assured on infallible authority; for, in the Epistle to the Hebrews, we are told that the injunction, “Let all God’s angels worship him!” was given by the Father in reference to him, “When He (the Father) brings in the First-begotten into the world, he says, And let all the angels of God worship him. Compare verse 7 with Hebrews 1:6.”

As to the particular advent of our Lord, I conceive that, in the Psalm before us, the period alluded to is that in which our Lord came to conduct the Hebrew nation through the wilderness to the Promised Land. “He came down with thunderings and lightnings, and a thick cloud,” in exact accordance with the description given of him in this Psalm. Compare verses 2-5 with Exodus 19:11; Exodus 19:16.

At the precise period of his incarnation there were no such signs; though at his death and resurrection, which may properly be included in that period, there were similar demonstrations of his Divine Majesty; and at his future advent we are assured he will “come in power and great glory,” such as that with which he was attended at the time of his ascension to the right hand of God, Acts 1:11 with Luke 21:27. But it is not to any one of these periods that I shall confine my attention; because the language of my text is general, and may well be considered as referring to all periods and to all events; for there is no one part of the divine government to which it may not be well applied, every act of it being involved in impenetrable obscurity—yet founded in wisdom, and goodness, and truth, and equity.

In unfolding, then, the truth contained in my text, I will endeavor to illustrate it:

I. Inscrutable depths will be found in the dispensations of God’s providence.

Survey the state of the whole world since the fall of man.

See the state in which every child is born into the world; how “shaped in iniquity,” how altogether unlike to man in his original creation, Psalm 51:5. Ephesians 2:3. See also, as they grow up to maturity and put forth their powers, what wickedness they commit, and what misery they spread around them—none being a greater enemy to man than man himself!

Behold the brute creation; these, though incapable of sin, feel bitterly its penal consequences; and show, beyond a possibility of doubt, that they inherit qualities which they did not originally possess; being hostile to each other, and in many instances the common enemies of man.

The very earth itself also partakes of the curse due to sin; and all the elements are armed against the human race, to inflict on them, as God shall appoint, the destruction they have merited.

I ask then: Are not “clouds and thick darkness round about that God by whose ordinance these things exist? Can anyone give a satisfactory explanation of them all, or even of any one of them? Yet we are sure that “righteousness and judgment are the habitation (the basis) of them all.” For whether we understand his ways or not, “his work is perfect, and all his ways are judgment; a God of truth, and without iniquity; just and right is he, Deuteronomy 32:4.”

Mark also his dealings with individual men.

What an amazing disparity do we find among men!

Some are endued with great mental powers; while others, from their very birth, through a lack of intellectual capacity, are in a state more helpless and degraded than the beasts themselves.

Some possess all the comforts of health; and others protracting a miserable existence, from which, at any moment, death would be a merciful relief!

Some are destitute of the most common necessities of life; while others revel in every species of luxurious abundance!

To what can we trace this vast diversity for, if we attempt to account for it on the common principles of equity, what shall we say? Surely “clouds and darkness are round about it” all; and faith is left to supply the deficiencies of reason. We know that God cannot err, and that “all his ways are both mercy and truth.” His “way, indeed, is in the sea, and his footsteps are not known, Psalm 77:19; but “his righteousness is like the great mountains, though his judgments are a great deep, Psalm 36:6.”

II. Inscrutable depths are also found in the method of God’s grace in salvation.

Here the difficulties are greater still. Consider,

1. The revelation itself.

What a mystery is here! The substitution of God’s coequal, co-eternal Son, in the place of his own sinful and rebellious creatures!” The Holy and the Just One , in the place of the unholy and unjust! 1 Peter 3:18. Or rather, if I might venture to use such an expression, I would almost say, The death of the incarnate God—in the place and for the sake of incarnate devils! You remember what our blessed Lord himself said, even to those who called themselves the Lord’s people, “You are of your father the devil; and the lusts of your father you will do! John 8:44.” Yet for such did Jesus die, even for the chief of sinners. Tell me, Are there not “clouds and darkness” here? Yet I hesitate not to say, that “righteousness” pervades it all; and “judgment,” such as shall finally approve itself to the whole intelligent creation, is the basis of it.

In fact, it is this which, above all other things in the whole universe, displays the righteousness of God, who, by exacting such a sacrifice, then most of all shows himself just, when he justifies those who believe in his dear Son! Romans 3:25-26.

2. The objects selected to enjoy its benefits.

The great mass of mankind, from the Deluge to the time of Abraham, were left in darkness, insomuch that the knowledge of the true God had nearly vanished from the earth. And then was God pleased to fix on Abraham, an idolater in the midst of an idolatrous family and nation, and to reveal his covenant to him. To Isaac also, in preference to Ishmael his elder child; and to Jacob also, in preference to Esau—was it given to be comprehended in this covenant; yes, given while both of them were yet in the womb, and consequently before they had done either good or evil. Let anyone explain this, or account for it in any other way than that suggested by our Lord, “Even so, Father, for so it seemed good in your sight!”

God’s sovereignty in salvation is apparent throughout history, and in our times as well, in choosing the poor, the weak, the vile—in preference, for the most part, to the rich, the great, the moral. For it is found, in ten thousand instances, that “publicans and harlots enter into the kingdom before the subtle and self-righteous Pharisees.” The man who sees no mystery here, only betrays his own ignorance and stupidity. A man with ever so contracted a view of this subject, must of necessity exclaim, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! Romans 11:33.”

3. The trials to which the elect are subjected, in their way to Heaven.

One would suppose that God’s chosen people should be freed from:
the persecutions of men,
the assaults of devils,
the temptations of sin, and
from all which might endanger their salvation;
but God sees fit to give both to men and devils a kind of licence to assault his redeemed people; as it is said, “You wrestle not with flesh and blood, but with principalities and powers and spiritual wickedness in high places! Ephesians 6:12.”

One would suppose that those whom he has redeemed with the blood of his only dear Son, should be free from these things; but, on the contrary, he says, “If you are without chastisement, whereof all are partakers, then are you illegitimate, and not sons.”

One would suppose at least, that from their conversion to God they should be freed from the corruptions of their nature and the power of the evil principle within them.

But far different are his dealings with his redeemed people; and through much tribulation he brings every one of them to glory.

In all these things he is “both wise and good;” and, however intricate or circuitous the way may be whereby he leads his people to glory, it will be found at last to have been “the right way! Psalm 107:7;” the right way for their benefit, and the right way also for the honor of his own great name.

III. Let us yet further contemplate the inscrutableness of God’s ways, in the final outcome of all things.

How tremendous will be the difference between the states of different men!

View Heaven and all its glory, and Hell with all its misery; and consider that both the one and the other will be eternal; and then consider how short the period of time is in which any man is preparing for the one or the other of these states; and how small the distance between their real characters, if estimated by the common standard of the world. Above all, contemplate the rich youth, who thought he had fulfilled the whole Law from his earliest youth, cast out; and the dying thief, who spent his whole life, even to his last hour in sin, exalted to glory!

Is there nothing mysterious in this?

Truly, we must acknowledge that these things are utterly pass all human comprehension. We are sure that “the Judge of all will do right,” and that the day of judgment is especially appointed “for the revelation of the righteous judgment of God! Romans 2:5;” but we must wait until he shall be pleased to throw the true light upon his own mysterious ways, and to take the veil from our hearts, that we may be able to comprehend them.

Surely from this subject we may learn:

1. Submission.

Your trials, I will suppose, are great. But are they greater than your desert of punishment? Or do you know all the gracious designs which God has to accomplish by them? “Be still, then, and know that he is God;” and, under the most grievous affliction that can come upon you, learn to say, “It is the Lord; let him do what seems good to him.”

2. Gratitude.

Look back upon the ways of God; and, however you may have been disposed at the time to say, “All these things are against me!” say whether you have not found that he has brought good out of evil, and given you reason to acknowledge, that his judgments were mercies in disguise? Were you left to yourselves, you would choose nothing but what should be pleasing to flesh and blood; but God consults your best interests, and deals with you, not according to your wishes, but according to your necessities.

Be thankful then to him, for having acted towards you as a wise and loving parent, who has withheld nothing that was good for you; and if at any time he has inflicted chastisement upon you, he “has done it for your profit, that you might be partaken of his holiness,” and be rendered fit for his glory.

3. Trust.

You know not what is before you; but you know that you are in God’s hands, and that “not a hair can fall from your head” but by his special appointment. Look then to him, to order everything for you; and if you understand not his dealings with you, be content to say, ‘What I know not now, I shall know hereafter.’ Never for a moment doubt his power or grace. He has promised to “make all things work together for your good;” and therefore, under the darkest dispensation, assure yourselves that “He is doing all things well;” and determine, through grace, to say with Job, “Though he slays me—yet will I trust in him!”

“Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” Romans 11:33

Charles Simeon

Psalm 96:9

“O worship the Lord in the beauty of holiness!”

The calling of the Gentiles was a very favorite subject with the sweet singer of Israel. It is almost always blended with his sweetest strains. If at any time his soul is inflamed with more than ordinary devotion, it expands itself immediately to the remotest corners of the earth, and anticipates the period when the whole world shall enjoy the privileges which were then confined within the narrow limits of the Jewish nation. Yes rather, when the richer blessings of Messiah’s reign should be diffused with equal liberality over the face of the whole earth.

The Psalm before us had a special reference to the Messiah. It speaks of “a new song” that was to be sung; a song unknown to Moses, who celebrated only a temporal deliverance; and it was to be sung by “the whole earth,” because it was to be commemorative of a spiritual and eternal redemption, wrought out by the Messiah for man.

Let us read a part of this sublime composition, “O sing unto the Lord a new song! sing unto the Lord all the whole earth. Sing unto the Lord; bless his name; show forth his salvation from day to day. Declare his glory among the Heathen, his wonders among all people. Give unto the Lord, O kindreds of the people, give unto the Lord glory and strength. O worship the Lord in the beauty of holiness! fear before him, all the earth. Say among the Heathen that the Lord reigns! verses 1-3, 7, 9, 10.” That it is of the Messiah’s advent and reign that he here speaks, is evident; because he refers, not to anything past, but to events yet future, “Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof; let the field be joyful, and all that is therein; then shall all the trees of the forest rejoice before the Lord; for He comes; for he comes to judge (to rule) the earth; he shall judge the world with righteousness, and the people with his truth! verses 11-13.”

This Psalm, together with a part of the 105th, was used by David, when he carried up the ark to Mount Zion, to place it in the Tabernacle, 1 Chronicles 16:7-33; and well was it adapted to that occasion; because the ark was a very eminent type of that adorable “Word, who in due time became flesh, and dwelt among us, John 1:14.” Then, even at the hour when we might have supposed that the interests of his own subjects would have an exclusive possession of his mind, did David contemplate the welfare of the Gentiles, and call on them to “worship the Lord in the beauty of holiness, 1 Chronicles 16:29.”

We shall consider these words as containing:

I. An invitation to the whole Gentile world.

By “the beauty of holiness,” I understand the Sanctuary of the Lord.

As the tabernacle and all its furniture were of the most costly materials and the most exquisite workmanship, so was the temple and all that it contained; and especially everything connected with the holy of holies. But though in this respect it exceeded everything upon earth in “beauty,” there was a far higher reason for its being called by this peculiar name; it was the immediate residence of God, who dwelt there in a bright cloud, the Shechinah, the visible symbol of his presence. The Heaven of heavens was not more holy than that sacred chamber, nor more beauteous; and therefore it might well be called, not beautiful, but “beauty;” not holy, but “holiness” in the abstract, or more forcibly still, “The beauty of holiness,” in comparison with which there was nothing beautiful or holy upon the face of the whole earth.

There David invites the whole Gentile world to come, and “worship the Lord,” the Creator, the Governor, the Savior of the world.

By the Law of Moses, it was forbidden them to enter into any part of the sanctuary. For them an outer court was provided, beyond which they were forbidden, on pain of death, to proceed. But, through the coming of the Messiah, “the partition-wall was to be broken down;” and all, both Jews and Gentiles, were to be incorporated into one body, and to be made partakers of the same privileges, Ephesians 2:14-16. Even the veil of the temple itself was to be rent in twain, Matthew 27:51, and “a new and living way be opened” for every man, Hebrews 10:19-22, to approach for himself the very mercy-seat of the Most High, and to offer there his sacrifices of prayer and praise, and his incense of fervent intercession.

To this does David here invite the Gentile world. Not David himself would have dared to enter into the sanctuary which was then standing; into “the holy place of the tabernacle of the Most High” it would have been at the peril of his life to enter; but he foresaw, that that servile dispensation was in due time to pass away; and that God would then hold out to every man, whether Jew or Gentile, whether bond or free, the golden scepter of his grace, with free permission to make known to him his every request, even to the half, or to the whole, of his kingdom. To the Gentiles therefore he calls, to “turn from their idols to serve the living God,” and to “glorify God with their bodies and their spirits, which are his.”

Let us next consider the words as,

II. A special call to us.

“The beauty of holiness” is yet standing.

The tabernacle and the temple are indeed long since swept away; nor is there in existence a vessel that belonged to either. But, if the symbol of God’s presence is removed, is God himself therefore gone? No; he is here, in this very place, as truly as ever he was in his sanctuary of old. He has said, “Where two or three are gathered together in my name, there am I in the midst of them.” “Lo, I am with you always, even to the end of the world.”

And have we not also a sacrifice with which we may approach him? Yes, we have a sacrifice of infinitely greater value than all the cattle on a thousand hills. “The sacrifice of his dear Son is to him of a sweet-smelling savor;” and the merit of that, every one of us may plead, and plead too with an infallible certainty of acceptance.

What was there in the temple of old which we do not possess? Not anything; not anything which we do not possess to infinitely greater advantage. The Jews had the shadow; we have the substance; and what we enjoy as far excels in beauty and in holiness all that they possessed, as a living body excels a reflection of it in a looking-glass.

Let me, then, call you, as David does, to “worship the Lord in the beauty of holiness”.

“Give unto the Lord the glory due unto his name; bring an offering; come into his courts, verse 8;” and take care that your worship be such as befits his sanctuary. Let a holy reverential awe fill your souls, whenever you draw near to God. Let your confessions be humble; your supplications, fervent; your thanksgivings, devout. Have a special view to the Lord Jesus Christ throughout the whole of the service; and do not think to offer anything to God, or to receive anything from God, but through him, as your all-prevailing Friend and Mediator.

Whether you approach God in your closet, or in the public assembly, watch over your spirit in relation to these things, and presume not to offer unto God the sacrifice of fools. Do not let the consideration of your natural distance from God discourage you.

Remember that the invitation is given to the remotest Gentiles, who are bowing down to the works of their own hands, which can never profit or deliver. To you, therefore, whatever your state is, is the invitation sent; and we are authorised, by God himself, to declare, that of those who come to him in his Son’s name, “not so much as one shall ever be cast out.”

ADDRESS.

1. Make a due improvement of your own privileges.

You cannot but see how highly David and his people were privileged above the benighted heathen; yet were their blessings but a faint shadow of yours; so much more distinct is your knowledge of God, and so much nearer is your access to him. Not any but the High Priest could enter into the Holy of Holies; and he only on one day in the year. But of you, every individual may go to the very throne of the Divine Majesty, and that too every day and every hour of your lives. You are “a kingdom of priests,” and may take the blood of your great sacrifice, and sprinkle it with acceptance on the Mercy-seat of your God. O that you might learn to estimate aright your high privilege, and improve it daily to the everlasting benefit of your souls!

2. Endeavor to extend these privileges to the whole world.

We should not be content to serve our God alone; we should wish him to be honored and enjoyed by every man; and to advance his glory in the world should be an object of our most unwearied attention. Happily for us, there are Societies that have embarked in this blessed work, and through which every individual may contribute to the enlargement of the Redeemer’s kingdom. And view the field, how extended it is! “The field is the world.” Arise, my brethren, to the work that is before you; and if you cannot effect all that you could wish, let it at least be said of you by the heart-searching God, “They have done what they could!”

Charles Simeon