Psalm 96:1-3

“Sing to the LORD a new song; sing to the LORD, all the earth. Sing to the LORD, praise his name; proclaim his salvation day after day. Declare his glory among the nations, his marvelous deeds among all peoples!”

To anyone who looks even in the most superficial manner into the Holy Scriptures, there must appear a very wide difference between the experience of the saints recorded there, and that which is found among people reputed saints in the present day. The Savior himself is not so much the object of holy glorying, as he was among some, who looked forward to him at the distance of a thousand years. Nor are the same elevated affections towards him brought into exercise, as were displayed by them. A man who should now exclaim, as David did, “Sing to the LORD a new song; sing to the LORD, all the earth. Sing to the LORD, praise his name; proclaim his salvation day after day. Declare his glory among the nations, his marvelous deeds among all peoples!” He, I say, would be accounted an enthusiast at least; and it would be well if he were not characterized by a yet harsher term.

But religion is, or ought to be, the same in all ages; except indeed that our views of Christ should be more elevated, and our delight in him be more ardent, in proportion as our means of knowing him are more ample, and our motives to love him are more enlarged.

The Psalm before us undoubtedly refers to Jesus; for it speaks expressly of the publication of his Gospel to the Gentile world. It is indeed only a part of a Psalm written originally by David at the time of his bringing up the ark to Mount Zion from the house of Obed-edom, 1 Chronicles 16:7-36; and this part was selected afterwards for the constant use of the Church, as being calculated to keep up in the minds of men an expectation of the Messiah, and to prepare their hearts for the reception of him.

In discoursing on that portion of it which we have read, we shall,

I. Point out your duty to the Lord Jesus Christ.

In speaking to people who profess to derive all their hopes of salvation from the Lord Jesus, methinks it is scarcely necessary to say that:

1. We should praise him ourselves.

We should not be content merely to acknowledge him in words; we should feel towards him in deed, as our “All in all! 1 John 3:18.” These feelings we should express in songs of praise; or if we are silent as to our voice, we should at least “make melody to him in our hearts;” “blessing” and adoring him from our inmost souls!

We should sing to him “a new song.” It was so called by David, because it was a song that was to be sung especially at the introduction of the Christian dispensation, the events predicted and shadowed forth being then fulfilled. But it is still a new song to all who sing it; because in their unconverted state they have no disposition, no ability to sing it, “they cannot, in that sense, say that Jesus is the Lord, but by the Holy Spirit, 1 Corinthians 12:3.” Moreover, it will to all eternity continue new; fresh discoveries of his glory being ever manifested to the soul, and fresh energies supplied for the celebration of his praise. Hence in Heaven itself, the songs of all the glorified saints are thus designated, “they sing unto the Lord a new song! Revelation 5:9; Revelation 14:3.” Thus “from day to day” our harps should be tuned afresh, and our praises ascend to Heaven with every breath we draw.

2. We should make him known to others.

Who that had ever tasted of the blessings of salvation would “eat his morsel alone?” Who would not wish all the world to partake with him? Yes surely, we should declare his glory among the heathen, and his wonders among all people.”

O what “wonders” of love and mercy have we to proclaim! Who can reflect on the person of our “Emmanuel, who is God with us,” leaving the bosom of his Father, taking our nature, bearing our sins, and effecting by his obedience unto death our reconciliation with God. Who, I say, can reflect on this, and not desire to make it known to all the sinners of mankind? In a word, who can have beheld “the glory of God shining in the face of Jesus Christ,” and not desire to reflect the light of it on all who are sitting in darkness and the shadow of death? This is undoubtedly our duty; we are not to put our light under a basket, but to set it on a lampstand that all the world, if possible, may see the light.

This then being our duty to the Lord Jesus Christ, we will proceed to,

II. Call you to the performance of it.

1. Consider your obligations to the Lord Jesus Christ.

How inconceivably great are our obligations to the Lord Jesus! If we attempt to estimate them, where shall we begin? Or, having begun, where shall we end? If you have not yet experienced his converting grace, the very provision of a salvation for you, a salvation so dearly bought, and so freely offered, demands from you every tribute of love and gratitude that you can ever pay.

But if you have reason to think yourselves partakers of this salvation, and are enabled with appropriating faith to say, “He has loved me, and given himself for me!” then there should be no bounds to your zeal and diligence in his service. Time, talents, property, yes life itself, should be esteemed by you as of no value, any farther than they may enable you to glorify his name.

Enter then minutely into the consideration of this subject, and say, Whether, “if you hold your peace, the very stones will not cry out against you?”

2. Consider the necessities of the heathen world.

The whole Scriptures speak of the heathen as perishing for lack of knowledge; and are under a sentence of guilt and condemnation!

Can we then know the remedy which God has provided for them, and not feel ourselves bound to reveal it to them, and to labor, as far as possible, to extend to them its saving benefits?

Can we reflect on the unhappy state of the Jews, and not pity them; blinded as they are by prejudice, and bent as they are on their own destruction?

Can we look on all the different classes of the Gentile world, and see what penances they endure to pacify the supposed wrath of their senseless idols, and not feel a desire to proclaim to them the glad tidings of the Gospel?

If it would be our duty to stretch out our hand to one sinking in the waters, and to rescue him from perishing, much more is it our duty to exert ourselves to the utmost of our power for the preservation of a ruined world.

ADDRESS.

1. Those who are lukewarm in the cause of Christ.

Many are so afraid of being accused of wild enthusiasm, that they banish from their minds all that may subject them to such an imputation. Hence, while they are correct and accurate in their principles, they are grievously defective in the sublimer parts of practical religion. They have a form of godliness, but no experience of its power. But let such people know that the Lord Jesus Christ is more displeased with the lukewarmness of those who profess themselves to be his friends, than he is with the neglect of his avowed enemies! Revelation 3:15-16. If from our inmost souls we love him not, he denounces a solemn curse against us, 1 Corinthians 16:22; and if we serve him not with the talents entrusted to our care, he will require them at our hands, and punish us severely for our abuse of them! Matthew 26:20.

2. Those who are active in his service.

God forbid that we should ever speak a word to discourage activity in the service of our Lord. But it is certain that many are diligent in doing what they suppose to be his will, who yet are far from cultivating that spirit which he will approve. Pride, ostentation, and a variety of other corrupt motives—may stimulate men to exertion; while humility and modesty, and all the lovelier graces of the Spirit, are lacking in them. See to it then, that your love and zeal be duly tempered with humility and godly fear. At the same time, take care that you do not become weary in well-doing. Be on your guard that your love to the Savior languish not, and that your endeavors to convert others to the knowledge of him be not relaxed.

Try among your family, friends and neighbors to interest them in his salvation. Then extend your efforts to all, whether Jews or Gentiles; and “count not even life itself dear to you,” if that you may but glorify him, and save the souls of your perishing fellow-creatures!

Charles Simeon

Psalm 95:6-11

“Come, let us bow down in worship, let us kneel before the LORD our Maker; for he is our God and we are the people of his pasture, the flock under his care. Today, if you hear his voice, do not harden your hearts as you did at Meribah, as you did that day at Massah in the desert, where your fathers tested and tried me, though they had seen what I did. For forty years I was angry with that generation; I said, “They are a people whose hearts go astray, and they have not known my ways.” So I declared on oath in my anger, “They shall never enter my rest.”

In the former part of this Psalm, the Jewish people, for whom it was composed, mutually exhorted each other; in the latter part, God himself is the speaker; and the manner in which this latter part is cited in the Epistle to the Hebrews, shows that the whole Psalm is as proper for the use of the Christian, as it was of the Jewish, Church.

The peculiar circumstance of its consisting of a mutual exhortation is there expressly noticed; and noticed with particular approbation, “Exhort one another daily, while it is called Today! Hebrews 3:13.” This hint, the compilers of our Liturgy attended to, when they appointed this Psalm to be read constantly in the Morning Service, as introductory to the other Psalms that should come in rotation; and, as being so appointed, it deserves from us a more than ordinary attention.

In discoursing upon it, we shall notice:

I. The exhortation.

The proper object of our worship is here described. As addressed to the Jews, the terms here used would fix their attention on Jehovah, as contra-distinguished from all false gods; but, as addressed to Christians, they lead our minds to the Lord Jesus Christ, who is “God with us,” even “God over all, blessed for evermore!”

He is our Maker; for “by him were all things created, both which are in Heaven and in earth, John 1:3.” He is “the good Shepherd, who laid down his life for his sheep,” and who watches over them, and preserves them day and night, John 10:11. Hebrews 13:20. Ezekiel 34:11-16. Him then we must worship with all humility of mind, “bowing down, and kneeling before him.” At his hands must we seek for mercy, even through his sin-atoning sacrifice; and from him, as our living Head, must we look for all necessary supplies of grace and peace.

O come, let us thus approach him! Let us do it not merely in the public services of our Church, but in our secret chambers; and not occasionally only, but constantly; having all our dependence upon him, and all our expectations from him.

That this exhortation may not be in vain, we entreat you to consider,

II. The warning with which it is enforced.

The Jews who, in the wilderness, disobeyed the heavenly call, were never allowed to enter into the land of Canaan. In the judgments inflicted upon them, they are held forth as a warning to us, 1 Corinthians 10:1-11.

Like them, we have seen all the wonders of God’s love, in delivering us from a far greater than Egyptian bondage.

Like them, we have had spiritual food administered to us in rich abundance in the Gospel of Christ.

And if, like them, we harden our hearts, and rebel against our God—like them, we must be excluded from the heavenly Canaan. They by their obstinacy provoked God to exclude them with an oath. O that we may never provoke him to “swear that we also shall never enter into his rest!”

That we are in danger of bringing this awful judgment on ourselves is evident from the intimation given us by the Apostle Jude, verse 5, and yet more plainly from the warnings which Paul founds on this very passage, Hebrews 3:7-19; Hebrews 4:1. Let us then “hear the voice” of our good Shepherd, before it is too late. Let us “grieve him” no longer; but let us turn to him with our whole hearts. Caleb and Joshua were admitted into Canaan, because “they followed the Lord fully;” let us follow him fully, and we shall certainly attain the promised rest.

After the example of Paul, we would caution you with all earnestness against:

1. Unbelief.

The Jews believed neither the promises nor the threatenings of God, and therefore they perished! Let us beware lest we fall after the same example of unbelief! Hebrews 4:12. If we will not believe that we stand in need of mercy to the extent that God has declared, or that the service of God is so reasonable and blessed as he has represented it to be, or that the judgments of God shall infallibly come on all who refuse to serve him—then there is no hope; we must perish, notwithstanding all the offers of mercy that are sent to us; for “the Word preached cannot profit us, if it is not mixed with faith in those who hear it, Hebrews 4:2.”

2. Hardness of heart.

As Israel hardened themselves against God when his messages were sent them by Moses, so do many now harden themselves against the Word preached by the ministers of Christ. They “puff at” all the judgments denounced against them, Psalm 10:4-5. But “who ever hardened himself against God, and prospered?” O! “will your hearts be stout in the day that he shall deal with you? Can you thunder with a voice like his?” Be persuaded; humble yourselves before him, yes, “bow down and kneel before him,” and never cease to cry for mercy, until he has turned away his anger, and spoken peace to your souls!

3. Delay.

“Today,” says the Psalmist.

“Today, while it is called Today,” says Paul.

“Today,” I would say. Yes, brethren, “today” “harden not your hearts;” for you know not what a day may bring forth. Before another day, you may be taken into the eternal world; or, if not, you may provoke God to swear in his wrath, that you shall never enter into his rest; and then your remaining days will answer no other end, than to fill up the measure of your iniquities!

But surely you have grieved him long enough already; some of you twenty, some thirty, some perhaps even “forty years.” Let there be an end of this rebellion against your Maker and your Redeemer; and let this day, which is with him the day of grace, be to you “the day of salvation.”

Charles Simeon

Psalm 94:19

“In the multitude of my thoughts within me, your comforts delight my soul.”

To judge of the efficacy of Divine grace, we should see it in actual exercise, and under circumstances calculated to display its power. The writer of this Psalm, whoever he was, (for respecting the author or the occasion of it we have no certain information,) was sorely oppressed under the sanction and authority of legal enactments. But he committed his cause to God; and warned his oppressors that they should give an account of their conduct before another tribunal, where their atheistical impiety would receive its just recompense, verses 5-10, 20-23.

At the same time, he declared that he had heartfelt consolations, of which it was not in their power to deprive him; for that “in the multitude of his thoughts, which their cruelty excited within him, God’s comforts delighted his soul.”

In these words we see,

I. The fluctuations of mind to which the saints are exposed.

When men become saints, they still have the common sensibilities of men, and consequently are exposed to great fluctuations of mind:

1. In reference to their temporal concerns.

As members of society, they must be engaged in earthly occupations of some kind; and must depend, not on themselves only, but on others also, for their prosperity in the world. The misfortunes of others may involve them; and, without any fault of their own, they may be drawn into circumstances of most painful embarrassment. In such a predicament, it would ill befit them to be careless and unconcerned. They must of necessity have many thoughts, how to extricate themselves from their trouble, and to maintain their good character before men.

In a domestic relation, too, the saint cannot be insensible to the welfare of his wife and children; their health, their honor, their happiness, must of necessity occupy a deep interest in his mind, and be sources of much concern within him. Religion is not intended to destroy these feelings, but only to regulate them, and to render them subservient to his spiritual welfare.

2. In reference to the concerns of their souls.

The very intent of piety is, to make everything that relates to eternity interesting to the soul. Now the saint, in this present state of warfare, cannot always preserve the same state of sublime and spiritual affection; there will be seasons of comparative darkness and deadness, and seasons too of temptation, when Satan has gained some advantage over him.

Now, such ought to be seasons of deeper humiliation to the soul; and, together with contrition, there will often arise doubts and fears, which will fill the soul with most distressing perplexity. David himself sometimes had his fears, lest God should have cast him off forever, Psalm 77:7-10; and similar apprehensions are experienced by the Lord’s people, in every age and in every place.

But in the example before us we see,

II. The consolations which God administers to them in their troubles.

Truly they have comforts which the world knows nothing of:

1. They have for their refreshment and delight, the comforts of God’s Word.

The Scriptures are a “well of salvation, from whence they draw water with joy.” In them they behold the character of God, exhibited as it were at full length, in all the dispensations of his providence and grace.

There they see how God has dealt with his people in every age, ordering everything according to the counsels of his unerring wisdom, and overruling everything for their eternal good.

There they behold him as a refiner, regulating the furnace into which he puts his vessels; and watching the process, in order to bring them forth in due season, fit for the master’s use!

There they see the “covenant ordered in all things and sure 2 Samuel 23:5.”

There they find promises without number, exactly suited to their state. These are as marrow and fatness to their souls; and, nourished by these, they not only bear with patience, but glory and exult in all their trials. Encouraged by these promises, they are content to go into the furnace, assured that they shall come forth, at last, purified as gold.

2. They have for their refreshment and delight, the comforts of the Spirit.

Afflictions are seasons when God for the most part manifests himself to the souls of his people. The Son of man then walks most visibly with them, when they are put into the furnace for his sake. In the mount of difficulty and trial, he will be seen. In his people’s extremity he grants to them his richest communications, imparting to them his Holy Spirit, as a Comforter, to witness their adoption into his family, and to seal them unto the day of redemption. Yes, so abundantly does he sometimes “shed abroad his love in their hearts,” that they are fearful of losing their trials, lest they should lose at the same time their consolations also.

Such were the comforts administered to the Apostle Paul, 2 Corinthians 1:5; and such shall be the portion of all who take the Lord for their God.

Application:

1. How highly the saint is favored above all other people upon earth!

What source of comfort can the worldling find in his trials? The whole creation is to him but “a broken cistern that can hold no water.” It is the saint alone that has a never-failing source of joy and bliss!

2. How desirable it is to acquaint ourselves with God!

It is in God, as reconciled to us in Christ Jesus, that this blessedness is to be found. To those who seek him not in Christ Jesus, God himself is only “a consuming fire;” but to his believing people he is “a very present help,” and “an eternal great reward!”

Charles Simeon

Psalm 92:12-15

“The righteous will flourish like a palm tree, they will grow like a cedar of Lebanon; planted in the house of the LORD, they will flourish in the courts of our God. They will still bear fruit in old age, they will stay fresh and green, proclaiming, “The LORD is upright; he is my Rock, and there is no wickedness in him.”

Well may we be filled with gratitude, while we contemplate the wonders of creation and of providence, verses 1-5; but deeper far are the wonders of redeeming love, secured as they are to the saints by the immutable attributes of God. “A brutish man, indeed, knows them not; nor does a fool understand them, verse 6,” but those who “are anointed with that heavenly unction which teaches them all things, 1 John 2:20; 1 John 2:27,” have an insight into them, and can attest the truth of the assertions of the Psalmist, while he declares,

I. The privileges of the righteous.

“The righteous” are indeed highly favored of the Lord. To them, amidst innumerable other blessings are secured,

1. Stability.

“The palm-tree and the cedar” are trees of most majestic growth; the one retaining its foliage all the year, and the other pre-eminent in respect of strength and durability. And like these shall the righteous “flourish;” nothing shall despoil them of their beauty, nothing shall subvert their souls; They may indeed be assailed with many storms and tempests; but they shall not be cast down; or, if cast down, shall not be destroyed, Job 5:19. Psalm 34:19. 2 Corinthians 4:8-10. Being once “planted in the house of the Lord, they shall flourish in the courts of our God,” never withering for lack of nourishment, Psalm 1:3 and Jeremiah 17:8, nor ever decaying by the lapse of years Isaiah 65:22.

2. Fruitfulness.

The Gospel, wherever it comes, brings forth fruit, Colossians 1:6; and all who receive it aright become “fat and flourishing,” “being filled with the fruits of righteousness, which are by Jesus Christ to the glory and praise of God, Philippians 1:11. For every season in the year they have appropriate fruit Ezekiel 47:12; and even to “old age,” when other trees decay, these retain their vigor and fertility.

There may, indeed, be a difference in the fruits produced by them at the different periods of life; that of youth being more beauteous to the eye; and that of old age, more pleasant to the taste, as savoring less of crudity, and as being more richly flavored through the influence of many ripening suns.

“The fruits of the Spirit,” indeed, are seen in both, Galatians 5:22-23; but in one, the fruit of activity and zeal; and in the other, a patient waiting for the coming of their Lord, 1 Corinthians 1:7. To the last hour of their existence they shall bring forth fruit unto God, Hosea 14:5-7, and God shall be “glorified in them, Isaiah 61:3.” Never shall their leaf wither or their fruit fail, until they are transplanted to the Paradise above!

The confidence with which David announces to the righteous their privileges, will lead us to consider,

II. Their security for the enjoyment of their privileges.

God has solemnly engaged to confer these blessings upon them.

From all eternity did he enter into covenant with his dear Son, that “if he would make his soul an offering for sin, he would see a seed, who should prolong their days; and the pleasure of the Lord should prosper in his hand, Isaiah 53:10.” The terms being accepted by the Lord Jesus, a people were “given to him;” with an assurance that not one of them should ever be lost, John 17:2; John 17:6; John 17:9-12; John 17:24. Accordingly, we find innumerable promises made to them, that “God will keep their feet, 1 Samuel 2:9,” and carry on his work in their hearts, Philippians 1:6, and “preserve them blameless unto his heavenly kingdom, 1 Corinthians 1:8. 1 Thessalonians 5:23.”

From respect to these engagements, he will assuredly fulfill his Word.

Not one jot or tittle of his Word shall fail Isaiah 54:9-10. His children may, indeed, by their transgressions, call forth some tokens of his displeasure; yet, though he visits their transgression with the rod, and their iniquity with stripes, his loving-kindness will he not utterly take from them, nor allow his faithfulness to fail. His covenant will he not break, nor alter the thing that is gone out of his lips; for once he has sworn by his holiness, that he will not lie unto David, Psalm 89:30-35. Having thus pledged his truth and faithfulness in their behalf, 1 Thessalonians 5:24, and engaged never to leave them until he has accomplished in them and for them all that he has promised, Hebrews 13:5-6, he considers his own honor as involved in their happiness, Ezekiel 39:25; and would account himself “unrighteous,” if he left so much as one of them to perish! Hebrews 6:10. But “he cannot lie, Titus 1:2;” and, therefore, all who have fled for refuge to lay hold on the hope set before them, may have the most abundant consolation, Hebrews 6:17-18,” in an assured expectation that “he will perfect that which concerns them, Psalm 138:8,” and “keep them, by his own power, unto everlasting salvation! 1 Peter 1:5.”

As comforting as this Scripture is, it needs to be very carefully guarded from abuse. Permit me, then, to address myself,

1. To those who are indulging in undue and carnal security.

Is there anyone that will dare to say, ‘I cannot fall; or, if I fall, I cannot but rise again; for, if God were to leave me to perish, he would be unfaithful and unjust?’

I must reply to such a one, ‘You are on the very border and precipice of Hell!’ Who are you, that you should not fall, when David, and Solomon, and Peter fell? Or, who are you, that you must be raised again—when Demas, as far as we know, fell forever?

Have you been up to Heaven, and seen your name written in the Book of Life?

Have you inspected that covenant which was made between the Father and the Son, and seen that you were among the number of those who were given to Christ before the foundation of the world? “The Lord knows those who are his;” but who besides him possesses that knowledge? What do you know, except as far as causes can be discerned by their effects? You have experienced what appears to be a work of grace in your soul. Be thankful; but be not over confident. Thousands have deceived themselves; and you may have done the same.

Could it be infallibly ascertained that you were given to Christ before the foundation of the world, and, in consequence of God’s engagement with him, were effectually called to a state of union with him—then we will acknowledge that none should ever pluck you out of the Father’s hands, John 10:27-29; for “his gifts and calling are without repentance, Romans 11:29.” But, as this can never be ascertained but by a special revelation from God, I must say to you, and would say, if you were the most eminent Christian upon earth, “Do not be high-minded, but fear, Romans 11:20.” It is certain that multitudes of most distinguished professors have apostatized from their faith; and such may be your end; yes, and will, if your confidence be so daring and presumptuous; and, if this should be your unhappy fate, we shall not for one moment question the fidelity of God; but shall say of you, as John did of the apostates in his day, “They went out from us; but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us, 1 John 2:19.”

2. To those who have actually backslidden from God.

Are there none of this character among us? Would to God there were not! But look back, I beg you, and see whether it is still with you as it was in “the day of your espousals, Jeremiah 2:2.” Have none of you “left your first love, Revelation 2:4.”

Time was, perhaps, when the concerns of your souls were of such importance in your eyes, that you thought you could never do enough to promote their eternal interests. The Word of God and prayer were then, as it were, your daily food; you walked with God all the day long. To maintain communion with him was your highest delight; you dreaded everything that might draw you from him; your bodies and souls were, like living sacrifices, offered to him daily upon his altar.

But how is it with you now? Perhaps at this time any formal service will suffice to satisfy the conscience; the duties of the closet are become irksome to you; the world has regained an ascendant over your minds; and evil tempers, which once appeared subdued and mortified, display themselves on every occasion, to the destruction of your own peace, and to the annoyance of all around you.

Ah! think what dishonor you do to God, and what cause of triumph you give to his enemies. Through your misconduct, “the way of truth is evil spoken of,” and “the very name of God is blasphemed.” But His word is true, whether men stumble over it or not; and, whatever a profane world may imagine, “He is a Rock; and there is no unrighteousness in him.”

But do not delude yourselves with notions about electing love, or God’s faithfulness to his promises. The only promises in which you have any part, are those which are made to weeping penitents, “Repent, then, without delay, and do your first works, Revelation 2:5;” else “you shall be filled with your own ways, Proverbs 14:14,” and reap forever the bitter fruit of your own devices, Proverbs 1:31; Proverbs 22:8.

2. To those who are holding on in the narrow way.

You are living witnesses for God, that he is both merciful and “upright.” You know why it is that you have been preserved. You know that you would have fallen, even as others, if he had not upheld you in his everlasting arms! Give Him the glory, then; and cast yourselves altogether upon him. Beg of him to water your roots, and to make you “fruitful in every good work.” Entreat him, not only “not to turn away from you, but to put his fear in your hearts, that you may never depart from him! Jeremiah 32:40.” So may you look forward to all the occurrences of life with a joyful hope, that you shall be preserved even to the end, and be “more than conquerors through Him who loved you, Romans 8:35-39.”

The proper medium to be observed, is that between presumptuous hope and servile fear. A filial confidence is your high privilege; and you may go forward with joy, knowing in whom you have believed, that He is both able and willing to keep that which you have committed to him! 2 Timothy 1:12,” and that he will be eternally glorified in the salvation of your souls!

Charles Simeon

Psalm 92:4-5

“For you make me glad by your deeds, O LORD; I sing for joy at the works of your hands. How great are your works, O LORD, how profound your thoughts!”

To man, in this valley of tears, God has opened many sources of happiness; many in his fellowship with his fellow-man, but more and greater in communion with his God. In truth, if it is not his own fault, he may have in a measure the felicity of the Paradisiacal state restored to him; for though, through the weakness of the flesh, “he is in heaviness through manifold temptations,” he has a God to go unto, a God ever at hand, in whom it is his privilege always to rejoice, “Rejoice in the Lord always,” says the Apostle; and “again,” he adds, “Rejoice.”

The frame of David’s mind, in the Psalm before us, (for we can scarcely doubt but that the composition was his,) being that which we should cultivate, we will consider,

I. The works which he contemplated.

It is probable that the writer of this Psalm had primarily in his view the wonders of creation; because the Psalm was written for the Sabbath-day See the title to the Psalm, which was instituted to commemorate God’s rest from his creating work. Yet, in the body of the Psalm, much is spoken respecting the dispensations of God in his providence; and David, whom I consider as the author of it, had experienced the most wonderful interpositions in his behalf; so that, among all the children of men, there was not one who had more cause than he to sing of “the loving-kindness and the faithfulness of Jehovah;” of his “loving-kindness,” in selecting him to such high destinies; and his “faithfulness,” in accomplishing to him his promises in their full extent. But the language of my text necessarily leads our minds to that greatest and most stupendous of all God’s works, the work of Redemption.

This may be treated either in reference to Redemption generally, as wrought out for us by the incarnation, and death, and resurrection, and ascension of the Lord Jesus Christ; or with a special reference to anyone of these topics which may be suited to a particular season. But, in whatever way it is treated, the greatness of the work must be the point chiefly insisted on.

II. His experience in the contemplation of them.

He was filled,

1. With triumphant joy.

It is not possible to view these wonders of Redeeming Love, and not feel the reasonableness of that command, “Rejoice in the Lord always; and again I say, Rejoice Philippians 4:4.” Well does the Psalmist say, “It is a good thing to give thanks unto the Lord.” It is indeed good, at all times verse 2, and in every possible way verse 3. In this holy exercise should every faculty of our souls be engaged Psalm 103:1.

2. With adoring gratitude.

This, after all, is the fittest expression of our joy. The wonders of God’s love are so stupendous, that all attempts to celebrate them aright must fail; and silence, the profoundest silence, on such a subject, if proceeding from an overwhelming sense of it, may justly be accounted the sublimest eloquence. The Psalmist’s experience was of this kind verse 5,; as were Paul’s also, when he exclaimed, “O the depth Romans 11:33.”

ADDRESS.

1. Those who are strangers to this frame.

Alas! how little is this state of mind experienced by the generality of Christians! and in what humiliating terms is their insensibility described in the words following my text! I would not speak offensively, or wound the feelings of any; but I would ask you, whether David speaks too strongly, when he characterizes such people as “brutish and fools verse 6. You well know that the prophets often speak the same language Isaiah 1:3 and Jeremiah 8:7; and I beg you to repent of your insensibility, that these characters may no longer attach to you.

2. Those who aspire after it.

Let your thoughts soar to high and heavenly things; and especially let them be occupied on the works of God, and on his perfections as displayed in the great mystery of Redemption. Surely you shall not long meditate on these things in vain. Your God will cause you to “triumph in Christ Jesus.” But never rest, until you have those overwhelming views of Christ which characterize the worship of Heaven. The glorified saints and angels all fall upon their faces before the throne; seek you the same frame of mind with them; and soon you shall join with them in everlasting hallelujahs to God and to the Lamb.

Charles Simeon

Psalm 91:14-16

“Because he loves me,” says the LORD, “I will rescue him; I will protect him, for he acknowledges my name. He will call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. With long life will I satisfy him and show him my salvation.”

The Scriptures are the charter of the Christian’s privileges. They contain the most minute and accurate description of his character, and set forth, in all the variety of expression that language can afford, the blessings he enjoys.

The declarations concerning him in this Psalm may certainly be interpreted as relating to the Messiah, because when a passage out of it was applied to Christ, he did not deny its reference to himself, but showed with what limitations the passage was to be understood. Compare verse 11, 12 with Matthew 4:6-7.

That it refers also to the church cannot admit of doubt. Throughout the whole of it the character and blessedness of God’s people are delineated; but with peculiar force and beauty in the concluding verses. In discoursing upon them we shall consider,

I. The character of God’s people.

They “know the name” of God.

The name of God as proclaimed by himself, is recorded in the Scriptures, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin! Exodus 34:6-7,” and the Christian has a view of him as possessed of those very perfections which are there ascribed to him. He particularly sees these perfections harmonizing, and glorified, in the person of the Lord Jesus Christ; or, if he is not perfectly clear in his views of these things, he at least is sensible that the divine mercy flows only in one channel, and can be imparted only through the sin-atoning blood of Christ.

They so know him as to “set their love upon him.”

It is not a mere speculative knowledge that Christians possess (in this the ungodly may far surpass them), but such a practical knowledge as influences their heart and life. They feel a saving interest in every perfection of God. The justice and holiness of God are as amiable in their eyes as his love and mercy. From what they know of him they are constrained to love him, yes, to “set their love upon him,” with intenseness of desire and fixedness of affection.

They wait upon him in continual prayer.

Others may keep up an outward form of devotion, or even be exceedingly earnest in prayer on some particular occasion; but they alone can maintain a real fellowship with God, who have been taught by the Holy Spirit both to know and love him. When they have been thus enlightened and renewed, they will feel the necessity, and taste the sweetness, of secret prayer, and will account it their highest honor and happiness to have access unto their God at the throne of grace! Nor will they ever be satisfied with the worship they offer, if they do not “worship him in spirit and in truth.”

In perfect correspondence with their character will be found,

II. The privileges of God’s people.

There is nothing good which shall be withheld from them in time or eternity.

1. God will grant to them answers to prayer.

They who offer their petitions only in a formal manner, never expect an answer to them. They conceive that all testimonies from God respecting the acceptance of our prayers are delusive and enthusiastic in the extreme. But God is at no loss to impart to his people a clear and lively sense of his approbation. He most assuredly will answer them, though not by tokens that may be heard or seen—yet by sensible communications, and effectual interpositions.

Are they laden with guilt? Their burden shall be removed, and they shall be filled with peace and joy.

Are they bowed down under trials and temptations? they shall be strengthened by his grace, and be made more than conquerors over all.

And though they cannot infallibly conclude from any feelings of their mind that God has answered their prayers—yet their feelings, in conjunction with the effects produced by them, will enable them to ascertain it, at least sufficiently for their own encouragement, Psalm 138:3.

2. God will grant to them deliverances from trouble.

The people of God are exposed to troubles no less than others. But they are supported under them by the presence of their God. As the Son of man walked with the Hebrew youths in the furnace, so will he with all his afflicted people; nor shall a hair of their head be singed.

As a refiner he will carefully watch over every vessel, moderating the heat that would injure it, and bringing out the vessel as soon as his purposes in submitting it to the fire have been fully answered. This is twice declared in the text; and in due season shall it be experienced by every true believer.

3. God will grant to them present honor.

The saints are, for the most part, loaded with contempt and ignominy. Yet the very people who persecute them most, have frequently, like Herod, an inward reverence for them in their hearts. But however they may be treated by the ungodly, they are universally respected by the saints. The very angels account it their honor and happiness to minister unto them. They are lights in the world, and living witnesses for God to all around them; and “God himself is not ashamed to be called their God.” They are already exalted to the rank and dignity of God’s children; and are made “heirs of God and joint-heirs with Christ.”

4. God will grant to them everlasting glory.

How far length of days is to be expected as the reward of piety under the Gospel dispensation, we cannot absolutely determine. But the true Christian will be “satisfied with his life,” whether it is long or short. He does not wish for the termination of it merely because he is dissatisfied with his present state, but because he longs for his inheritance. He has Pisgah views of the promised land even here; and as soon as he has finished his appointed course, God will show him his full salvation; causing him to behold all its glory and enjoy all its blessedness. Then shall be given to him a life which will fully satisfy his most enlarged desires. God will say to him, in the presence of the whole assembled universe, ‘Come you servant, whom I have decreed to “set on high,” see the kingdom that was prepared for you from eternity; take possession of it as your own, and inherit it forever! Matthew 25:34.’

INFERENCES.

1. In how pitiable a state are the ignorant and ungodly world!

Being ignorant of God, and destitute of any real love to him, they have no part or lot in his salvation. They are strangers to all those sublime pleasures, which are communicated to God’s peculiar people. The witness of the Spirit, and many other unspeakably precious tokens of the divine favor, are withheld from them. If they are in trouble, they have no heavenly consolations to support them. They may have the wealth of this world, and the honor which comes of men; but they can expect no salvation from God, nor anything but shame and everlasting contempt, Daniel 12:2. O that they were wise and would consider these things!

2. How plain and simple is the duty of God’s people!

The privileges before mentioned, are all bestowed on us because we love and seek the Lord. Not that our services are meritorious, and can claim a “reward of debt;” but God has appointed these as means, in the use of which we shall attain the end.

Would we then have more abundant tokens of God’s favor here, and secure a still richer inheritance hereafter? Let us study to “grow in the knowledge of him,” and in a more fervent and fixed love towards him. Let us wait upon him more earnestly and with greater constancy in prayer. Thus shall his blessings infinitely exceed our highest expectations, and be enjoyed by us when the fleeting vanities of time shall be no more.

Charles Simeon

Psalm 91:9-10

“If you make the Most High your dwelling—even the LORD, who is my refuge—then no harm will befall you, no disaster will come near your tent.”

It is scarcely possible to conceive any terms more strong, or any images more lively, than those in which the Scripture represents the privileges of believers. We need look no further than to the Psalm before us for a confirmation of this truth. The whole Psalm may be considered as the believer’s charter, in which all his privileges are contained, from his first acceptance with God to the consummation of his happiness in glory.

We have in the words of our text a just description of the believer:

I. The believer’s experience.

The true Christian is one who has been “turned from darkness unto light, and from the power of Satan unto God.” Being once brought to God, he “makes the Most High his habitation.” He regards God, not merely as reconciled to him, but as affording him what a dwelling-house affords to its possessor:

1. The believer’s free access to God.

A person goes familiarly to his house at all times, not doubting but that he shall gain a ready admission into it. He considers it as his own, and feels that it exists only for his accommodation.

It is thus that the believer goes to God as his God; he has “access to him with boldness and confidence;” he is certain that, when he calls, he shall receive an answer; and “when he knocks, the door will be opened to him.” In this precise view the Psalmist speaks of God, “Be my strong habitation, whereunto I may continually resort, Psalm 71:3.”

2. The believer’s necessary provision.

Every man, whatever be his situation in life, expects to find in his own house the things suited to his necessities. He does not seek his meals at the houses of his neighbors, but in his own; and he returns home at stated seasons to partake of them.

And where does the believer go for daily supplies of bread for his soul? It is in Christ Jesus that his fullness is treasured up; and in him the believer expects to find the “grace that is sufficient for him.” God invites him to come to him for the express purpose, that he may be filled and satisfied with good things, “Why do you spend your money for that which is not bread? Hearken diligently unto me, and eat that which is good, and let your soul delight itself in fatness! Isaiah 55:2.”

3. The believer’s sure protection.

If storms descend, or dangers threaten, we take refuge in our house, and find it a place of safety. Thus “The name of God also is a strong tower, into which the righteous man runs and is safe! Proverbs 18:10.” It is to himself that God invites us, when he says, “Come my people, enter into your chambers, shut the door about you, and hide yourself for a little moment, until the indignation be over and past, Isaiah 26:20.” And that this was a primary idea in the mind of the Psalmist, appears from the very words of the text, wherein he calls God “his Refuge,” and from the whole scope of the Psalm, from the beginning to the end. With this also agrees the beautiful description given of Jesus by the Prophet, as “a hiding-place from the wind, and a covert from the tempest! Isaiah 32:2.”

4. The believer’s sweet repose.

To his house a man retires from the noise and bustle of the world; and there he lays himself down to rest after the fatigues of the day. Home, though inferior in many respects to places of temporary residence, is to almost all people the most agreeable, because they are most at ease. And such is God to the believer.

“In every place, God is to him as a little sanctuary, Ezekiel 11:16,” where he finds himself at rest. He carries his needs to God, and “casts all his cares on him,” and enjoys that peace which passes all understanding. In this sense he says for his own encouragement, “Return unto your Rest, O my soul;” and attests for the glory of his God, “Lord you have been our dwelling-place in all generations! Psalm 90:1.”

In connection with this experience of the believer, let us consider:

II. The believer’s privilege.

The expression in the text seems to exceed the bounds of truth; but the more it is examined, the more will it be found to be strictly true. The man who makes God his habitation shall have no real evil befall him:

1. No real evil befall him in this present world.

No casual evil shall befall him. There is no such thing as chance; everything, even to the falling of a sparrow, is ordered of the Lord. As for the children of God, “their heavenly Father has given his angels charge over them, to keep them in all their ways, verses 11, 12;” and if anything were to happen to them, they (the angels) would contract a fearful responsibility for their neglect.

We must not however imagine that believers are at liberty to rush into needless dangers; for our Lord, when tempted by Satan to cast himself from a pinnacle of the Temple in expectation that the angels would preserve him from injury, replied, “You shall not tempt the Lord your God;” but nothing can happen to them except by the Divine appointment; they are hidden in the shadow of their Father’s hand, and “their very hairs are all numbered.”

But it may be thought that penal evil may come to them. This however we utterly deny. That they may be “visited with the rod,” we readily acknowledge; but there is a great difference between the vindictive arm of an incensed judge, and the gentle chastisements of an indulgent parent. The cup of suffering that may at any time be put into their hands may be bitter; but it has not in it one drop of wrath; it is altogether mixed by love; and not an ingredient can be found in it, which they themselves shall not one day confess to have been beneficial.

In short, no real evil shall befall them. That they may have troubles, is certain; that their troubles may be heavy and accumulated, is also certain. But who accounts even the amputation of a limb evil, if it is the only and infallible method of preserving life? Much less then are any sufferings to be accounted evil, which the believer can ever be called to sustain; for he shall never endure any, which shall not work for good to him in this life, and be the means of increasing his weight of glory in the next! Romans 8:28 and 2 Corinthians 4:17.”

2. No real evil befall him in the eternal world.

It is in this life only that the believer can meet with even the semblance of evil; when he goes hence, he is instantly placed beyond the reach of harm. No sin, no sorrow, no pain, no temptation, no weariness, no need—can ever be felt by him in the mansions of bliss. He will there enjoy forever one unclouded day! and his happiness will be without alloy, without intermission, without end Revelation 21:4.”

To render this subject more instructive, we shall add:

1. A word of direction.

Christ, in reference to the sheepfold of his church, says, “I am the door; if any man enters in by me, he shall be saved, and shall go in and out, and find pasture, John 10:9.”

The same figure we may apply to the subject before us, “Christ is the door;” he is “the way to the Father;” and “no man comes unto the Father, but by him.”

To those who come to God in any other way, he is not “a Refuge,” or “Habitation,” but “a consuming fire! Hebrews 12:29.” But if we believe in Christ, then “will he dwell in us, and we shall dwell in him, John 6:56;” yes, “he will be our house of defense, to save us forever! Psalm 31:2.”

2. A word of warning.

Who, except the believer, can apply to himself the promise in the text? As for the unbelieving and disobedient, they are in danger every hour; they know not but that God’s wrath may break forth against them the very next moment to their destruction. Of this they are certain, (whether they will believe it or not,) that in a little time his judgments shall overtake them, and the greatest of all evils shall befall them—unless they repent!

O that they would be prevailed upon to flee for refuge to the hope that is set before them! O that they would now seek to be “found in Christ!” Then the destroying angel would pass over them, and “they should dwell safely, and be quiet from the fear of evil, Proverbs 1:33.”

3. A word of encouragement.

The weakness of men’s faith often robs them of the comfort which it is their privilege to enjoy. Why should a believer be afraid of thunder and lightning? Were he but sensible what a Protector he has, he would feel assured that no evil could come unto him. How varied are God’s promises to him in the Psalm before us! How diversified also are the assurances given him by Eliphaz in the book of Job, Job 5:19-24. Let him only commit himself to God, and he has nothing to fear.

Let us then, beloved, have faith in God; and let those words of David be our song in this land of our pilgrimage, “God is our refuge and strength, an ever-present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging. Selah! Psalm 46:1-3”

Charles Simeon

Psalm 91:1-4

“He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust.’ Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart!”

To unfold the doctrines and duties of our holy religion is a matter of indispensable necessity to every one who would discharge the ministerial office with acceptance. Yet it is not necessary that a minister should always be laying the foundation of repentance towards God and faith in our Lord Jesus Christ; there are times and seasons when he should “go on unto perfection, Hebrews 6:1,” and exhibit Christianity in its highest stages of practical duties. The Psalm before us will afford us ample scope for this.

According to these verses, we have a clear exposition of the character and blessedness of every true believer. Let us consider, then,

I. The true believer’s character.

He is not described either by his religious creed or by his moral conduct. We are led to view him rather in his secret walk with God.

1. View the believer’s character portrayed figuratively.

It will be remembered that God dwelt by a visible symbol of his presence in the tabernacle; and that the high-priest on the great day of annual atonement went within the veil, and abode there until he had sprinkled the blood of his sacrifices upon the mercy-seat, and covered the mercy-seat with his incense.

Now, what he did physically once in the year, the true Christian does spiritually every day in the year; for through Christ we all are “made kings and priests unto our God.”

Paint to yourselves, then, the high-priest in his occasional access to God; and there you see the Christian going continually within the veil, or rather habitually dwelling there, and “making God himself his habitation, verse 9.” And truly this is “a secret place,” of which an unconverted man has no conception; it is “the secret of God’s pavilion, the secret of his tabernacle Psalm 27:5.”

But we must divest ourselves of the notion of locality; for this place is wherever God manifests his more immediate presence; and therefore David beautifully calls it, “the secret of his presence! Psalm 31:20.” There the believer dwells; and, O! who can conceive “the fellowship which he there enjoys with God the Father and with the Lord Jesus Christ, 1 John 1:3;” while they, with condescending and affectionate endearment, come to him, and abidingly feast with him, John 14:21; John 14:23. Revelation 3:20.

In truth, the communion between God and the soul is such as no language can convey. It is nothing less than a mutual indwelling, resembling that which exists between the Father and the Son; they being in God, and God in them; yes, and being one with God, and God with them! Compare John 6:56 and 1 John 4:15-16 with John 17:21-23.

This is a mercy which the believer alone enjoys. But some little idea of it may be formed from the favor conferred upon the camp of Israel in the wilderness. The pillar of cloud and fire led them in all their way, affording them shade by day from the heat of the burning sun, and light throughout the night season. To no other people under Heaven was this ever given.

And so it is with the camp of the true Israelites at this day, “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God, Romans 2:28-29.” They, and they only, behold the light of God’s countenance in the night-season of adversity. They alone are sheltered from everything that would oppress and overwhelm their souls; as it is written, “Then the LORD will provide shade for Mount Zion and all who assemble there. He will provide a canopy of cloud during the day and smoke and flaming fire at night, covering the glorious land. It will be a shelter from daytime heat and a hiding place from storms and rain! Isaiah 4:5-6.”

2. View the believer’s character portrayed in plain terms.

The workings of his mind and heart, under all the trials and difficulties which he has to encounter, are here set forth. He is convinced that no created arm can be sufficient for him. Hence he directs his eyes towards the Creator himself, and says of him:

“He is my refuge” from every trouble!

“He is my fortress” against every assailant!

“He is my God,” all whose powers and perfections shall be employed for me.

“In Him I will trust,” in Him only and exclusively; in Him always, under all circumstances; in Him, with perfect confidence and unshaken trust.

The Christian man is not like the ungodly world, who know not what to do, and are at their wit’s end when trouble comes. The believer is “in the secret place of the Most High;” and, where others can see nothing, he beholds “chariots of fire and horses of fire all around him, 2 Kings 6:17.” Or rather, he beholds “God himself as a wall of fire round about him, Zechariah 2:5,” and has the very glory of God resting on him, 1 Peter 4:14.

Thus is the true believer distinguished from all others, “he beholds Him who is invisible! Hebrews 11:27;” and walks as in his immediate presence, saying, “If God is for me—then who can be against me?”

Shall this be thought an exaggerated description? I do not say that the Divine presence is equally realized by all Christians, or by any Christian equally at all times. There are seasons when a Peter may be “of little faith, Matthew 14:31;” and a Paul may need a special revelation for his support, “One night the Lord spoke to Paul in a vision: Do not be afraid; keep on speaking, do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city! Acts 18:9-10.”

Nevertheless, in the general habit of their mind, their language is like that of David, “I love you, LORD; you are my strength. The LORD is my rock, my fortress, and my savior; my God is my rock, in whom I find protection. He is my shield, the power that saves me, and my place of safety. I called on the LORD, who is worthy of praise, and he saved me from my enemies! Psalm 18:1-3.”

With such views of the believer’s character—you can have no doubt of:

II. The true believer’s blessedness.

Here let the abruptness of the address be borne in mind. The Psalmist, instead of proceeding, as might have been expected, to declare the blessings which a person of this description should receive, addresses himself to that person in these animated terms, “Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart!” Now, in these terms, the Psalmist, in the very name of God himself, and in the most assured manner, pledges to the true believer:

1. The protection of God’s power.

If war were raging in our country; or pestilence, like that which desolated Judea after David had numbered the people, and which probably gave occasion to this Psalm, were carrying off multitudes all around us—we would enter more fully into the subject before us, and see more forcibly the exalted privileges of the true believer.

But we must remember that there is a moral “pestilence” raging all around us, and sweeping myriads into the pit of destruction!

We should remember, too, that there is a demonic “fowler,” who entangles, in his net, millions, unwary as the silly bird, and “leads them captive at his will! 2 Timothy 2:26.”

What is the example of men in every walk of life, but one deadly contagion, from which it is almost impossible to escape?

And what are those lusts and temptations with which we are continually beset, but baits whereby the devil seeks to ensnare us to our everlasting ruin?

Who can preserve us from all of these snares, but God himself! Little will human wisdom or power avail against such potent spiritual enemies. Peter imagined himself secure enough from denying his Lord, when he formed so steadfast a resolution respecting it; but, as our Lord had forewarned him, “the rooster did not crow twice, until he had denied him thrice.” And whoever Satan should get into his sieve, he would prove us all to be chaff—if we would be left without timely support from God! Luke 22:31.

But “God will keep the feet of his saints, 1 Samuel 2:9,” and not allow them to fall a prey to the destroyer. The care of a mother hen over her brood is well known. When a bird of prey is hovering over them, she calls them under her wings, and there preserves them in perfect safety. The bird of prey, when searching for them, can behold nothing but the mother hen.

Thus will God preserve his people from all their enemies, “He will cover them with his feathers, and under his wings shall they trust!” Yes, “their lives shall be hidden with Christ in God,” beyond the reach of harm; and because “Christ himself is their life, when he shall appear, they also shall appear with him in glory! Colossians 3:3-4.” What was done by God for Israel in the wilderness, shall be done by him for every soul that puts its trust in him! Deuteronomy 32:9-12.

2. The protection of God’s faithfulness.

For every believer the very truth of God is pledged; and “life is promised” to him by the “God who cannot lie, Titus 1:2.” It is not said that the believer shall not be tempted, or “be in heaviness through manifold temptations; but that he shall not be finally overcome, as the Apostle says, “God is faithful, who will not allow you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it, 1 Corinthians 10:13.”

Here, I say, the very faithfulness of God is pledged; and we may be sure, that “of all the good things which he has promised to his people, not one shall ever fail! Joshua 23:14.”

No doubt they may through weakness be overcome for a season, as the lives of the most eminent saints but too clearly prove. But in such a case God has told us how he will act towards them, “But if his descendants forsake my instructions and fail to obey my regulations, if they do not obey my decrees and fail to keep my commands—then I will punish their sin with the rod, and their disobedience with beating. But I will never stop loving him nor fail to keep my promise to him. No, I will not break my covenant; I will not take back a single word I said. I have sworn an oath to David, and in my holiness I cannot lie! Psalm 89:30-35.”

Of course, we are not to understand this of one who willfully and habitually lives in sin; for, whatever he may profess, he is no child of God, but a downright hypocrite! But of the weakest of real saints it is spoken (and to him it shall assuredly be fulfilled; for “it is not the will of our Father that one of his little ones should perish! Matthew 18:14.”

For a just improvement of this passage, let it be remembered,

1. In what way alone we can have access to God.

We have spoken of the believer as “dwelling in God;” but how did he come into that sanctuary? and where did he find a door of entrance? This is a point that should be well understood. There is but one way to the Father; and that is by Christ. Our blessed Lord himself tells us this, when he says, “I am the way, the truth, and the life; no man comes unto the Father but by me.” It must never be forgotten, that in ourselves we are altogether departed from God; and that we can be “only brought near by the blood of Jesus.” It was by the blood of his sacrifice alone, that the High Priest, of whom we have before spoken, could come into the holy place of the Most High, Hebrews 9:7. In the same way, it is by the blood of Jesus alone that we can venture into the holiest, Hebrews 10:19, or presume to ask anything at the hands of God, Hebrews 10:20-22. I beseech you, therefore, to bear this in remembrance, and never to call God yours, until you have come to him in his appointed way.

2. What is that kind of confidence which we ought to maintain.

It must not be presumptuous confidence, that overlooks the use of means or supersedes the necessity of holy fear. Satan could not be better served than by such confidence as that. And hence it was, that, in tempting our blessed Lord, he cited this very Psalm, and urged a part of it as a warrant for him to cast himself down from a pinnacle of the temple; saying, “If you are the Son of God, cast yourself down; for it is written, He shall give his angels charge concerning you; and in their hands they shall bear you up, lest at any time you dash your foot against a stone, verse 11, 12 with Matthew 4:6.” Our Lord’s reply to him shows us our duty in relation to this matter, “You shall not tempt the Lord your God.”

In the same way, we are not needlessly to expose ourselves to dangers, in the expectation that God will preserve us; nor are we to neglect the use of means, as though God were engaged to work miracles in our behalf. We must be humble, watchful, diligent; as it is written, “Give all diligence to make your calling and election sure.”

God has, indeed, engaged to “give us both to will and to do;” but, while we depend on him for his effectual aid, we must “work out our own salvation with fear and trembling, Philippians 2:12-13.” In every step of our way to Zion, we must cry, “Hold me up, and I shall be safe.”

3. What should be the frame of our minds after we have come to him.

I have said, ‘We should fear;’ for “blessed is the man who fears always.” But this fear should temper, not weaken, our confidence in God. Hear what the Prophet Isaiah says, “You will keep him in perfect peace, whose mind is stayed on you; because he trusts in you. Trust in the Lord forever; for with the Lord Jehovah is everlasting strength! Isaiah 26:3-4.”

Paul maintained to the uttermost, the fear of which we have been speaking; for he “kept his body under control, and brought it into subjection; lest that by any means, after he had preached to others, he himself should be a cast-away, 1 Corinthians 9:27.” But his confidence in God was entire. He defied all the powers in the universe to separate him from the love of God! Romans 8:33-39. And you, also, may possess the same blessed hope, “knowing in whom you have believed, 2 Timothy 1:12.”

“My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand!”

Charles Simeon

Psalm 90:17

“Let the beauty of the Lord our God be upon us!”

It is pleasing to think that in every age the Lord has many “hidden ones;” even as in the days of Elijah, who thought himself the only worshiper of Jehovah, while there were in reality “seven thousand men who had not bowed their knee to the image of Baal.”

It is not every one who dies apparently under the displeasure of God, that will be visited with his judgments in the world to come. Many “are judged by the Lord now, in order that they may not be condemned with the world hereafter, 1 Corinthians 11:32.” Among those who died in the wilderness for their transgressions, we know, infallibly, that some were received to mercy. We have no more doubt of the salvation of Moses and Aaron than we have of any saint from the foundation of the world. And we think that there is evidence in the Psalm before us, that many repented in the wilderness, and that though “they were delivered, as it were, to Satan for the destruction of the flesh, their spirit will be saved in the day of the Lord Jesus, 1 Corinthians 5:5.” When they found that the sentence passed against them could not be reversed, they humbled themselves before God for their iniquities; and in consequence thereof they found favor in his sight, passing their remaining days upon earth in some measure of peace, and enjoying a hope, that, though they were never to possess the earthly Canaan, they would be admitted to the enjoyment of a heavenly inheritance. Their supplications for mercy were such as God never did, nor ever will, reject. “O satisfy us early with your mercy, that we may rejoice and be glad all our days! Make us glad according to the days wherein you have afflicted us, and the years wherein we have seen evil. Let your work appear unto your servants, and your glory unto their children; and let the beauty of the Lord our God be upon us.” That is: Let us have such tokens of your love, and such communications of your grace, as may carry us forward with comfort, and prepare us for your more immediate presence.

For the further elucidation of my text, I will endeavor to show,

I. What is the beauty of the Lord?

But in attempting to speak on such a subject, I feel that I shall only “darken counsel by words without knowledge;” for “we cannot by searching find out God, we cannot find out the Almighty to perfection.” Yet, as we are able, we must declare him unto you, and set forth his perfections.

1. God’s perfections as existing in himself.

We need only to open our eyes and survey the visible creation, to be assured of his eternal power and godhead. In this respect the most ignorant heathen, in neglecting to worship him, are without excuse. The magnitude and number of the heavenly bodies, all moving so exactly in their respective courses, and fulfilling the ends for which they were designed; and the variety and beauty of the things existing on this terraqueous globe, all so adapted for their respective offices and uses, and all subservient to one great design, the glory of their Creator—evince that his wisdom and goodness are equal to his power.

I am aware that academic men have no advantage over those of less intelligence in things which are known only by revelation; because those things can be known only by the teachings of God’s Spirit; and the Holy Spirit can instruct one as easily as another, and does often “reveal to babes what is hidden from the wise and prudent.”

But in the things which are obvious to our senses they have a great advantage, because by their proficiency in different sciences they attain a comprehensive knowledge of many things, of which the generality of people have no conception; and consequently, they can discern traces of divine wisdom, and goodness, and power, which can never come under the view of one that is illiterate and uninformed.

If from the works of creation we turn our eyes to the dispensations of Providence, we shall see all the same perfections illustrated and displayed to yet greater advantage; because they show how entirely every created being, however unconscious, or however adverse, fulfills his will, and executes his designs.

But it is in the work of redemption that the attributes of God must be chiefly viewed; because in that are displayed his justice, his mercy, and his grace; for the exercise of which there is, in the works of creation and of providence, comparatively but little scope.

But, to discover these, we must view,

2. God’s perfections as displayed in the person of his Son.

The Lord Jesus Christ is called “the image of the invisible God, Colossians 1:15,” because in him Jehovah, “who dwells in the light which no man can approach unto, whom no man has seen or can see, 1 Timothy 6:16,” is rendered visible to mortal eyes; so that in him we see “the brightness of his Father’s glory, and the express image of his person, Hebrews 1:3.” We know that “in his face all the glory of the Godhead shines;” and that on that account the god of this world is so anxious to blind our eyes, and to hide him from our view, 2 Corinthians 4:4.

See then in Jesus, and in his cross—not some perfections only, but all, even all the perfections of the Godhead shining in their utmost splendor. Draw near to the garden of Gethsemane, or to Mount Calvary—and there take a view of your adorable Savior. How awful does the justice of God appear, when not one sinner in the universe could be received to mercy, nor one single transgression of God’s law be pardoned, until an atonement should be offered for it—not by any creature, but by the Creator himself, whose blood alone could expiate our guilt, and whose righteousness alone could serve as a sufficient title for our acceptance before God.

How brightly does God’s sovereign mercy appear, in that, rather than man should perish after the example of the fallen angels, God vouchsafed to give his only dear Son to die for us, and to effect our reconciliation by the blood of his cross!

What wisdom too is displayed in this way of making the truth of God, which denounced death as the penalty of sin, to consist with the happiness and salvation of those who had committed it! As the Psalmist says, “Mercy and truth have met together; righteousness and peace have kissed each other! Psalm 85:10.” To make these perfections unite in the salvation of men, and to bring to every perfection far higher glory than it could have had if it had stood alone; (for while each shines in its own proper glory, each has a tenfold luster reflected on it by the opposite perfection with which it is made to harmonize;) this required the utmost possible effort both of wisdom and grace; and to all eternity it will form the chief subject of adoration and praise among all the hosts of Heaven.

Here is God seen as “forgiving iniquity, transgression, and sin, while he by no means clears the guilty, Exodus 34:6-7;” because their guilt has been expiated, and a righteousness has been wrought out by the Lord Jesus Christ, so that God is “a just God, and yet a Savior, Isaiah 45:21,” and is no less just than he is merciful, in every exercise of his pardoning love, and in every blessing which he bestows on his redeemed people! 1 John 1:9.

The petition offered respecting this, leads us to inquire,

II. In what respects we may hope that “this beauty shall be on us.”

Had the prayer been offered by Moses alone, like that, “I beseech you, show me your glory, Exodus 33:18,” then we might have supposed, that it was a peculiar favor which other saints had no right to expect. But the prayer was uttered by multitudes, even by the great mass of those who repented in the wilderness; and therefore it may be poured forth by all true penitents among ourselves, who may expect that:

1. This beauty of the Lord shall be upon us by an outward manifestation of it to our MINDS.

To the Corinthian Church was this honor given; for “God, who commanded light to shine out of darkness at the first Creation, shined into their hearts, to give them the light of the knowledge of the glory of God in the face of Jesus Christ! 2 Corinthians 4:6.”

Such manifestations therefore may we also expect. The Lord Jesus Christ has expressly promised, that he will manifest himself to us, as he does not unto the world; and with such convincing evidence will he show us his glory, that we shall differ from those around us, as Paul at his conversion differed from his attendants; they heard a voice as well as he; but he alone was favored with the sight of the Lord Jesus Christ himself! Acts 9:7. 1 Corinthians 9:1; 1 Corinthians 15:8; so that the words which we hear or read may be heard or read by thousands; but to us only, that is, to those only who are truly penitent and believing, will he “manifest forth his glory,” so as to constrain us to cry out, “How great is his goodness! How great is his beauty! Zechariah 9:17.”

It is by the public ordinances chiefly that he will make these revelations of himself to us; and hence it was that David so exceedingly delighted in the house of God, saying, “One thing I have desired of the Lord, which I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, Psalm 27:4.” If only we come up to his house with raised expectations, and a humble mind—he will reveal himself to us, and lift up the light of his countenance upon us, and show us “his power and glory as he is accustomed to display them in his sanctuary, Psalm 63:2.”

2. This beauty of the Lord shall be upon us by an inward communication of it to our SOULS.

“God originally made man after his own image, Genesis 1:26-27;” and after the same image will he create us anew “in righteousness and true holiness, Ephesians 4:24.” It is for this very end that he so reveals himself in his ordinances; namely, that, by communing with him there, our faces may be made to shine, as the face of Moses did, Exodus 34:29-30; and that “by beholding his glory, we may be changed into the same image from glory to glory by the Spirit of our God, 2 Corinthians 3:18.”

In this sense the beauty of the Lord our God shall be upon all his children, according as it is written, “He who has this hope in him, purifies himself even as he is pure! 1 John 3:3.” No inferior standard will they aim at; they know their duty; and they know their privilege; and with no attainments will they be satisfied, until they “are holy, as God is holy;” and “perfect, even as their Father who is in Heaven is perfect.”

This indeed will not be imparted to anyone at once—it is a progressive work. People must be babes, and young men, before they are fathers. But from the time that they are truly converted unto God, they will “grow in grace,” and “make their profiting to appear,” until they have “attained to the full measure of the stature of Christ, Ephesians 4:13.”

To all of you then I would say: Offer up with devoutest earnestness to God the petition in my text, “Let the beauty of the Lord our God be upon us;” and add to it that prayer of Paul for the Ephesian converts, which in import corresponds exactly with it, “May you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God! Ephesians 3:18.”

From the text thus explained, we may learn:

1. What is the great antidote to the troubles of life?

Certainly the Israelites, when doomed to perish in the wilderness, were in a very pitiable condition. But, if they could only attain this great object, they declared that their sorrows would all be turned into joy. Whatever our troubles may be, their sting will be taken away if they prevail to bring us to the footstool of our God, and to the enjoyment of the light of his countenance.

The trials which God sends are for this very end: to purge away our dross, and to purify us as gold—that we may be vessels of honor, fit for our Master’s use.

Let us then not be so anxious to get rid of our afflictions, as to obtain from God a sanctified use of them . . .
in brighter manifestations of the loveliness of Jesus,
and richer communications of grace from Him,
and a more entire conformity to Him!

Let us but get even a small measure of these benefits, and “our consolations shall abound far above all that our afflictions have abounded, 2 Corinthians 1:5.”

2. What we are to aim at in our pursuit of holiness.

It is not any one grace, or any particular set of graces, that we should seek after—but an entire conformity to the image of our God. Now his beauty, as we have seen, consists not in anyone perfection, but in a union of all perfections, however opposite to each other. So must there be in us, not such graces only as are suited to the natural temperament of our minds, but an assemblage of all graces, however different from each other—every one being blended with, and tempered by, its opposite, and all together brought, as occasion may require, into united exercise.

God is compared to “light;” which is a union of rays, exceedingly diverse from each other, and all in simultaneous motion. Now as some may think that the brighter colored rays, as the red, the orange, the yellow, would make a better light if divested of those which bear a more somber aspect, as the blue, the indigo, and the violet—so many imagine that God would be more lovely, if his justice were separated from his attributes, and mercy were to shine unalloyed by that more formidable perfection. But as neither can light part with any of its rays, nor, God with any of his perfections, so neither must the Christian dispense with any grace whatever.

If he rejoices, it must be with trembling. If he walks in faith, he must be also in the fear of the Lord all the day long. If he is bold, he must also be meek and lowly of heart, and resemble him, who “was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he did not open his mouth.” This union of opposite graces it is which constitutes the beauty of holiness; as David, after the most exalted strains of adoration, says, “O worship the Lord in the beauty of holiness; fear before him all the earth! Psalm 96:7-9.”

Let me earnestly entreat every professor of religion to be attentive to this matter. Nothing is more common than for people of this description to value themselves on account of some particular grace or set of graces—when they are offensive, and, I had almost said, odious in the eyes both of God and man, for lack of those graces which ought to temper and moderate the actings of their mind. Distortion in the human frame is not more disgusting than such distorted piety as this.

Even without any particular blemish in the human frame, it is not any one feature that constitutes beauty; but a regular and harmonious set of features. So it is not faith, or fear, or zeal, or prudence, or any other separate grace, that will assimilate us to God—but every grace in its proper measure, and its combined exercise; or rather every grace borrowing from its opposite its chief luster, and all harmoniously exercised for the glory of God!

Were this subject better understood, we would see, as in Christ, so in all his followers also—the God and the man; the lion and the lamb.

Charles Simeon

Psalm 90:14

“O satisfy us early with your mercy, that we may rejoice and be glad all our days!”

We are told, on most unquestionable authority, that “godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come, 1 Timothy 4:8.” We are further assured, that “its ways are ways of pleasantness, and all its paths are peace, Proverbs 3:17.” This was the conviction of Moses, when he penned this Psalm.

The vanity and bitterness of sin had been deeply felt by all that generation whom he had brought out of Egypt; and here, he declared that there was no happiness but in God; he prays, “O satisfy us early with your mercy, that we may rejoice and be glad all our days!” Now, brethren, longing as I do for the happiness of you all, both here and in the eternal world, I will show:

I. Where, and where alone, true satisfaction can be found.

The whole world is inquiring, “Who will show us any good?” And to that there is but one answer to be given; namely this, “Lord, lift up the light of your countenance upon us! Psalm 4:6.”

Satisfaction is not to be found in any earthly pursuit.

Pleasure, however diversified it may be, can never satisfy a rational being. Solomon drank more deeply of that cup than any other man; and after imbibing all worldly pleasures, pronounced it all to be “vanity and vexation of spirit.”

The same may be said of wealth and honor; they can never fill the desires and capacities of an immortal soul. As the eye is never satisfied with seeing, nor the ear with hearing—so no man that attains the greatest eminence can be sure that he has reached the highest pinnacle of his ambition. Let him possess all that mortal man can possess, and there will be some Naboth, whose vineyard he covets; or some Mordecai, who wounds him by refusing to pay him the homage he demands.

Nor is satisfaction to be found in any religious services which are performed with a self-righteous view.

Doubtless a self-righteous man may be gratified for a season with the notion that he has established a ground of confidence before God; but at times there will arise in his mind such thoughts as these, “Have I done enough to secure for me the forgiveness of my sins, and to purchase the blessedness of Heaven?” And, after all his labor, he will feel some secret misgivings that all is not right. He has not a standard whereby to measure his attainments, except indeed the holy Law of God; and that altogether condemns him. In this state of uncertainty, he cannot contemplate death and judgment without a degree of alarm, which casts a gloom over his prospect of the eternal world, and to a certain degree embitters also his enjoyments in this present world.

That which alone can afford solid satisfaction to the soul, is, the having obtained “mercy” from the Lord.

Every man is conscious that he has sinned, and must give an account of himself to the Judge of the living and the dead. But, if he has fled for refuge to Christ, and embraced the salvation offered him in the Gospel, he is ready to go into the presence of his God. He knows “in whom he has believed, 2 Timothy 1:12;” and has no doubt but that through the Redeemer’s righteousness he shall find acceptance with God. He will be able to say, “I know that when the earthly house of this tabernacle shall be dissolved, I have a house not made with hands, eternal in the heavens! 2 Corinthians 5:1.” In Christ he sees all that he can need; and, being “in Christ,” he is assured that “there is no condemnation to him, Romans 8:1″—either now or at the bar of judgment. “Believing in Christ, he has peace with God,” and rejoices before him “with joy unspeakable and full of glory! 1 Peter 1:8.”

This point being ascertained, let us direct our attention to,

II. The blessedness of those who seek satisfaction from God’s saving mercy.

Saving mercy, once obtained from the Lord, is the richest balm of life!

1. God’s saving mercy constitutes the chief felicity in youth.

Who is there that has sought the Lord in early life, and did not experience the benefit of that blessed employment beyond his most optimistic expectations? Nay, I will ask, Who ever spent one hour in penitential exercises, and in crying to the Lord for mercy—and did not find more satisfaction in that hour than in all the pleasures he ever enjoyed? Who does not look back to such a period, as the happiest hour of his life? I will gladly concede to every man the liberty of passing judgment on himself; and will venture to abide the verdict which every man shall give. Into whatever state of carnal pleasures such a one may have turned aside, I can have no doubt but that, in seasons of reflection, he says, “Oh that it were with me as in times past!”

2. God’s saving mercy renders us happy amidst all the most afflictive circumstances of life.

Every man is, sooner or later, brought into trouble; for “man is born to trouble, as the sparks fly upward.” But a sense of God’s pardoning love upon his soul will more than counterbalance all his afflictions. “Being justified by faith, and having peace with God, he will glory in tribulations,” of whatever kind they are, Romans 5:1; Romans 5:3. He will see his trials to be a rod in his Father’s hand! Micah 6:9; and he will acquiesce in the dispensation, from the assurance that “all things shall work together for his good, Romans 8:28,” and shall ultimately “work out for him a far more exceeding and eternal weight of glory! 2 Corinthians 4:17.”

3. God’s saving mercy administers consolation to him, even on the bed of death.

How blessed were the reflections of Paul when in the daily expectation of a cruel death! “I have fought a good fight; I have finished my course; I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall grant me in that day! 2 Timothy 4:7-8.”

Such was Jacob’s consolation in his dying hour, “I have waited for your salvation, O Lord Genesis 49:18.”

Yes, brethren, a sense of God’s pardoning mercy upon the soul will take away the sting of death, and make us rather to “desire that we may depart and be with Christ! Philippians 1:23,” in the full fruition of his glory!

ADDRESS.

1. The young.

It is never too “early” to seek, and to obtain, “mercy” from God. We read of several who from their youth were sanctified unto the Lord; and why should not you be numbered among that highly-privileged class? You have an idea that the good things of this world, and the enjoyment of all pleasurable amusements, will make you happy. But if you will transfer this notion to spiritual things, and seek your happiness in them—I pledge myself that you shall be satisfied to the full; for of all the ransomed of the Lord it is said, “They will come and shout for joy on the heights of Zion; they will rejoice in the bounty of the LORD—the grain, the new wine and the oil, the young of the flocks and herds. They will be like a well-watered garden, and they will sorrow no more. Then maidens will dance and be glad, young men and old as well. I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow. I will satisfy the priests with abundance, and my people will be filled with my bounty, declares the LORD! Jeremiah 31:12-14.” Indeed, you have a promise peculiar to yourselves; for God has said, “Those who seek me early, shall find me! Proverbs 8:17.”

2. The busy.

I would not have anyone neglect his proper occupation in life. We are as much bound to be “diligent in business,” as we are to be “fervent in spirit;” in the one, as well as in the other, we may “serve the Lord, Romans 12:11.” But, in comparison, our zeal in the service of God should swallow up that which we exercise in reference to the world. Our Lord says, “Labor not for the food that perishes, but for that which endures unto everlasting life! John 6:27.”

I will suppose that you succeed to the utmost extent of your wishes in this world—what satisfaction will it afford you in the eternal world, if you have not secured “an inheritance among the saints in light?” There is no occupation whatever that can justify a neglect of your eternal interests. There may be other things desirable; but this a needful, yes, “the one thing needful;” and therefore I say, “Seek first the kingdom of God and his righteousness,” and leave it to God to “add other things to you” in the measure which in his unerring wisdom he shall see fit! Matthew 6:33.

3. Those advanced in life.

Our text has a peculiar force as it relates to you. Much of your time is gone; and what is done either by you or for you, must be done quickly. There is, indeed, no time to be lost. The work of the soul is not to be left to a dying hour! Truly, that is but an unfavorable season for such a work; and the reality of it, when commenced at that season, is always dubious. Be in earnest now. Delay not another hour. Cry mightily to God:

“O satisfy me early with your mercy!”

“Blot out my transgressions as a morning cloud.” Wash my sins away in my Redeemer’s blood!

“Bring me out of the horrible pit, out of the miry clay, and set my feet upon the rock, and establish my goings; and put a new song into my mouth, even praise unto my God! Psalm 40:2-3.”

“Then I will bless you while I live; I will lift up my hands in your name; my soul shall be satisfied as with marrow and fatness; and my mouth shall praise you with joyful lips, when I remember you upon my bed, and meditate upon you in the night-watches! Psalm 63:4.”

“Yes, when my flesh and my heart fail, you shall be the strength of my heart, and my portion forever!”

Charles Simeon