Psalm 130:1-4

“Out of the depths I cry to you, O LORD. O Lord, hear my voice. Let your ears be attentive to my cry for mercy. If you, O LORD, kept a record of sins, O Lord, who could stand? But with you there is forgiveness; therefore you are feared!”

In seasons of affliction, it is a great comfort to see how others in similar circumstances, have found relief. It is in this view that biography is peculiarly interesting; and Scripture biography more especially, because it is more authentic in itself, and a surer ground for wise and profitable observations. The Psalms are a rich repository of such instruction. David was a man of deep experience. His afflictions, both temporal and spiritual, were very abundant; and, as they are faithfully related to us, so do we see under them the workings of his mind. In the passage just read we see,

I. The means David used for deliverance from his distresses.

David’s trials were greatly diversified, and very severe.

Unless it were recorded on divine authority, we would scarcely conceive it possible that a man of David’s character should be an object of such inveterate and envenomed malice as he was in the eyes of Saul; and, after the returns which he made to Saul, we would scarcely think that human malignity could ever arrive at such a height, or rage with such unrelenting fury, as it did in that envious and jealous monarch.

Of his troubles under persecution, David speaks under the same metaphor as that which is used in our text, “Save me, O God, for the waters have come up to my neck. I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me. I am worn out calling for help; my throat is parched. My eyes fail, looking for my God. Those who hate me without reason outnumber the hairs of my head; many are my enemies without cause, those who seek to destroy me! Psalm 69:1-4.”

It seems, however, that on the present occasion he refers to his spiritual troubles, because it is of his iniquities that he chiefly complains, and of forgiveness that he expresses his chief desire. It might be supposed that so holy a man as he should have no complaints of this kind to make; but the truth is, that the more holy any man is, the more enlarged will be his views of the spirituality of God’s Law, and the more painful his sense of his short-comings and defects and sins; and it should seem that David was permitted to sustain great anguish of mind on this account, so that he might be the better fitted to instruct and comfort God’s tempted people to the very end of time.

Hear his complaints under a sense of God’s displeasure, “You have put me in the lowest pit, in the darkest depths. Your wrath lies heavily upon me; you have overwhelmed me with all your waves! Psalm 88:6-7.” Sometimes he was so overwhelmed, that he thought himself altogether an outcast from God, and doubted whether he would ever find mercy at his hands,

“Will the Lord reject forever?
Will he never show his favor again?
Has his unfailing love vanished forever?
Has his promise failed for all time?
Has God forgotten to be merciful?
Has he in anger withheld his compassion?” Psalm 77:7-9.”

Under all his trials, David had recourse to God in prayer.

“Out of the depths he cried unto the Lord,” He well knew that none but God could support him under all his temporal afflictions, and that there was no other comforter amidst the troubles of his soul. Hence, on all occasions, he betook himself to God in prayer.

Under trials from man he says, “I will call upon the Lord, who is worthy to be praised; so shall I be saved from my enemies, Psalm 18:3-6.”

And under the frowns of Almighty God David still sought refuge in the arms of him whose displeasure he feared, “The sorrows of death compassed me, and the pains of Hell got hold upon me; I found trouble and sorrow. Then I called upon the name of the Lord; O Lord, I beseech you, deliver my soul, Psalm 116:3-4.”

Thus did Jeremiah also, under his extremities, “They have cut off my life in the dungeon, and cast a stone upon me. Waters flowed over my head; then I said, I am cut off. I called upon your name, O Lord, out of the low dungeon. You have heard my voice; hide not your ear at my breathing, at my cry! Lamentations 3:53-56.”

Thus it is that we also, under all our troubles, should approach our God. Nor should we be discouraged because we cannot find enlargement in prayer; our feelings may be too deep for utterance; and our desires may find vent only in sighs, and groans, and tears; but, if only we are sincere, God will hear our very “breathing and our cry.”

From the account which David gives us of his prayers, we learn,

II. The views of God, from whence David derived his chief encouragement.

David dared not to plead for anything on the footing of justice.

He was sensible that he in no respect came up to the perfect demands of God’s Law; and that, if God should “mark his iniquities,” it would be impossible for him to “stand;” since there was not an act, or word, or thought in his whole life that could endure so severe a scrutiny. Such is the view which all holy men have of their own infirmities; they know that God “charges even his angels with folly! Job 4:18,” and that “the very heavens are not clean in his sight;” how much less can man be pure, who by nature comes from a corrupt source; and, by practice, drinks iniquity like water! Job 15:14-16. Job was the most perfect man of his day; yet he says, “If I should say I am perfect, my own tongue would prove me perverse! Job 9:2-3; Job 9:20.”

In the same way, every living man must deprecate the being dealt with according to the demands of strict justice, saying, “Enter not into judgment with your servant, O Lord; for in your sight shall no man living be justified! Psalm 143:2.”

David’s only hope was founded on the mercy of his God.

Mercy is an essential perfection of the Divine nature, and, consequently, inseparable from God. But the expression, “There is forgiveness with you,” intimates, that mercy is treasured up, as it were, in the Divine bosom, ready to be bestowed on every weeping penitent. We are told, that “it has pleased the Father that in Christ should all fullness dwell;” and that “out of his fullness we are all to receive,” according to our respective necessities.

This was David’s encouragement. Had he not known this, he would have sat down in utter despair.

It is a consciousness of this that emboldens a penitent to draw near to God, and to ask for mercy at his hands. A soul that is gone beyond the reach of mercy, hates God with a perfect hatred, and “never repents to give him glory, Revelation 16:9; Revelation 16:11.”

But the soul that hopes in God’s mercy, feels towards him a filial fear and reverence; and this holy fear is ever augmented in proportion to the hope that is cherished in the soul.

Hence, when God says respecting his people, “I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me;” he adds, “And it shall be to me a name of joy, a praise, and an honor before all the nations of the earth, which shall hear all the good that I do unto them. And they shall fear and tremble for all the goodness, and for all the prosperity, that I procure unto it, Jeremiah 33:8-9.”

In this view of David’s experience we may see,

1. Our dependence on God.

To whom can we go in a time of trouble? Who can afford us even the smallest help, especially under a sense of sin, and under a dread of God’s displeasure? We may possess all that the world can give, but it will not for a moment soothe the agonies of a guilty conscience. Of all things under the sun, in this view, it must be said, “Miserable comforters are you all!” Our help is in God alone! “He is the only fountain of life; and in his light alone can we see light! Psalm 36:9.”

2. Our obligations to God.

When we see so holy a man as David brought into “depths” where he feels as one ready to perish, what thanks can we render unto God, that we are enabled to pass through life in peaceful tranquility, and with a cheerful hope of eternal life! None but those who have experienced the hidings of God’s face, and the terrors of his wrath, can have any conception what it is to be reduced to such a state.

Does David say, “Fearfulness has taken hold upon me, and a horrible dread has overwhelmed me?” Why, then, is not that the condition of our souls? Who does not deserve it? Who might not well be left to sustain it throughout his whole life? If we were saved from perdition at last, it would be a mercy, for which we should have cause to bless God to all eternity. But to enjoy peace here, and the light of God’s countenance, truly this is a blessing for which we can never be sufficiently thankful.

But there is yet a richer blessing given unto us; and that is, that in all our trials, of whatever kind, we have God himself for our refuge. Who need to be afraid of depths, when he has a God to go unto—a God able and willing to deliver him?

Look at the heathen, who know not God; or at those who, though in a Christian land, are unacquainted with the great mystery of redemption. They are in a pitiable condition indeed; but the believing penitent, though in darkness, has reason to rejoice; because his “sorrow will endure but for a night, and joy will come to him in the morning.” He may descend with Jonah to the very precincts of Hell; but in due season he shall be brought forth to light and liberty and joy.

3. Our true wisdom.

The resolution of David, in the words following our text, should be ours. Whether in trouble or at ease, let us wait on the Lord, and “hold us fast by God.”

The man who has been watching through the night looks with eager desire to the break of day, when he shall be relieved from his toil. But with far greater earnestness, and with sweeter assurance too, should we wait on God, confident that he will appear for us in the hour of need, and grant us that rest which our necessities require. Let us then live in this habit; and then, “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.”

Charles Simeon

Psalm 126:5-6

“Those who sow in tears shall reap in joy. He who goes forth and weeps, bearing precious seed, shall surely come again with rejoicing, bringing his sheaves with him.”

So much of sorrow is entailed on fallen man, that his path through life is properly called a valley of tears. But it is not to the ungodly only that this portion is allotted; the man who is regenerate still finds much occasion to weep; and if he have reasons for joy peculiar to himself, so also has he for grief.

The Israelites, when restored from their captivity in Babylon, felt, as well they might, that the mercies given to them were exceedingly great. The very heathen that surrounded them were constrained to acknowledge this. But, when they came to their own land, and saw the desolations that were spread on every side, and reflected on the time and labor that must be employed in rebuilding their city and temple, on the opposition they were likely to meet with in their work, and on their utter incapacity to restore either the city or temple to their former grandeur, they might well weep.

They were, however, encouraged with the divine assurance, that God would be with them in their labors, and prosper their endeavors; and that, if they were content to “sow in tears, they would reap in joy;” yes, that every one of them who should “go forth, weeping, and bearing precious seed, would surely come again with rejoicing, bringing his sheaves with him.”

But we must not confine ourselves to the immediate occasion on which these words were written. They refer to every one that is engaged in raising a spiritual temple to the Lord; and they assure to him a happy outcome to his exertions.

To elucidate the subject, we shall consider,

I. The events here connected.

Between seed-time and harvest there is in the minds of all a necessary connection; and as in the natural world the action of sowing has always a reference to that of reaping, so it has also in the spiritual world.

The seed which the Christian sows is “tears”.

What other can he sow, when he looks back upon the transgressions of his former life? How he, from the first moment that he began to act, lived in rebellion against his God! In no respect has he been subject to the law of God, or regulated himself according to the divine commands. From open and flagrant sins he may be free; but he has lived as without God in the world, making his own will the one rule of his conduct, and his own pleasure the only end of his existence. Does not such a life as this call for deep humiliation, and require to be mourned over with floods of tears?

Nor is this contrition less called for by his sins of daily incursion. Let any man compare the frame of his mind with that which his circumstances, and God’s dealings with him demand:
how faint his gratitude for mercies received!
how superficial his sorrow for sins committed!
how cold his devotions at the throne of grace!
how feeble his efforts to glorify his God!

Truly, in the retrospect of every succeeding day, he may well sit down and weep bitterly, yes, and mourn before God in dust and ashes!

In truth, this is, in a measure, the habit of the Christian’s mind: he is bowed down under a sense of his own manifold infirmities; and he walks softly before God, under a consciousness of his own extreme unworthiness. If David could say, in reference to the sins of others, “Rivers of water run down my eyes, because men keep not your law,” then how much more may every man say it, in reference to his own sins!

In the days to which we are looking forward, when the remnant of Israel shall return to the Lord their God, it is precisely in this way that they will come up to Zion, “They will come with weeping; they will pray as I bring them back. I will lead them beside streams of water on a level path where they will not stumble, because I am Israel’s father, and Ephraim is my firstborn son, Jeremiah 31:9.”

From this seed, however, shall spring a harvest of “joy”.

In the natural world we expect to reap the very seed which we have sown; but it is not so in the spiritual world. If we sow tears, shall we reap tears? No, never, never, never! Far different shall be the fruit arising from that seed! Even joy, yes, “joy unspeakable and full of glory.”

Look at the very remnant of whom we have just spoken; and see the outcome of their humiliation, “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! Jeremiah 31:12-13.”

It must be observed that the first-fruits of this harvest are enjoyed even now; for the very scope of the Gospel is not only to “proclaim liberty to the captives; but to give unto them that mourn in Zion, to give them,” I say, “beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of the Lord; and that He may be glorified! Isaiah 61:1-3.”

But, after all, this is only a foretaste of that which they shall hereafter enjoy, a cluster from Eshcol, a pledge of their future inheritance. The time is coming when they shall reap the full harvest in the fruition of their God, in whose “presence there is fullness of joy, and at whose right hand there are pleasures for evermore! Psalm 16:11.”

The connection between these two periods being marked, I proceed to show,

II. The certainty and blessedness of this connection of sowing in tears, and reaping in joy.

1. The certainty of sowing in tears, and reaping in joy.

In the natural world the connection is not sure; every care may have been exercised in preparing the ground, and the best seed may have been sown in it; and yet, through blasting or mildew, or some other unforeseen calamity, the hopes of the gardener may be disappointed.

But in the spiritual world this can never occur. There may be many events which seem unpropitious, and threaten the total destruction of the life of God in the soul; but God will overrule them all for the final accomplishment of his own gracious purposes, agreeably to his own express engagement, that “All things shall work together for good to those who love God, to those who are the called according to his purpose! Romans 8:28.”

The untoward circumstances may continue for a considerable length of time; but God engages, that “though their weeping may endure for a night, joy shall assuredly come to them in the morning, Psalm 30:5.” Extremely beautiful is that promise in the Prophet Hosea, “Then shall we know, if we follow on to know the Lord. His goings forth are prepared as the morning, Hosea 6:3.”

The benighted traveler may be ready to imagine that the morning, as it were, will never arrive. But the sun, though as remote as possible from us, will return, and is actually making a progress towards us; and has its radiance ready prepared to pour it forth for the benefit of the earth, at the appointed hour.

In the same way, in the darkest seasons of desertion is God prepared to lift up the light of his reconciled countenance upon us, and to refresh our souls with his enlightening and invigorating beams!

2. The blessedness of sowing in tears, and reaping in joy.

The joy of the harvestman may be fitly used to characterize the Christian’s consolations here on earth, Isaiah 9:3; but it will convey no idea of his felicity hereafter in glory; for all that here he sought and tasted shall there be enjoyed in its utmost fullness! And if the feast of which the prodigal was made to partake, on returning to his Father’s house, was so blessed—then what must the banquet be which is prepared for us above!

Truly, in comparison with that, the sublimest happiness of man on earth is no more than as a twinkling star, compared to the meridian sun! To attempt to speak of the heavenly glory, is only to “darken counsel by words without knowledge;” for, what conception have we of the immediate vision of our God in the full effulgence of his glory? Or what idea can we form of that throne and that kingdom which we shall possess above? Suffice it to say, that all that the blood of Christ could purchase, and all that the love of God can bestow, is the portion reserved for every believer in the realms of bliss!

Behold, then,

1. How desirable is true repentance.

I grant that repentance, considered without relation to its consequences, is not a pleasing exercise of mind. Nor would a gardener find any pleasure in casting his seed into the ground, if he had no prospect of a future recompense. But both the gardener and the penitent sow in hope. Each of them knows that without sowing he can never reap; and each of them expects, that if he “sows in hope, he shall be partaker of his hope.” Hence the employment is that which each of them affects.

But there is this difference between the two; the gardener is confined to a few weeks for the discharge of his duty, whereas the penitent prosecutes his labors to the very end of life; seeing that there is no day or hour which does not give him fresh occasion for penitential sorrow. He is to go forth bearing “a seed-basket” and exactly as the sower, bearing the seed-basket, scatters the seed as universally as he can over the whole field—so does the penitent, every step he takes in the field of life. And whereas one may sow too early and too much, the penitent knows that he never can too soon begin the blessed work; and that the more profusely he sows, the more abundantly he shall reap; God having ordained, in reference to this as well as to every other duty, that “he who sows sparingly shall reap also sparingly, and he who sows bountifully shall reap also bountifully! 2 Corinthians 9:6.”

To all then I say, “Be afflicted, and mourn and weep; let your laughter be turned into mourning, and your joy into heaviness; humble yourselves under the mighty hand of God, and he shall lift you up! James 4:9-10.” I say, To all without exception, would I give this advice; for it is by a conformity to it, under the Gospel dispensation, that every child of God shall be known, “In those days, at that time,” declares the LORD, “the people of Israel and the people of Judah together will go in tears to seek the LORD their God. They will ask the way to Zion and turn their faces toward it. They will come and bind themselves to the LORD in an everlasting covenant that will not be forgotten! Jeremiah 50:4-5.”

2. How reconciled we should be to trials.

To the Christian there may be many storms and tempests, or a long-protracted season of distress, which may threaten the destruction of all his prospects. But as, in relation to the wheat, the frost is even desirable to destroy the vermin, so are diversities of seasons beneficial to the spiritual seed; as Peter has said, “The trial of our faith, which is much more precious than of gold, which, though it stand the trial of fire, will perish at last, will be to praise and honor and glory at the appearing of our Lord Jesus Christ! 1 Peter 1:7.”

It is remarkable that our blessed Lord, speaking of himself as the true vine, and of his people as the branches, says of “every branch that bears fruit, the gardener prunes it, that it may bring forth more fruit, John 15:2.” It might be hoped, that, since it was already fruitful, it might escape the wounds inflicted by the pruning-knife; but that is not consistent with the will of the great Gardener, who consults its ultimate benefit in proportion to the prospect which it affords of progressive fruitfulness.

In the same way, God’s dearest people are often most severely tried; and they whose sheaves shall hereafter be found most abundant, are often made to apprehend an entire failure of all their prospects.

Consider, O tempted believer, how profitable your trials have been to you. Consider how they have tended:
to humble your pride,
to weaken your attachment to earthly things,
to make you feel your need of God’s continual help,
and to quicken you in your way to the heavenly Zion!

And then learn to say, “It is good for me that I have been afflicted; and it is in love and faithfulness that you have afflicted me.”

3. How sweet to the Christian should be the thoughts of death.

Death is as the wagons that are about to carry home the produce of the field; or as those which were sent to bear the afflicted Jacob to his beloved Joseph. The sight of these made Jacob forget all his troubles, and become indifferent to all that he possessed in this world, “He regarded not his belongings, because all the good of the land of Egypt was his! Genesis 45:19-20.”

So then, brethren, let it be with you. Behold the wagons sent to bear you home, where you shall “go rejoicing, bearing your sheaves with you.” Yes, the tears that you have shed have been treasured up by God in his vial! Psalm 56:8; and they shall be recompensed into your bosom a hundred and a thousand fold. Hear the declaration of God himself to this effect, “Blessed are the dead who die in the Lord; even so says the Spirit; for they rest from their labors, and their works follow them! Revelation 14:13.” Only view death aright, and you will account it among your most valued treasures! You will even “be looking for, and hastening unto, the coming of the day of Christ.” If it is unto you, “Christ to live”—then do not doubt for a moment but that “to die will be gain! Philippians 1:21.” For this is the irreversible decree of God, “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life! Galatians 6:7-8.”

Charles Simeon

Psalm 126:5

“Those who sow in tears shall reap in joy!”

This seems to be a general truth founded on the experience of those who returned from the Babylonish captivity, and the correspondent experience of all who return from the bondage of sin and Satan. The Israelites, like Peter liberated from his prison, were so astonished at their deliverance, that it seemed to them more like a dream than a reality. The very heathen themselves wondered at it, and ascribed it to the influence of Jehovah, as also the Israelites did with joy and gratitude, taking occasion from it to implore the speedy and perfect restoration of all their tribes, verses 1-4. The rain which descended in torrents on the southern or hilly country of Judea, often filled the valleys with rapid streams, which quickly passing away as soon as the rain ceased, the rivers were suddenly transformed into verdant fields. Thus sudden and perfect the Israelites desired their restoration to be.

Such also are the wonder and joy occasioned by the conversion of a soul to God; and such are the desires which instantly vent themselves in fervent petitions for complete deliverance. But as among the captive Jews, so in the enslaved soul: a season of sorrow precedes the time of emancipation. Nevertheless it shall be found universally true, that they who sow in tears shall reap in joy.

Let us inquire,

I. What we are to understand by sowing in tears?

“The sorrow of the world works death;” and therefore cannot be that to which the promise is made. To sow in tears implies:

1. A painful recollection of past sins.

We all are sinners from our earliest youth; and every sin we have ever committed, is as fresh in the remembrance of God as if it had been committed this very hour. Nor should we think the less of our sins because they have been long passed; on the contrary, we should view them with all the shame and sorrow that they excited in our bosoms the very instant that our consciences first accused us.

Like God’s people of old, we should be bowed down greatly in the recollection of them, Psalm 38:3-8. Jeremiah 31:19; Jeremiah 3:25. Ezekiel 16:63, and earnestly entreat, with David, that God would not call us into judgment for them, Psalm 25:7.

2. A penitent concern for present sins and infirmities.

The very best of Christians has much within him to mourn over. It is but in part that any of us are renewed. Many are the corruptions that yet work within us; and the very imperfection of our prayers and praises is enough to make us go mourning all the day long. Paul found so much conflict in his soul by reason of his indwelling corruptions that he exclaimed, “O what a wretched man I am! Romans 7:14-24.” and groaned earnestly for death as the season when he should be freed from all the imperfections of his nature, and serve, as well as enjoy, God with unabated ardor, 2 Corinthians 5:4. Thus should we also “go softly before God in the bitterness of our souls, Isaiah 38:15,” and loath ourselves before him in dust and ashes, Job 40:4; Job 42:6.

3. An overwhelming sense of God’s goodness.

Nothing is more characteristic of true piety than this. Every day and hour we have reason to adore the divine goodness. What patience does God exercise towards us under all our backslidings! What readiness does he manifest to return to our souls the very instant we return to him—yes, often revealing himself to us, and shedding abroad his love in our hearts, when we had no reason to expect anything but some heavy token of his displeasure!

The Psalmist, impressed with such views of God, exclaims, “O how great is your goodness which you have laid up for those who fear you, which you have wrought for those who trust in you before the sons of men, Psalm 31:19.”

But the most striking example of this frame of mind is afforded us by the poor woman, who, to express her love and gratitude, kissed the feet of her Savior, and washed them with floods of tears, Luke 7:38. Would to God that such were the state of our minds, and that we might ever be found, as to our souls at least, in that posture!

Omitting many other grounds of weeping, we proceed to inquire,

II. What encouragement we have to weep?

To those who sow their grain, there is but one harvest.

To those who sow in tears, there are two harvests!

1. We shall reap in this world.

God will not despise the broken and contrite heart, Psalm 51:17; on the contrary, “he will hear the voice of our weeping;” tears, when flowing from a contrite soul, have an eloquence which God cannot resist! Psalm 6:8. He will speak peace to the soul; he will blot out its transgressions as a morning cloud, Luke 7:47-48; Luke 7:50. 1 John 1:9. He will cause the light of his countenance to shine upon it; and will give unto it a spirit of adoption, whereby it shall cry with confidence, Abba, Father! Jeremiah 31:9; Jeremiah 31:20.

And will not such a harvest recompense a hundred years of weeping? Look but at the state of the Prodigal, and see him, after his short seed-time of weeping, welcomed to his father’s house, and feasting with him on the fatted calf; was he not well repaid? Had he any reason to regret his tears of penitence? Thus then shall it be with us in this world, provided we be content to sow in tears, “Weeping may endure for a night, but joy shall come in the morning! Psalm 30:5.”

2. We shall reap also in the world to come.

All that the penitent soul enjoys in this world is but a pledge of what it shall hereafter possess. There is “a full reward, 2 John, verse 8,” “an everlasting life, Galatians 6:8,” which shall be reaped as the fruit of what we now sow. The tears we shed are all treasured up with care in the vial of our heavenly Father; every sigh, and every groan, shall be remembered before him; and shall add to that abundant and eternal weight of glory which we shall then receive. And who can estimate those “sheaves which we shall then bring with us?” How will all our sorrows vanish in an instant, and be turned into unutterable joy! Isaiah 30:10. Let us then look forward to that time, and “not be weary in well doing; for in due season we shall reap, if we faint not.”

ADDRESS.

1. To those who have never known anything about sowing in tears.

Is there not occasion enough for you to weep? Think how you have neglected your God and Father; how you have trampled on the blood of Christ your Savior; and how you have resisted the motions of the Holy Spirit in your hearts!

Think too, how you have made the very consideration of God’s mercy and forbearance an occasion of more boldness in transgressing against him! This, independent of any gross acts of sin, is sufficient to make your head a fountain of tears to run down day and night for your iniquities. “Be afflicted, then, and mourn and weep; let your laughter be turned into mourning, and your joy into heaviness; humble yourselves in the sight of the Lord, and he shall lift you up, James 4:9-10.”

2. To those who are daily sowing in tears.

Possibly, some may be discouraged, because they do not reap so soon as they expected. But, if this be the case, let them examine whether they do indeed “sorrow after a godly sort;” and, if they have the testimony of a good conscience in this respect, let them wait patiently, as the gardener, James 5:7, for “surely they shall come again with rejoicing;” joy and gladness are sown for them, and shall spring up in due season, Psalm 97:11.

Let them be contented to “go on their way” weeping, even though the way is ever so long; for tears are a “precious” seed unto God, and they shall bring a glorious harvest at the last!

Charles Simeon

Psalm 126:1-4

“When the LORD brought back the captives to Zion, we were like men who dreamed. Our mouths were filled with laughter, our tongues with songs of joy. Then it was said among the nations, “The LORD has done great things for them.” The LORD has done great things for us, and we are filled with joy. Restore our fortunes, O LORD, like streams in the Negev.”

The great body of the Psalms was composed by David; but some were written many hundred years before his time, as the 90th Psalm was by Moses; and other Psalms many hundred years after him, as that before us, which was evidently written after the Babylonish captivity. It relates in the first instance to the delivery of Israel from their sore bondage, and their restoration to their long desolated country; but it is well applicable to that redemption which is given to the souls of men, and which was shadowed forth by that great event.

Let us consider from the passage,

I. The deliverance here celebrated.

Grievous beyond expression was Israel’s captivity. They were treated with the utmost cruelty by their Babylonian oppressors, Psalm 137:8-9; and their sufferings were greatly heightened by the derision with which their pious lamentations were regarded, Psalm 137:3-4. But in proportion to the greatness of their afflictions was their joy at the unexpected deliverance given to them. Observe,

1. The feelings excited by it.

Among the captives themselves the joy was so great, that they scarcely knew whether it was a reality or a dream. They were like Peter, when delivered from prison by an angel on the very night previous to his intended execution, “He went out and followed the angel; and knew not that it was true which was done by the angel; but thought he saw a vision, Acts 12:9.”

All their lamentations were instantly turned to joy, “their mouth was filled with laughter, and their tongue with singing.” The sight of such an unprecedented event filled all the surrounding nations with astonishment, and constrained them to acknowledge that it was the work, not of man, but of God, “Then they said among the heathen: The Lord has done great things for them.” The Israelites themselves readily concurred in this sentiment; and, on hearing the congratulations given to them, thankfully replied, “The Lord has done great things for us, whereof we are glad!”

2. The supplications it drew forth.

Though permission was given to them to return to their own land, and everything was provided for their sustenance along the way, and their assistance at the end of their journey—the Jews saw that there was a great and discouraging work before them; but, as nothing was impossible to Jehovah, they entreated him to perfect what he had begun, and “to turn again their captivity as the streams in the south.” In the southern or hilly country of Judea there were, as in all mountainous countries, frequent and sudden inundations; which however as rapidly subsided, soon after the rains had ceased; so that, where, but a few hours before, the country bore the aspect of universal desolation, it speedily assumed the most lovely and flourishing appearance, the valleys smiling on every side with renovated and augmented verdure. Thus the Jews desired that the ravages made in their now desolated country might be soon repaired, and that, through the influence of their almighty Guardian, their efforts might be crowned with speedy and complete success.

We forbear to dwell upon the event itself, that we may enter somewhat minutely into,

II. The more glorious deliverance that was typified by it.

The event before us is undoubtedly to be regarded as shadowing forth that infinitely greater deliverance which is wrought for us by the Lord Jesus Christ. Compare Isaiah 40:3-5 with Luke 3:3-6. Or Isaiah 52:7 with Romans 10:15. And the correspondence between the two is particularly striking. Observe,

1. The deliverance itself.

As grievous as was the captivity of the Jews in Babylon, it was nothing in comparison with that sorer bondage to which we are subjected by the power of sin and the wiles of Satan! All indeed have not the same work assigned to them; but all are walking after the imagination of their own hearts, “being taken in the snare of the devil, and led captive by him at his will.”

The promised Deliverer however has arrived; has entered into the conflict with our great adversary, and utterly subdued him. Jesus, foretold by name hundreds of years before his advent in the flesh, has accomplished the work for which he was raised up; and, having now “ascended up on high and led captivity captive,” he has sent his heralds to “proclaim liberty to the captives, and the opening of the prison to them that are bound.”

This is the very first use he makes of his newly-acquired power. Nor is it an empty proclamation, without any facilities afforded for carrying his gracious purposes into effect; he gives us back for the use and honor of Jehovah, all those vessels of which we had been despoiled, and which, though originally formed for the service of God alone, have, through the influence of our great adversary, been prostituted and debased to the vilest uses; yes, all our faculties and powers are now restored by him to their proper office; and the all-sufficient aid of his Spirit is promised to us throughout all our dreary pilgrimage.

Our almighty Deliverer has gone further still, and issued his commands to all throughout his vast empire, to support us in our work, and to impart to us whatever we may stand in need of, Ezra 1:1-11. The very angels in Heaven are enjoined to attend us in all our way, to encamp round about us, to hold us up lest at any time we dash our foot against a stone, and to minister to us in all that our necessities may require.

All this too is offered to us as a free act of mercy on the part of our great Deliverer. It was one of the most extraordinary parts of the Jews’ deliverance from Babylon, that Cyrus should liberate them without any remuneration; but how does it exalt beyond all estimate the value of our redemption, that it is offered to us freely, “without money and without price!”

2. The effects produced by it.

When first a soul that has been sinking under a load of sin and guilt is made to hear the tidings of a free and full deliverance, they seem to him “as an idle tale;” he can scarcely believe it possible that such mercy should be given to him, and that one who has been all his days a willing captive should be delivered; and, when the joys of this salvation burst upon his soul, he appears to himself to be, as it were, in a dream; so far does the deliverance exceed all that he could previously have conceived.

Then his mouth, which was but lately filled with lamentations and complaints, is “filled with laughter, and his tongue with singing! Isaiah 35:10.”

Nor is the surprise confined to him alone; his friends and neighbors behold with astonishment the change that has taken place in him; they now see the whole course of his life changed. They behold . . .
the chains with which he was tied and bound, now loosed;
the sins that once had dominion over him, now mortified;
and the griefs, which they interpreted as symptoms or forerunners of derangement, now turned to joy, and “thanksgiving and the voice of melody.”

So great is the change in their eyes, that though they hate it, they are constrained to admire it, and to acknowledge the hand of God in it, “The Lord has done great things for them;” and, though they may deride it in public, they envy in their hearts the lot which they affect to despise.

As for those who experience the happy change, they thankfully adore their heavenly Benefactor, “The Lord has done great things for us, whereof we are glad!” They take their harps that have been so long suspended on the willows, and sing the songs of Zion with inexpressible delight!

But the more they have experienced, the more they desire to possess all the fullness of the blessings prepared for them. Gladly would they, if it were possible, have all the remains of sin purged out from their hearts, and all conflicts with it forever terminated. They pant for the full attainment of the Divine image; and cry with fervor to their God, “Turn again our captivity, O Lord, as the streams in the south!” Still however, not discouraged by the length of their journey, or the difficulties to be surmounted, or the toils which they must undergo, before they shall attain the full object of their desires, they set out in humble dependence on their God, assured of final and complete success. They are willing to “sow in tears, confident that in due time they shall reap in joy.”

ADDRESS.

1. To those who have experienced some measure of this deliverance.

You have heard the parallel drawn between the deliverance of the Jews from Babylon, and that of which you are the happy subjects. It remains for you to carry it yet further, and to realize it in its utmost extent. Of all the multitudes who set out on their journey towards Zion, there was . . .
not one who was not sensible of the cruel bondage from which he had been delivered;
not one who did not feel his obligations to Cyrus as his great deliverer;
not one, who did not see that his provision by the way, and his supports at the close of his journey, were the fruits of that same grace that first proclaimed the deliverance!

Moreover, all of them without exception would feel a consciousness that they were not yet arrived at the place which their souls longed after; but that they were daily proceeding towards it; they felt no inclination to rest satisfied with anything they met with in the wilderness; but looked forward to the enjoyment of God’s ordinances in Jerusalem as the consummation of their bliss.

Now then let it be so with you. Never for a moment lose the remembrance of your former captivity, or of your obligations to the Lord Jesus Christ, who “by his own death has destroyed death, and him who had the power of death, that is, the devil; and has delivered those who through fear of death were all their life subject to bondage.”

Never for a moment forget that you are on a journey towards Zion, and that all your fresh springs are in that adorable Savior, who has redeemed you by his blood. Never for a moment cease to press forward in your heavenly way; but, forgetting what is behind, reach forward, like race horses, to the destined goal. Let all your hopes, and all your happiness be in Heaven.

In a word, be exactly in the state and habit of your minds, what the liberated captives were in their journey towards Zion. Then will you have attained the perfection of Christian pilgrims, and will in due time possess in all its fullness your destined inheritance!

2. To those who are yet the bond-slaves of sin and Satan.

This is the state of every man by nature. It is to little purpose to say, that we are not addicted to any gross iniquity; for “the whole world lies in wickedness,” or, “in the wicked one;” and if the Captain of our Salvation has not rescued us from the hands of “the strong man armed,” our very peace is a sufficient evidence of our bondage. If you are yet strangers to the experience above described, you are yet in bondage to the devil.

But we are authorized to declare that this adversary is cast down; that our Cyrus has prevailed over him; and that liberty is now given to every captive in Babylon to return to Zion. Behold, as a herald of our adorable Savior, I now announce to you these glad tidings. O! be not like so many of that ill-fated nation, who preferred their bondage to liberty, and their dwellings in Babylon to their inheritance in Jerusalem.

Put yourselves under the guidance of the true Zerubbabel, before whom “the mountains shall become a plain!” If you meet with difficulties, know that he has issued his proclamation to all his creatures, to afford you all necessary aid; and if, instead of aiding, they endeavor to obstruct you, he has engaged that all things shall work together for your good. Come out then from Babylon, every one of you; and let this be the one harmonious proposal of you all, “Come, let us go up to Zion, unto the Lord our God.”

Fear not but that the object, when attained, will richly recompense all the difficulties of your way. Even in this world your “joys shall be unspeakable and full of glory;” but who can conceive the joy that awaits you in the Zion above! How will your mouth then be filled with laughter, and your tongue with singing! How will you then, in concert with all the heavenly hosts, exclaim, “The Lord has done great things for us, therefore we are glad!” Be content then to “go on your way weeping, bearing precious seed, knowing assuredly that at last you shall come again with rejoicing, bearing your sheaves with you!”

Charles Simeon

Psalm 125:4-5

“Do good, O LORD, to those who are good, to those who are upright in heart. But those who turn to crooked ways the LORD will banish with the evildoers.”

At the commencement of this Psalm, the inspired writer speaks of the Lord’s people as secured both by the providence and grace of God. And it is further promised, in the verse before my text, that their trials shall not prevail beyond their strength, Compare verse 3 with 1 Corinthians 10:13.

But no exemption from trouble is promised to them. It is taken for granted, that “the rod of the wicked shall fall upon them, though it shall not rest upon them.” The wrath of man, like water turned upon a mill, shall come on them with no more force than shall be sufficient for accomplishing God’s gracious purposes on their souls. Nevertheless, the trouble shall be sufficient to test every man, and to prove the truth and measure of his integrity; the man who fairly meets and stands the trial, being approved, while he who sinks under it, or shuns it, shall be deemed altogether unworthy of the Divine favor. Hence the Psalmist pours out his fervent intercession in behalf of the upright, and at the same time warns every man of the danger of declension from the ways of God. The two points for our consideration are:

I. David’s encouragement to the upright.

His prayer shows what every believing soul may expect at the hands of God.

No one, without constant supplies of grace and strength, would be able to endure the trials with which he will be visited in the path of duty. A man’s uprightness may embolden him to ask for divine assistance; but it can never support him without it. The greatest and best of believers are weak, even as others, if for a moment they be left to themselves.

Hezekiah was in some respects as eminent for piety as any of the kings of Israel, 2 Kings 18:5; but, when “God left him to try him,” he fell! 2 Chronicles 32:31.

Even Abraham and Isaac showed themselves weak in the day of trial; each of them denying his wife, and Abraham repeatedly, through fear of the consequences which an acknowledgment of the truth might bring upon them.

The Psalmist therefore prays, “Do good unto them, O Lord”—supply every one of them with that measure of strength which their necessities may require; and uphold them under all the circumstances to which they may be reduced!

The prayer contains nothing which God himself has not made the subject of a direct promise.

With all his believing people God has made an everlasting covenant, that “He will not turn away from them to do them good;” yes, “that he will rejoice over them to do them good,” and assuredly interest himself in their behalf, “with his whole heart, and with his whole soul, Jeremiah 32:40-41.”

God considers his own glory as engaged for his people; and sooner shall Heaven and earth pass away, than one who is truly upright in heart be ever left by him to perish! Psalm 84:11. The good which he designs them may not be of the precise nature that they desire or expect; (as Paul had not “the thorn in his flesh” removed, but grace was given him to sustain it,) but, that which is really best shall be given unto them; and it shall be imparted to them in the time, and manner, and measure, that unerring wisdom sees to be best for them. Their extremity shall be God’s opportunity. See Isaiah 58:10-11.

With his tender concern for the upright, we see combined,

II. His warning to the unstable.

As for open apostates, no one can doubt their fate, “their last end will be worse than their beginning, 2 Peter 2:20-21.” But there are many who secretly decline from God’s holy ways, who yet think that, because they turn not back to open profaneness, they shall “escape the judgment of God.” Now,

These are the people warned.

“The man who puts his hand to the plough, is not to look back,” lest the furrows which he makes disgrace the field, Luke 9:62. In the same way, “those who turn aside unto their crooked paths” are people who, by crooked policy and undue compliances, are laboring to avert the evils which a bold and steadfast conduct would bring upon them. Such was the conduct of Peter, when, for the sake of pacifying the Judaizing teachers, he constrained the Gentiles to conform to the Mosaic ritual; and had not the reproof which Paul administered to him, in the presence of the whole Galatian Church, produced the desired change, this temporizing Apostle would have destroyed his own soul, and the souls of all his followers.

In matters of minor importance we may yield, for the sake of peace, as Paul himself did when he became a Nazarite; but in matters which will in any degree impeach our fidelity to God, “we must not give place, no, not for an hour.” To benefit others, we may yield; to screen ourselves, we must not yield. Not life itself must be held dear, when an adherence to duty calls for the sacrifice of it.

Those only who are “upright” will have peace at the last.

Those who dissemble with God, and are diverted from the paths of righteousness by that “fear of man which brings a snare,” have no real peace in this life, Isaiah 59:8; for there can be no peace where there is not “the testimony of a good conscience.” Much less can there be peace in a dying hour, and in the near prospect of giving up our account to God. But, if we suppose a man to have deceived himself so far as to have prevented any remonstrances from his own conscience, still, the very instant that he shall be summoned into the presence of his God, his delusions will be all dispelled, and he will see himself even as God sees him. Where will his peace then be? Alas! it will be fled forever; for in that day none but the true Israel will be approved by their God. All the rest, however subtle may have been their conduct, “will be led forth with the workers of iniquity,” and take their portion with the most abandoned of the human race! In fact, the portion of hypocrites is declared to be pre-eminently bitter, Matthew 24:51, because of the light they have resisted, and the dissimulation they have practiced. Let the unstable then know this, and avail themselves of the warning thus given them.

Then let every one see, and be convinced of,

1. The importance of uprightness.

None but the upright in heart can expect any “good” at the hands of God. “As for such people as turn aside unto their crooked ways,” “their own wickedness shall correct them, and their backslidings reprove them, Jeremiah 2:10.” Then alone can we be approved of our God, when our heart is right with God. For “the hypocrites in heart heap up wrath;” and will surely perish under an accumulated weight of misery.

2. The necessity of decision.

It should never admit of one moment’s doubt, whom we shall serve. Nothing must be allowed to stand in competition with God’s revealed will. Sufferings are to be only as the dust upon the balance. So, also, must gains be counted but loss by us, if we would approve ourselves to God. Let us, then, ever be ready to answer our opponents, as the Apostles did, “Whether it is right to hearken unto you more than unto God—you judge.” For we cannot but obey him regardless of the outcome, and execute his will, though every man on earth, and every wicked spirit in Hell, should combine against us. We will, God helping us, be faithful unto death; for then, and then alone, can we have any scriptural hope of obtaining eternal life.

Charles Simeon

Psalm 125:1-2

“Those who trust in the Lord shall be as mount Zion, which cannot be removed, but abides forever. As the mountains are round about Jerusalem, so the Lord is round about his people, from henceforth even forever.”

In forming our estimate of men, we are apt to look at their actions only; and even our own characters also, we try by that same standard. But it is the habit of the mind that chiefly marks the man; and by that we shall be estimated at the tribunal of our God.

Doubtless, actions are important, as indicative of principles from whence they flow; and by them, we, who can only see the external fruits, are constrained to judge of the quality of the root from whence they proceed.

But the heart-searching God looks at the root itself; and approves or disapproves of men according to the real quality and habit of their minds.

In reading the words before us, we might estimate at a low rate the character here designated, did we not analyze the terms by which that character is described. But, if we take sufficient pains to explore the import of the words, and the true nature of the grace which they delineate, we shall see that the person “who trusts in the Lord” is a very exalted character, and that the blessedness here accorded to him is precisely such as befits a holy God to confer upon him.

Let us consider:

I. The character here described.

“Trust in the Lord” does not import a mere general acknowledgment of God as the Governor of the universe. It implies incomparably more, even a deep conviction of His special providence, and of His incessant attention to that person’s every minutest concern. It implies, I say, this conviction:

1. In our views.

Let it be considered what trust is. It of necessity imports some engagement on the part of him in whom that trust is reposed. Consequently, a general notion of God’s ordering all things according to the counsel of his own will, however deep that conviction is, will not amount to the grace that is here described. The devils possess that conviction, in its utmost possible extent; but they cannot trust in God, because they have no promise given to them, nor any ground whatever to hope that he will ever interpose in their favor. The person who trusts in the Lord must see him as a Covenant-God in Christ Jesus, engaged to accomplish for his chosen people all that their necessities can require!

2. In our habits.

With such views of God, must be united a total renunciation of every other hope, and a committing of all our concerns to him, for body and for soul, for time and for eternity. There must be a going forth of the soul to him in prayer; a spreading of our needs before him; and a declared trust in his great and precious promises. Viewing him as both a God of providence and of grace, we must fully expect his attention to our every request, to order everything for our good, and to save us in Christ Jesus with an everlasting salvation.

Our expectations must be co-extensive with his engagements; and, as he has engaged to “be a God unto us,” we must expect from him all that . . .
unerring wisdom,
unbounded power,
unsearchable love,
and unchanging faithfulness,
can effect!

This is, in fact, what the Apostle elsewhere calls “a life of faith in the Son of God;” and nothing short of this will answer the character in my text. But, wherever this is, there shall also be,

II. The privileges connected with sincere trust in God.

1. There shall be Stability.

Mount Zion was a place of so much strength, that, from the days of Joshua to the time of David, the Israelites could never take it. They occupied Jerusalem; but Mount Zion was too strong for them; insomuch that the Jebusites who inhabited it laughed them to scorn, vaunting that if there were none left but blind and lame to defend the fortress, the Jews would never be able to prevail against it, 2 Samuel 5:6-8.

But far more impregnable is the fortress in which they dwell who trust in the Lord, “The name of the Lord is a strong tower; the righteous runs to it, and is safe! Proverbs 18:10.” They may be assaulted both by men and devils; but they are assured, that “God will keep them by his own power, through faith, unto everlasting salvation, 1 Peter 1:5.” They are in the Savior’s hands; and he has pledged himself that “none shall ever pluck them out of his hands! John 10:28-29.”

In themselves they remain weak as ever, as both David and Peter have clearly shown; but in Christ they are strong; and in the Covenant which is made with them in Christ, and “which is ordered in all things and sure,” it is engaged, on the part of God, that they shall never be moved, and that “the gates of Hell shall never prevail against them! Matthew 16:18.”

2. There shall be Protection.

The hills that were round about Jerusalem protected it on every side; so that the Romans, it was confessed, would not have been able to subdue it, if the garrison themselves had not madly assisted them by their mutual contentions.

But far more effectually does the Lord protect his people, being to them “a wall of fire round about them Zechariah 2:5;” a wall which will not only ward off the assaults of their enemies, but will itself destroy their assailants. In fact, “he protects them even as the apple of his eye! Deuteronomy 32:10;” and “sooner shall the ordinances of Heaven and earth pass away, and the foundations of the world be searched out,” than anyone of them shall be left to perish, Jeremiah 31:35-37 and Isaiah 54:9-10. To assure them of this, “he has confirmed his covenant with an oath, that by two immutable things, in which it was impossible for God to lie, they might have strong consolation, Hebrews 6:17-18,” and live “assured that nothing shall ever separate them from his love Romans 8:34-39.”

To all of you, then, I say,

1. Get just views of your God and Savior.

Do not be satisfied with a general acknowledgment of him; but study his nature as revealed in the inspired volume, and acquaint yourselves with his dispensations as exhibited in the sacred records. See him delivering his people Israel out of Egypt, and supporting them in the wilderness, and establishing them in the land of Canaan; and then rest assured, that he is the same God, alike powerful, alike gracious, and alike faithful to all his engagements.

2. Let your expectations from him be to the utmost extent of your necessities.

There should be no limit to them, provided only they do not contradict the Lord’s will, or tend to the subversion of his glory. “However wide you open your mouth, he will fill it;” and however “large your desires be, he will fulfill them! Psalm 145:19.” Listen not, under any circumstances, to flesh and blood, like Asa, who in his sickness sought to the physicians; but even though sense should stand in direct opposition to faith, as in Abraham’s call to sacrifice his son Isaac, “be strong in faith, giving glory to your God, Romans 4:20.” Your divine Master, who has engaged himself for you, would have you to “be without worry.” His command is, “Do not worry about anything; but in everything by prayer and supplication let your requests be made known unto God; and the peace of God, which passes all understanding, shall keep your hearts and minds through Christ Jesus! Philippians 4:6-7.” Only “cast your care thus on him,” and you will soon know, by sweet experience, the force of that appeal which David made to the all-seeing God, “O Lord God Almighty, blessed is the man that trusts in you! Psalm 84:12.”

Charles Simeon

Psalm 124:1-8

“If the LORD had not been on our side, let Israel say–if the LORD had not been on our side when men attacked us, when their anger flared against us, they would have swallowed us alive; the flood would have engulfed us, the torrent would have swept over us, the raging waters would have swept us away. Praise be to the LORD, who has not let us be torn by their teeth. We have escaped like a bird out of the fowler’s snare; the snare has been broken, and we have escaped. Our help is in the name of the LORD, the Maker of Heaven and earth.”

On what occasion this Psalm was written, we are not informed; but in the title it is ascribed to David; and no period in his history suits it better than the time of Absalom’s rebellion, when, but for God’s interposition, in defeating the counsel of Ahithophel, the banished monarch and his adherents must all have perished.

But as there is no period fixed, it will be needless to enter into a consideration of any circumstances as connected with the Psalm, since all that we should say could rest on no better foundation than conjecture.

Of course, if we apply the Psalm to the circumstances of our own nation at the present time, October 1814, we shall not be understood as intimating that there was any such reference intended by the Psalmist, but merely as accommodating the general expressions of it to our own particular case; and truly we must say, that if they had originally been penned for the occasion, they could not be more suited to it than they are.

Two things then we would lead you to consider:

I. The great deliverances which we are now met to celebrate.

During this long and bloody war, several occasions have arisen wherein we have experienced the most signal deliverance. We will call your attention to a few; we have been saved, almost by miracle, from:

1. The revolutionary principles.

In our own nation, as well as on the continent, there was a general outcry about liberty and equality! Multitudes in every rank of life united their efforts to overthrow the Constitution of this country, and to establish a democracy in the land. Even pious people in vast numbers were carried away by the delusive idea of ameliorating the condition of the lower classes of society, and lent their aid to others who aimed at nothing less than the utter subversion of the Government.

But through the energy of our king, and of those who administered his government, God in his infinite mercy preserved us; and we have lived to see the day when almost all who were so deluded have seen their error, and been led to regard the constitution of this country as the most perfect of any upon earth.

2. The mutiny of the fleet.

Time was, when the dissatisfaction so industriously cherished and diffused by traitors within our own bosom, and spread, by means of corresponding committees, over the whole land, had reached even that class of men who in all former ages had been the boast and glory of their country, the sailors in our fleet. Many of these broke forth into open mutiny, and threatened to carry out ships, which were the bulwark of the nation, to the ports of our enemies.

Such a blow as that would have destroyed us utterly; but the same kind Providence which had watched over us on so many other occasions, interposed to rescue us from the impending calamity, and to restore among our fleet that union and energy which have rendered it triumphant in every quarter of the globe.

3. The threatened invasion.

What immense preparations were made by our enemies to invade us, and what little preparation there was on our part to oppose them, cannot have escaped from our remembrance. True it is, that we were powerful by sea; and that consideration it was which kept the enemy in check; but had not their forces been called off to other encounters, there can be no doubt but that they would have attempted to invade us; and, if they had succeeded in landing only two thirds of the forces which they might have brought against us, there can be no doubt but that they would have seized and plundered the metropolis, and spread desolation and misery over the whole country. We all know what destruction they threatened us with; and, could they have once overrun our country, they would have reduced us to such a state of subjection as Israel experienced, when the Philistines suffered them not even to retain a workman in their land, who would be able to fabricate arms for their defense. Not a dock, or a naval architect, would have been left in our land.

4. The overthrow of the Russian empire.

Already had the whole of Europe been combined against us, and we were constrained to array ourselves against their united force. But the insatiable ambition of our great enemy raised up opposition at last from among his own allies, and gave us an opportunity of engaging him in a foreign land, instead of having to contend with him on our own soil. Still however we must have fallen before him, had not his insupportable despotism goaded to resistance the Russian monarch. But at one time, even that event also appeared to have prepared for us a more complete destruction. But God suffered the proud oppressor madly to protract his stay among the ruins of Moscow, until a retreat became extremely difficult.

Hence arose defeat; the severity of the climate, and the extraordinary energy of the Russian armies, soon dissipated the forces of our enemy; and enabled many who had been compelled to fight under his banners, to turn their arms against him, and to seek the recovery of their former independence.

Yet, after all, if the last great battle had not been decided in favor of the allied armies, our enemy might still have retrieved his former losses, and again forged chains for the whole civilized world.

But the time was come for God to have mercy on us; and he has had mercy beyond all that could possibly have been expected; he has trodden down the oppressor, as the mire in the streets; and has restored peace among all the contending nations, even such a peace as the world never saw before; a peace cemented by universal harmony and love.

Let us then, instead of contemplating our mercies only, proceed to consider,

II. The duty of acknowledging God in our national mercies.

In the Psalm before us, all the success is ascribed to God alone; God’s gracious agency is acknowledged to have been the sole cause of Israel’s preservation verses 1, 2; for this his name is humbly and gratefully adored, verse 6; and he is declared to be henceforth the only hope of his people, verse 8. In like manner should we acknowledge him in all the mercies which we now celebrate; for,

1. All of our mercies really proceed from God.

We are by no means disposed to withhold our tribute of praise from those who have been the instruments of our deliverance. Those who have been at the helm of our affairs have certainly laid their plans with consummate wisdom; and our forces both by sea and land have carried them into execution with extraordinary energy. But still, without the Divine blessing their united efforts, however great, would have failed. It is God alone who inspired them either with wisdom or courage; and he alone who gave success to their endeavors. We are assured that even the ploughman and the thresher derive all their skill from him, Isaiah 28:24-29; how much more then the governors of nations, and the conductors of fleets and armies!

The victories of Cyrus were, as much as any could be, the result of human energy; because God was not known either to him or to his people; but God tells us, that he, even he alone, gave him success, Isaiah 45:1-7. In like manner it is God, and he alone, who has conducted us in safety through all our troubles, and brought them at last to such a happy outcome.

That we should see and acknowledge this, is of infinite importance; because God is “a jealous God, who will not give his glory to another,” or endure that we should “burn incense to our own net.” Hear with what earnestness he cautioned the Jews against this great impiety, Deuteronomy 8:11-17; and let us learn with all possible care to avoid it; let us bear in mind that it is God alone “who makes wars to cease, and breaks the bow, and cuts the spear in sunder, and burns the chariot in the fire, Psalm 46:9-10;” and that, as there is no evil, so neither is there good, in the city, which is not the work of his hands! Amos 3:6.

2. The acknowledging of God in all of our mercies gives us the truest enjoyment of them.

Others may indulge in carnal mirth; but their joy will expire “as the crackling of thorns under a pot;” and no solid benefit will accrue to their souls.

But if we view God in our mercies, they will lead our affections heavenward; they will tend to abase us in the dust for our own unworthiness, and to magnify in our estimation the goodness of God, who has done such great things for us.

Compare these feelings with those which the ungodly experience on such occasions; how pure, how elevating, how abiding! We may see the conduct of the ungodly strikingly exemplified by the Amalekites after they had invaded and plundered Ziklag, “they were spread abroad upon all the earth, eating, and drinking, and dancing, because of the great spoil that they had taken! 1 Samuel 30:16.” On the other hand, we may behold in Israel the conduct of the godly, singing praises unto God, and glorifying him for all the wonders he had wrought for them at the Red Sea, “Who is like unto you, O Lord, among the gods? who is like you, glorious in holiness, fearful in praises, doing wonders. See Exodus 15:1-11.” Can we doubt which of the two had the richer enjoyment of their prosperity?

Let us then imitate the pious Israelites; yes, let us contemplate, like David, every occurrence whereby God has manifested his care over us; and let us, in reference to every one of them, say, “His mercy endures forever; his mercy endures forever! Psalms 136.”

3. A view of God in these his providential mercies will encourage us to apply to him for the blessings of his grace.

As great as the dangers were from which Israel had been delivered by the interpositions of their God, they were not a whit greater than those to which we are exposed every day and hour. Truly we have a sea of difficulties ready to overwhelm us; we have a roaring lion seeking to devour us; and a subtle enemy ready to take us in his snares. And who, but God, can deliver us? Who can hope to escape from such great perils, if God himself be not on his side? Truly, “Our help is in the name of the Lord who made Heaven and earth,” and in his name alone!

Where is there one of us, who, when he considers the number and power of his spiritual enemies, has not reason to say, “Blessed be the Lord, who has not given me as a prey to their teeth?” Sure we are, that there is not a believer among us, who does not view himself as “a brand plucked out of the burning,” and marvel at the grace that has been magnified towards him in the redemption of his soul.

Now then let those who have not yet experienced this mercy, consider how gracious God has been to our guilty land, and what an amazing deliverance he has given to us; and let them say within themselves, “Will God be less gracious to my soul?” Has he not assured me, that “he will cast out none who come to him in the name of Jesus;” and that, if I make my requests known to him, he will fill me with “a peace that passes all understanding?”

O let us put this matter to a trial; let us see whether or not he is “rich in mercy unto all who call upon him.”

Beloved brethren, the time is short; there are yet but a few more months or years, perhaps but a few more days or hours, before the day of salvation will be closed. We would earnestly wish, that, at the moment of your departure hence, you should be able to look back on all the dangers you have escaped, and with triumphant exultation adopt the language of the Psalm before us.

Certainly, as many of us as shall be saved at last, will instantly, on their entrance into the eternal world, begin the song of the redeemed, and sing, “Salvation to God and to the Lamb forever and ever!” Now then seek to have the Lord on your side.

Beg him to strengthen you against all the evils of your own hearts.
Beg him to rescue you from the impending storms of a tumultuous world.
Beg him to deliver you from all the deceit and violence of your great adversary.

So shall you have peace with God in your own conscience; and in due season enter into that rest, where neither sin nor sorrow shall ever more assault you

[The author was not aware that he had written on this subject before. But as the former Skeleton consists of only a single page, and this goes over such different ground, particularly in showing how to improve national mercies, he has thought it not improper to print this also.]

Charles Simeon

[Written in October 1801, after the peace agreement between France (Napoleon) and England.]

Psalm 124:1-8

“If the LORD had not been on our side, let Israel say–if the LORD had not been on our side when men attacked us, when their anger flared against us, they would have swallowed us alive; the flood would have engulfed us, the torrent would have swept over us, the raging waters would have swept us away. Praise be to the LORD, who has not let us be torn by their teeth. We have escaped like a bird out of the fowler’s snare; the snare has been broken, and we have escaped. Our help is in the name of the LORD, the Maker of Heaven and earth.”

The Psalmist, after some great deliverance either from foreign enemies or civil insurrection, records, for the instruction and encouragement of the Church in all ages, the goodness of God towards him. The precise occasion on which it was penned, is not known. Instead therefore of dwelling on historical events, which, as applied to the Psalm, must be at best conjectural—we shall take occasion from the Psalm to set before you, in reference to the solemnities of this day,

I. Matter for devout acknowledgment.

To illustrate this, two things are to be considered:

1. Our danger, which, like that alluded to in the Psalm itself, has been imminent. The number of our enemies (like a flood, verse 4, 5.) their inveteracy against us (verse 3.) and the combination of circumstances at the time of the mutiny in the fleet, well illustrate this. Irresistible, what if God had not been so decidedly for us (mark the repetition, verses 1, 2.) in some of our naval engagements? If only half of our victories had terminated as much in favor of the enemy, how different would have been our state, especially when all Europe was combined against us! tremendously torn in pieces (verse 6.) and swallowed up (verse 3-5.).

2. Our deliverance, which, like that which is here celebrated, has been sudden. Our escape is indeed like that of a bird that gets out after having been already caught in the fowler’s net, verse 7; and effectual. Peace is established; and the snare itself (the principles which occasioned the war) is broken, verse 7.

II. Our duty arising from God’s deliverance of us.

This is comprised in two things:

1. Gratitude. The language of all our hearts should be, “Praise be to the LORD, who has not let us be torn by their teeth. We have escaped like a bird out of the fowler’s snare; the snare has been broken, and we have escaped! verses 6 and 7”

2. Trust. We should in all future difficulties hope and trust in God as our almighty Protector! “Our help is in the name of the LORD, the Maker of Heaven and earth! verse 8.

APPLICATION.

However thankful we may be for our national mercies, we must not forget that there is yet more abundant cause for joy on account of our deliverance from sin and Satan, death and Hell, through the mediation and intercession of the Lord Jesus Christ!

Let the greatness of our danger, and the perfection of our deliverance, be the subject of our daily contemplations, that we may trust in Jesus with our whole hearts, and praise him with our whole souls!

Charles Simeon

Psalm 121:1-8

“I will lift up my eyes to the hills, from whence comes my help? My help comes from the LORD, Who made heaven and earth. He will not allow your foot to be moved; He who keeps you will not slumber. Behold, He who keeps Israel shall neither slumber nor sleep. The LORD is your keeper; the LORD is your shade at your right hand. The sun shall not strike you by day, nor the moon by night. The LORD shall preserve you from all evil; He shall preserve your soul. The LORD shall preserve your going out and your coming in, from this time forth, and even forevermore.”

A life of faith is that which alone befits the Christian; but how much is implied in a life of faith is very little considered. The Divine government is too often supposed to extend to great things only; and the idea of referring to God all the little occurrences of every day, is thought by many to be derogatory to his supreme Majesty. But God is to be seen as much in the fall of a sparrow, as in the fall of the greatest empire; and our dependence upon him should extend to everything without exception. Should we attempt to draw a line between the events to which his attention may be supposed to be directed, and those which may be left, as the expression is, to chance, we would find ourselves utterly at a loss, and, in fact, should soon prove ourselves to be downright Atheists.

The Scriptures admit of no such distinction; they ascribe everything to God; even the events which in some respect owe their origin to Satan, in other points of view are traced up to God himself as their author 1 Chronicles 21:1 with 2 Samuel 24:1; and one very important use of the Psalms is to show us how much the habit of referring everything to God characterizes, composes, and elevates the Christian mind.

In the Psalm before us we see this truth exemplified in the experience of David; in illustrating which, we shall notice,

I. The resolution which David formed.

The first verse of the Psalm represents the Psalmist as expressing his conviction of the utter insufficiency of all earthly powers to assist him, and his determination to confide in God alone. And in this view the passage exactly accords with that declaration of the Church in the prophet Jeremiah, “Truly in vain is salvation hoped for from the hills, and from the multitude of mountains; truly in the Lord our God is the salvation of Israel! Jeremiah 3:23.”

But as it stands in our translation, it is a resolution of David to look unto Jehovah, who dwells on Mount Zion, or rather in the highest heavens, and to trust in him as the one only source of all good.

1. This was a wise resolution.

When our Lord said to his disciples, “Will you also go away?” Peter replied in the name of all, “Lord, to whom shall we go? You have the words of eternal life.” In like manner we must ask: To whom can we go for help, except to the Lord our God? No creature can afford us any effectual aid. The creation itself exists only through the continued agency of Him who first called it into existence, and in all its parts needs the same superintending care that we ourselves do. Wherever we turn our eyes for help, every creature uniformly replies, “It is not in me; neither in me.” To look therefore to Jehovah, is our truest, our only, wisdom!

2. This was a pious resolution.

A man duly sensible of his dependence on God, abhors the idea of trusting in an arm of flesh. He would not so dishonor God; he would not so invade his unalienable prerogative. He loves the very thought of being a pensioner on the Divine bounty. The habit of committing every concern to God, and of receiving every blessing from God, is truly delightful to him. Hence he says with the church of old, “Ashur shall not save us; neither will we ride upon horses; neither will we say any more to the work of our hands: You are our gods. For in you the fatherless finds mercy! Hosea 14:3.” This is the dictate of true piety; and, while it ensures to men a constant communication of all necessary good, it renders every blessing ten-fold more sweet, as coming to them through the special intervention of their heavenly Father.

3. This was a necessary resolution.

This state of mind is equally necessary for every man. The greatest monarch is as dependent upon God as the basest person in the universe. No man has any power to secure himself for one single moment. “He is crushed before the moth”—if God gives it a commission to destroy him. Pharaoh himself was as open to the assault of all the different plagues, and as incapable of removing any one of them, as any of his subjects were.

What peace then can any man enjoy, who has no other than a created arm to rest upon? If we would have any solid comfort in our minds, we must realize a sense of God’s superintending care, and rest in him for a supply of every blessing that we stand in need of.

Having declared his resolution, the Psalmist informs us of,

II. The encouragement given to David to persevere in his resolution.

It is worthy of observation, that after the two first verses of the Psalm, David ceases to speak, and is himself addressed by another, who overheard his resolution. And who is it that thus replies to him? It is no other than God himself; who immediately replies, in order to show to the whole universe how pleasing and acceptable to him such a resolution is. Nor are such transitions unusual in the Scriptures; but they deserve especial notice, wherever they occur.

We may see a precisely similar passage in the book of the prophet Jeremiah; where the Lord, having overheard the confessions of his repenting people, instantly takes up the subject, and for their encouragement addresses them in these gracious terms, “If you will return, O Israel, says the Lord, return unto me; and I will put your abominations out of my sight; and you shall not be moved! Jeremiah 3:25; Jeremiah 4:1.” The declarations which God here made to David, are equally applicable to all, who, like him, are resolved to live in a state of dependence upon God.

1. Let us consider David’s encouragements, in relation to temporal things.

All the different expressions which are here used, have an evident reference to what was wrought for Israel during the forty years of their sojourning in the wilderness.

The roughness of their untrodden path would often occasion “their feet to slip.”

The heat of the sun by day, and the influence of the moon, together with the noxious damps, by night, would greatly molest them in their journey.

Their danger from savage beasts or venomous reptiles would tend to keep them in continual alarm.

But God promises that no evil shall hurt those who trust in him.

He will be to them an ever-watchful helper. Men, be they ever so numerous, may be off their guard; but the Keeper of Israel never will.

He never slumbers nor sleeps.
No enemy can escape his notice.
No device be hidden from his view.

His express engagement to his people is, that “no weapon that is formed against them shall prosper, Isaiah 54:17.”

He will be to them also an ever-present helper. The idea of his being “our shade upon our right hand” is exceedingly beautiful; for none but those in hot climates can fully conceive the benefit of a shade to protect them from the intense heat of the sun, which often kills people. But the expression of being our shade upon our right hand probably alludes to the situation of the cloud which attended the Israelites through the wilderness, not only to guide them in their journey, but to shade them by day, and to give them light and warmth also by night. And, as the journey of the Israelites was chiefly in a north-east direction, the cloud which afforded them this shade would be on their right hand during the whole of the day.

But to expand on this, the import of the expression obviously is, that, wherever we are open to the assaults of an enemy, God will be ever-present to afford us his protection; and that whether we be going out or coming in, we may be assured of his continued and effectual care.

He will yet further be an all-sufficient helper. Neither sun nor moon, (which may represent the greatest of created powers,) nor indeed any other being shall hurt us; for “He will preserve us from all evil,” and that, not for a season only, but “from this time forth, and even for evermore.”

To the same effect this truth is largely declared in the book of Job, in reference to every species of calamity, that it shall not befall anyone who trusts in God, or, if it befalls him, it shall be overruled for his more abundant good! Job 5:19-23.

We must surely take the promise in this latitude; else it would be contrary to fact and experience; but understood with this limitation, it is, and ever shall be, accomplished in every child of God, Isaiah 27:3.

2. Let us consider David’s encouragements in relation to the concerns of the soul.

It is expressly asserted here, that God will “preserve our souls.” We may be assured therefore, that whatever he does for the body that perishes, shall much more be done for our immortal part. Yes, “he will keep the feet of his saints,” nor shall all the powers, whether of earth or Hell, be able to cast them down! “Never will he leave us; never, never will he ever forsake us!” Our enemies, it is true, will fight against us to the uttermost; but he will allow none of them ever to “pluck us out of his hand.”

To this extent Paul avows his confidence in God, Romans 8:35-39 with 2 Timothy 2:18; and every believer may justly assure himself, that “nothing in Heaven, earth, or Hell, shall ever separate him from the love of God, which is in Christ Jesus our Lord!”

ADDRESS.

1. To those who have no fears.

Whence does this proceed? If from confidence in the power and veracity of God, it is well; you are then entitled to cast off all fear; for those who fear Him, have nothing else to fear.

But if your lack of fear arises, as it too generally does, from an ignorance of your danger, or a confidence in yourselves, you have no reason for self-commendation; since the greater your imagined security is, the more imminent and awful is your danger!

Would you be afraid if you were surrounded by armed hosts that were seeking to destroy you? And will you not be afraid, when Satan himself, that roaring lion, is going about day and night seeking the everlasting destruction of your sou? To continue ignorant of your danger is the readiest way to ensure your everlasting ruin.

What if some alarm be occasioned by a sight of your danger? Is it not better to dread the pursuer of blood, than to fall into his hands! Will not your security when you have gained the city of refuge, compensate for the terror that drove you there?

Know then, that if you are yet strangers to a beneficial fear, you have yet to learn the true import of a scriptural and saving hope.

2. To those true believers who are too much under the influence of fear.

You should never forget what an Almighty Friend you have. How many times in this Psalm are you reminded, that the Lord, even the Almighty God, is your helper and deliverer! Were he less powerful, or less vigilant, or less worthy of belief—then you might well fear. But what ground can he have for fear, who has God himself for his refuge!

O! learn to say with David, “The Lord is my strength and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom shall I be afraid!” I ask not from whence your dangers or your fears arise; for, if they were a thousand times greater and better founded than they are, this one answer were sufficient to remove them all, “If God is for you—then who can be effectually against you?” Only rely on God, and you are safe. See how tenderly he chides your unbelieving fears, Isaiah 40:27-31. If under any circumstances you are tempted to indulge an unbelieving fear, check yourselves instantly, as David did; and say with him, “Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall yet praise him, who is the health of my countenance, and my God! Psalm 42:11.”

Charles Simeon

Psalm 119:165

“Great peace have those who love Your law, and nothing causes them to stumble.”

The force of principle is exceeding great, even where the principle itself is erroneous and vicious, but much more where it is founded upon the unerring Word of God. It produces in our conduct, promptitude, uniformity, decision; and, while it stimulates to action, it supports the mind in case of failure and disappointment.

Now of all principles, that of love to God and to his revealed will is the strongest. We see in the saints of every age what wonders it is able to effect. In the words before us, David informs us what peace it will bring into the soul amidst the heaviest trials, and what stability amidst the greatest difficulties. But for the more full elucidation of his Words, we will consider,

I. The character here described.

“The law of God” generally throughout the Psalms means the whole revealed will of God. It is not to be confined to the moral, or the ceremonial law; it comprehends the Gospel also; it is “the law which should go forth out of Zion, and the word of the Lord from Jerusalem;” even, as Paul calls it, “the law of faith.”

To “love” this law is a strong expression, importing much more than a mere obedience to it; for we may conceive people to obey it through fear; whereas those who love it, see an excellency in it, and cordially approve of it in all its parts.

1. Genuine believers love God’s Word, as a mirror of truth.

In this view it is spoken of by an inspired Apostle, James 1:23-25; and it is justly so represented, because it reflects with perfect fidelity every feature of the human heart. It never flatters, nor does it ever distort; but the Word shows to every one who will look into it, precisely what character he bears in the sight of the heart-searching God.

An insincere person does not like it; he turns away from it; he will not come to it, because it presents to his view his own deformities.

But the true Christian loves it on this very account. He desires to know the worst of himself. He sees that it will be to no purpose for him to deceive his own soul; he is assured that God will not form his estimate according to the partial views which he himself may take; and therefore he desires to see himself just as God sees him. True it is, that he never looks into this looking-glass without finding deeper and deeper cause for humiliation; but still he loves it; yes, he loves it on this very account; even as David did, when he said, “Your Word is very pure; therefore your servant loves it.”

2. Genuine believers love God’s Word, as a revelation of saving mercy.

In this view it is particularly delightful to him. The plan of salvation which it unfolds is so grand, so wonderful, so suitable in all its parts, and so sufficient for all his necessities, that he can never sufficiently admire it! It is his meditation, and his song, all the day. The Scripture represents the Gospel as “a feast of fat things, of fat things full of marrow, of wines on the lees well refined;” and such indeed he finds it to his soul. In comparison with it, and of the knowledge of it, he “counts all things in the universe but dross and dung”.

3. Genuine believers love God’s Word, as a rule of life.

From the moment of his having found the way of salvation by a crucified Redeemer, the one desire of his soul has been to “live to Him who died for us and rose again.” “What will you have me to do?” has been his constant inquiry at the throne of grace; and he delights exceedingly in this Word as a sure directory under every situation and circumstance of life. From day to day he reads it with this particular view, that he may know “how to walk and to please God.”

He perceives that men are always endeavoring to lower the requisitions of this law; but he strives rather to have his attainments raised to that perfect standard. Not one of all its commandments is regarded by him as grievous. Nothing is grievous, but his own lack of conformity to them. Could he have his heart’s desire, it would be to “walk in all things as Christ walked,” and to “stand perfect and complete in all the will of God”.

II. The blessedness of those in whom the love of God’s Word is found.

This, as might well be expected, is exceeding great. We notice it in two respects:

1. The happiness of their minds.

“Peace,” in the Scripture use of the term, is not a mere absence of trouble, but an actual state of very sublime enjoyment. The person “who loves God’s law” in the way before described, has, as the very first-fruits of his faith in Christ, a sense of reconciliation with God, “being justified by faith, he has peace with God! God has said to him, both by his Word and Spirit, “Peace, be of good cheer, your sins are forgiven!”

Combined with this, he has the testimony of a good conscience. Though he sees nothing in himself but what furnishes him with grounds for humiliation and self-abasement, he cannot be insensible of the change that has been wrought in him; he dares not deny the work of God in his soul. He has the witness of the Holy Spirit, and the testimony of his own spirit, concurring to assure him that “old things have passed away within him, and all things become new;” and though he cannot attain that measure of perfection that he aspires after, he is conscious that, if he could, he would be as “pure as God is pure,” and as “perfect as God is perfect.” His daily and hourly employment brings in an abundance of peace to his soul. He is engaged in doing what he believes to be the will of God; and he finds by sweet experience the truth of that saying, “The work of righteousness is peace, and the effect of righteousness is quietness and assurance forever! Isaiah 32:17. See also Psalm 19:11 and Proverbs 3:17.”

Nor has he less comfort in looking forward to the eternal state. He is not left to be a prey to fears and apprehensions about his future destiny. He knows in whom he has believed, and that his God and Savior is able to keep him unto that great and solemn day. He sees also, that he has in Christ a right and title to the heavenly inheritance; and that, “when the earthly house of this tabernacle shall be dissolved, he has a house not made with hands, eternal in the heavens.” Hence, instead of dreading the approach of death, he looks forward to it as the consummation of all his wishes, and the completion of all his happiness; and “desires to depart, that he may be with Christ.”

Such is the peace which it is the privilege of all who love the Gospel to enjoy, and which Christ himself has left them as a most invaluable legacy, saying, “Peace I leave with you; my peace I give unto you;” and truly it is “a peace which surpasses all understanding.”

2. The stability of their ways.

Those who have not this divine principle within them, are liable to be tossed to and fro with every wind of doctrine, and to be “moved from their steadfastness” by every temptation. But not so the true Christian, in whose heart the law of God is engraved. He, though still assaulted with manifold temptations, is enabled to withstand them all. At the very moment of the assault, he says, with Joseph, “How shall I do this wickedness, and sin against God?” And throughout the whole course of his life he experiences, on the whole, the truth of that promise, “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.”

If he is tried with the most formidable persecutions, he does not, like the stony-ground hearers, presently desist from following the Lord, but takes up his cross manfully, and makes up his mind to suffer the loss even of life itself, rather than dishonor and deny his Lord. Be his trials ever so numerous, he says concerning them, “None of these things move me, neither do I count my life dear unto me.” “I am ready, not to be bound only, but also to die, for the Lord’s sake.”

Perhaps one of the greatest stumbling-blocks which lie in the way of the sincere, is the fall of many who once appeared to run well. These, in their fall, sweep away, as it were with their tail, many, very many, of the stars of Heaven, Revelation 12:4. But those who truly love God’s law are fixed as the sun in the sky! Psalm 72:5. They know that the truth and excellence of religion does not depend on those who profess it; and therefore, whatever be the conduct of others, he determines, through God’s assistance, to hold it fast even to the end. Thus does he surmount the obstacles which sin and Satan place in his way; and is finally “made more than a conqueror through Him who loved him!”

ADDRESS.

1. To those who do not possess this character.

It is indeed a great thing to love God’s Word. Do not let any imagine, that a general approbation of it is that which will either satisfy God, or bring peace into the soul. We love it not aright, if we do not love it universally, in everything that it requires, and supremely, above all that the world can give or take away.

Nor let anyone who does not thus love it, expect peace to his soul; for God has said that there is no peace unto him, Isaiah 57:20-21; nor can he have stability, seeing that he is in darkness even until now, 1 John 2:10-11. You must inquire for the good old way, and walk therein, if ever you would taste this inestimable blessing, Jeremiah 6:16.

2. To those who, while they profess to have attained this character, enjoy not the blessings connected with it.

God’s Word is true; nor shall any who trust in it be disappointed of their hope. Hear his sayings, Psalm 23:1-2. Jeremiah 31:9; and, if you do not experience the accomplishment of them in your own souls, know that the fault is in yourselves alone. As sure as ever the character is yours, so most assuredly shall the blessedness also be yours. “He will keep his saints” in peace and holiness, even to the end! Isaiah 26:3. 1 Samuel 2:9.

Charles Simeon