Isaiah 9:13

“The people turns not unto him who smites them, neither do they seek the Lord Almighty.”

As rich as God is in mercy to repenting sinners—He is full of indignation against the impenitent! Hence his most gracious invitations and promises are often intermixed with the most awful threatenings Matthew 11:20-21; Matthew 11:28. He had just before declared his intention of sending the Messiah to his chosen people. He now threatens them with utter excision for their impenitence. Compare verse 6, 7 with verse 11-15. The grounds of his displeasure are no less visible among ourselves than among the Jews. We are at this time suffering under his chastising hand. But few, if any, of us are suitably affected with his judgments.

The solemnity of this day The Fast-day, March 1798, leads us to inquire,

I. What is the end for which God chastises us?

He does not ever afflict his people willingly and without a cause. Sin is the ground of the controversy that he has with us. It is for the removal of this that he sends afflictions,

1. Upon individuals.

His most highly favored people are not exempt from chastisement; while they have any sin unmortified, God will not leave them altogether unpunished Jeremiah 30:11. Even the upright Job had much dross which was to be purged in the furnace of affliction Job 23:10. David also found much benefit arising from his trials Psalm 119:71; and acknowledged them to have been tokens of God’s love and faithfulness Psalm 119:72. Under the New Testament dispensation God has had the same end in view; He “delivered the incestuous man to Satan for the destruction of his flesh, that his spirit might be saved in the day of the Lord Jesus 1 Corinthians 5:5;” and visited with bodily sickness many of those who had profaned the Lord’s supper, in order that they might not perish with the ungodly world 1 Corinthians 11:30; 1 Corinthians 11:32. Nor can we doubt but that our troubles are sent for the same benevolent purpose; of whatever kind they be, they are intended to purge away our sin, and bring us nearer unto God Hebrews 12:10.

2. Upon nations.

When a nation is altogether ripe for ruin, God executes vengeance without any view to their reformation; but until then he will continue to correct them with much patience and forbearance. The ten successive plagues of Egypt were sent to overcome their obstinacy. The Israelites, both in the wilderness and in Canaan, were continually informed of the distinct offences for which their various punishments were inflicted; and even their captivity in Babylon was intended for their good Jeremiah 24:5. We cannot precisely say what are the peculiar enormities by which we have provoked the Majesty of Heaven. But it is certain that God is visiting us for sin; the calamities we this day deplore, are tokens of his displeasure Isaiah 42:24-25; nor can we expect a removal of them, until the end, for which they are sent us, is accomplished.

It should be the business of this day to inquire.

II. What effect his chastisements have produced upon us?

The rod, which is now held over us, has a voice, if we have ears to hear it Micah 6:9. It calls us to repent of all our evil ways. But what change has hitherto been produced,

1. In the nation?

Every reform is talked of, except a reform of our hearts and lives. What order of men among us has duly improved this awful crisis? Is not dissipation as prevalent among the higher ranks as ever? Is there a reformation begun among those who ought above all to be examples to the flock Those whom God particularly notices in the text, are “the ancient and honorable, and the prophet that teaches lies.”? Are the watchmen, whose office it is to warn others, as earnest and faithful as the occasion requires Ezekiel 33:6-8. Are evils of any kind put away from among us? Or is there, even at this hour, any serious appearance of turning unto God? Are not our very fasts a mere formal and hypocritical lip-service? May they not even be numbered among our greatest sins? Alas! what shall the end of these things be? The generality are altogether regardless of God’s displeasure; because they do not feel in their own persons the stroke of his rod, they are indifferent about the calamities of others Isaiah 57:10. Many, like Ahaz, have even increased in their iniquities since the commencement of our present troubles 2 Chronicles 28:22. They have hardened their hearts and refused to receive correction; nor will they cry when God binds them Job 36:13. Nor is this peculiar to any one order of people more than another Jeremiah 5:1; Jeremiah 5:4-5; some are presumptuously boasting of our power to withstand the arm of God verse 10; others, of whom better things might have been hoped, refuse to unite even in the outward services of this day. (Have these men never done anything to increase our national guilt, that they refuse to deprecate our national judgments? Or have they no occasion to implore mercy for themselves?) To none was the prophet’s complaint ever more applicable than to ourselves at this juncture Isaiah 1:4-6.

2. In individuals?

Some there are, we trust, who “weep between the porch and the altar.” Some are “grieved for the affliction of Joseph Amos 6:6, but these are few in number; nor are they by any means so deeply affected as they ought to be. But where shall we find any that have been humbled under the divine chastisements? Who among us is truly “turning unto him who smites us?” Who is “seeking the Lord Almighty?” Who have been mourning over their sins this day in secret? Who have put from them their idols and their abominations Ezekiel 20:7. Who have cried for mercy as perishing sinners? Or stood in the gap to intercede for their distressed country? Happy they whose personal troubles have wrought this blessed change! But we fear that few, if any, have so laid to heart the public calamities, as to have experienced from them such a beneficial effect.

We shall conclude our inquiries with some suitable and important observations.

1. God will surely overcome at last.

He is now maintaining a controversy with us. Nor can we expect that he should lay aside his rod until it has accomplished his will. If we continue to walk contrary to him, no doubt he will continue to walk contrary to us. If the scourging us with rods will not suffice, he will scourge us with scorpions 1 Kings 12:11. He will repay us seven-fold more for our sins Leviticus 26:21; Leviticus 26:27-28. Four times are we warned that his hand is stretched out still Isaiah 9:12; Isaiah 9:17; Isaiah 9:21; Isaiah 10:4. Let us then cease from the unequal combat Ezekiel 22:14. Isaiah 10:3, and turn to him, before the measure of our iniquities be completely filled.

2. If we turn to God with our whole hearts, he will cease from his anger.

We have most abundant evidence of this delightful truth. The repentance of Nineveh is a standing encouragement for all nations. Jonah 3:10. Even the temporary humiliation of Ahab prevailed to defer the impending judgments 1 Kings 21:29. What then should not be effected if this whole nation turned to God in sincerity? God would sooner send an angel to deliver us, or open a passage for us through the sea, than suffer our enemies to prevail against us Exodus 14:22 with Isaiah 51:10 and 2 Kings 19:35 with Psalm 34:7. His promise to this effect is absolute Jeremiah 18:8. Let this consideration lead us to repentance; and let the prophet’s advice to mourn, and fast, and weep, be followed without delay Joel 2:12-13.

3. If we return not to God, our present miseries will be only a pledge of far greater miseries in another world.

God punishes men in this world in their national capacity; but in the eternal world every individual shall answer for his own sins. Nor are we left to doubt what will be the doom of the impenitent Luke 13:3. In comparison with that, temporal calamities are of no account. Oh! who can dwell with everlasting burnings Isaiah 33:14. Let me beseech you then by the terrors of the Lord. It would be terrible indeed to fall into the hands of man; but woe be to those who fall into the hands of the living God Hebrews 10:31. Let the exhortation of Christ then sink deep into your hearts, “Do not fear man, who can only kill the body, but God, who can destroy both body and soul in Hell. I say unto you all, Fear him! Luke 12:5.”

Charles Simeon

Isaiah 9:6

“Unto us a child is born, unto us a Son is given; and the government shall be upon his shoulder; and his name shall be called:
Wonderful,
Counselor,
the mighty God,
the everlasting Father,
the Prince of Peace!”

There is no true peace or happiness in the world except that which arises from the Gospel of Christ; for God himself testifies that there is no peace to the wicked. But where the Gospel truly prevails, peace and joy immediately spring up as its proper fruits. Such a change as this the prophet describes in the preceding context; and then, in the words before us, traces it to its real source. From the words themselves we shall be led to consider,

I. The coming of Christ to take the charge of his kingdom.

Though given to us by God, he came in an obscure and humble form.

He was a little “child, born” in as helpless a state as others, and subject to all the sinless infirmities of our nature. He was indeed in a more especial manner the gift of the Father’s love John 3:16; the most invaluable gift that God himself could bestow. He was the Child, and the Son, of whom all the prophets spoke, the offspring of a virgin, “Emmanuel, God with us.” But as the end of his coming was to redeem our fallen race, he came in such a way, as was best suited to the accomplishment of his own eternal purpose and grace.

Yet, notwithstanding his mean appearance, he came to assume the government of the redeemed Church.

As the Creator of the universe, he must of necessity have also been the governor of it before his incarnation. But now he came to administer the government as mediator; for all judgment was committed to him, not only as the Son of man, but because he was the Son of man John 5:27. The redeemed Church, in a more especial manner, is subjected to him in this view; and he is the head of it, as well for the purpose of communicating his influence to the members, as of managing its concerns Ephesians 1:22. And so entirely is everything under his control, that not so much as a hair falls from the head of any of his people without either his express command, or righteous permission. As in the days of his flesh he exercised the most unlimited authority over diseases, devils, and the very elements, so now everything, whether designedly, or against its will, fulfills his unerring counsels.

We shall the less wonder at his elevation to a throne, if we consider,

II. His qualifications for the regal office.

His being called by any name, imports that He really is what he is called. He is therefore,

1. A wonderful Counselor

Those are by many considered as two distinct titles; but, if we unite them, each title will have its proper attribute.

He, in concert with the Father, formed the stupendous plan of man’s redemption, a plan in which are contained all the treasures of wisdom and knowledge Colossians 2:3. Moreover in executing this plan, he has not only defeated all the plots and devices of Satan, but has invariably overruled them for the accomplishment of his own designs. His people too he endues with “wisdom from above,” enabling them to discern things hidden from the carnal eye, and guiding them in the way to Heaven, so that a wayfaring man, though a fool, shall not err therein Isaiah 35:8. Who that has known ever so small a part of his ways, must not exclaim with amazement, How unsearchable are his judgments, and his ways past finding out!

2. The mighty God.

Angels and magistrates are sometimes called gods in a subordinate sense; but He is “The mighty God,” “God with us,” even “God over all, blessed forever.” The dispensations, both of his providence and grace, manifest him to be a “God, wonderful in counsel, and excellent in working.” Indeed, if he were not God, he never could bear upon his shoulder the government of the universe. He must be omnipresent, omniscient, omnipotent, or else he never could hear the supplications, and supply the needs of all his people at the same instant. However strange therefore it may seem, He who was a little child, was at the same time the mighty God; it was “the Lord of glory that was crucified;” it was “God who purchased the redeemed Church with his own blood 1 Corinthians 2:8. Acts 20:28.”

3. The everlasting Father.

This title respects not his relation to God (for with respect to that, he is the Son and not the Father) but rather his relation to his spiritual seed, whom he has begotten by his Word and Spirit. But perhaps the words should rather have been translated, “The Father of the everlasting age.” The Jewish dispensation was intended to continue but for a limited time; but the Christian dispensation was never to be succeeded by any other; hence it is called “the last times;” and may be considered as “the everlasting age.” Of this Christ is the author; it owes its existence to him as its parent; it is preserved by his guardian care; and the whole family in Heaven and earth who participate its blessings, both bear his image, and inherit his glory.

4. The Prince of Peace.

In all which Christ has done, whether in planning or executing the work of redemption, he has consulted the peace and welfare of his people. It was to purchase their peace that he became incarnate and died upon the cross. It was to bestow on them the blessings of peace, that he assumed the reins of government, and undertook to manage all their concerns. Peace was the legacy which he left to his redeemed Church when he was just departing from the world; and, on his ascension, he poured it down like a river on myriads of his blood-thirsty enemies; yes, at this very hour does he dispense it according to his own sovereign will, and impart it, with royal munificence, to all the subjects of his kingdom.

This subject furnishes us with abundant reason,

1. For admiration.

If all Heaven was filled with wonder at the sight of their incarnate God, and if the “Angels yet desire to look into” that “great mystery of godliness,” how marvelous should it appear in our eyes! Let us then adore with reverence what we cannot comprehend; and exclaim with profoundest wonder, “Thanks be to God for his unspeakable gift 2 Corinthians 9:15.”

2. For gratitude.

Has the mighty God become a little child for us, and shall we regard his condescension with indifference? Is he governing and overruling everything for our good, and shall we feel no sense of his kindness? Let us rather say, What shall I render to the Lord for all the benefits he has done unto me?

3. For devotedness to God.

If the government be upon his shoulder, we should show ourselves willing to have it there, and submit ourselves cheerfully to his authority. In vain shall we regard him as the source and foundation of our peace, unless we yield ourselves to him as the governor of our lives.

Charles Simeon

Isaiah 9:2-4

“The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them has the light shined. You have multiplied the nation, and not increased the joy; they joy before you according to the joy in harvest, and as men rejoice when they divide the spoil. For you have broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.”

The dispensations of God in this world are never so afflictive, but there are some alleviating and consolatory circumstances to cheer us under them. The judgments with which he threatened to punish his apostate people were very tremendous, Isaiah 8:19-22; yet he comforted them in the mean time with prospects of the Messiah’s coming. Whatever reference the words of my text may have to the deliverance of the Jews from Sennacherib’s army, we are sure that they refer to Christ, and to the blessings that should issue from the ministration of his Gospel. Matthew quotes them in this view, Matthew 4:12-16; and the very words themselves are far more suited to a spiritual subject than to any temporal occurrence.

The first verse of the chapter is inexplicable, according to our version. Bishop Lowth translates it differently, and thereby makes the sense of the whole passage clear. “There shall not hereafter be darkness in the land which was distressed. He formerly debased the land of Zebulon and Napthali, but in the latter time he has made it glorious, even the way of the sea, beyond Jordan, Galilee of the Gentiles. For the people, etc,” The meaning is, that as the northern part of Galilee had been particularly afflicted by the incursions of the Assyrians, so it should be particularly honored by the ministry of Christ.

We notice then in the text three rich blessings resulting from the ministry of Christ, and of his servants in all ages; namely, light, joy, and victory. The first which the Christian receives, is,

I. Light.

Men are everywhere “sitting in darkness and the shadow of death”.

This was the case with the Jews, notwithstanding they were God’s professing people, and had continual access to the Word and ordinances of God. And it is the case with us, notwithstanding we are called Christians, and have the Word and sacraments administered among us. We are like people immured in a dungeon, or bereft of sight; light is shining all around us, but we see it not; we are as much in darkness as if there were no light at all! The Scriptures uniformly represent us thus; and experience abundantly confirms their testimony. How ignorant are men:
of their own hearts;
of God;
of the way of salvation; and
indeed of the whole circle of divine truth!

Nor is this ignorance confined to the illiterate; it prevails as much among the great and learned, as among the poorest and lowest of mankind.

But by the Gospel the eyes of their understanding are opened.

All were not enlightened by the preaching of Christ and his apostles; nor are all instructed now by the Word they hear. But those whose eyes are opened, do attain by the Gospel a wonderful insight into “the truth as it is in Jesus,” and a thousand other things, “which the natural man cannot receive,” are open to their view!

They discover the depth of their own depravity;
they behold “the glory of God in the face of Jesus Christ;”
“they are brought out of darkness into marvelous light, 1 Peter 2:9;”
“neither do they from thenceforth walk any more in darkness, because they have the light of life! John 8:12.”

Together with light, the Christian is filled with,

II. Joy.

That which in the text we read, “You have not increased the joy,” is in the margin translated, “You have increased to it the joy,” namely, to the nation of saints that are multiplied. This seems to be the more proper rendering of the words, and to agree best with the context.

1. All who are illuminated with divine truth, have a sacred joy.

Whatever joy a carnal man partakes of, let him only be brought into the divine presence, and it vanishes at once. To speak to him of God and Heaven and Hell, is to make him melancholy. But the Christian’s joy is a holy sacred joy, “he rejoices before God.” It was appointed under the Law that the people at the beginning and end of harvest should bring their first-fruits and their tithes to the temple, and, feasting upon them with their friends, rejoice before God, Deuteronomy 16:9-15.

Thus the Christian brings his temporal comforts into the divine presence, that he may enjoy God both in and with them. By piety, all his joys are greatly enhanced; nor does he ever enjoy his food or his friends or any blessing in life so much, as when he is led to God by them, and glorifies his God in them. But the most delightful seasons are those wherein he can go to his God in secret, and pour out his soul before him. One hour spent in communion with his Lord is more to him than a whole life of carnal joy; it is a feast of fat things, an foretaste of Heaven.

2. All who are illuminated with divine truth, have an exalted joy.

The Christian’s joy is compared to that of a successful gardener, and a victorious warrior. In every age, the in-gathering of the harvest has been an occasion of joy, Isaiah 16:9-10; the seizing also of the spoil from a vanquished enemy has ever been considered as a ground of triumph. There is indeed on both of these occasions too much of what is merely carnal; still however the spirits of the people are raised far beyond their usual pitch.

In this respect the Christian’s joy resembles theirs. When he begins to see the fruit of his painful labors and his dubious conflicts, he cannot but rejoice that he has not labored in vain, or fought in vain. Yes, his soul is joyful in his God, and “he rejoices with a joy that is unspeakable and full of glory.”

To this the Gospel contributes, by crowning its converts with,

III. Victory.

As natural men are blind, so are they also under sore bondage.

The Egyptian or Babylonian yoke was light in comparison with that which Satan has imposed on all the human race. He holds them fast in his chains, and “leads them captive at his will”.

But through the Gospel they are effectually delivered from it.

When the Jewish nation was oppressed by the Midianites, God raised up Gideon to effect its deliverance. But how was the deliverance wrought? by arms? No! God would not allow him to employ the army he had raised, but first released all of them except ten thousand, and then dismissed all of those except three hundred. And how were those three hundred armed? with sword and spear? No! but with earthen pitchers, and lamps, and trumpets; and with this little army so accoutred, he put to flight the whole host of Midian; they broke their pitchers, held forth their lamps, and blew their trumpets; and the enemies were put to flight! Judges 7:19-21.

Thus, precisely thus, does the Christian triumph over his enemies; unable to accomplish anything by his own arm—he, by the mere light and sound of the Gospel, vanquishes his foes. When indeed the rout commences, he summons all his powers to destroy them; nor ceases from the pursuit, until he has effectually subdued them all.

Behold a man who was recently enslaved by the world, the flesh, and the devil; see him at once throw off the yoke, behold him trampling on the world, crucifying the flesh, and bruising Satan under his feet!

Is this a dream? No; it is a reality, that may be seen now as much as it was on the day of Pentecost, or on the day that the blood-thirsty Saul became a preacher of the faith he had once destroyed. “Such is the heritage of the servants of the Lord;” they all are conquerors, and “more than conquerors, through Him who loved them!”

Inferences:

1. How strangely do men misconceive of the nature and operation of the Gospel!

That which Christ and his apostles preached, is deemed fanaticism, and is supposed to lead to melancholy and licentiousness. But how opposite is this sentiment to that which is contained in the text! Only let the Gospel be searched into with candor and diligence, and we will venture to affirm that it shall approve itself as light, and become a source of joy, and lead to certain victory. Whatever remains of darkness, grief, or bondage—shall be gradually banished, and the felicity of Heaven be enjoyed, in proportion as the soul is subjected to the dominion of Christ.

2. How much do the saints of God live below their privileges!

If we look at the first converts, we shall be ready to think that they were of a different species from us—so far are we below them in spiritual attainments! But is not the Gospel the same as it was in their day? Does it not require as much of us as it did of them? And will it not operate as powerfully on our hearts as it did on theirs?

O let us not be satisfied with indistinct views of the gospel of grace.
Let us not be contented with such scanty measures of joy and triumph.
Let us not think it enough to gain some small advantages over our spiritual enemies.
Let us look for greater things, and expect more signal displays of the Divine power and goodness!

We are not straitened in God, but in ourselves; let us only be strong in faith; and “according to our faith it shall be unto us.”

Charles Simeon

Isaiah 8:19

“Should not a people seek unto their God?”

The extreme simplicity of this subject renders any further elucidation of it superfluous. The appeals which God makes to men in the inspired volume are exceeding forcible; they make men judges in their own cause; and cannot fail to carry conviction to every mind. Who could resist the appeal of Nehemiah to the usurious and oppressive Israelites, “Ought you not to walk in the fear of God? Nehemiah 5:9.” So I doubt not but that all of you will readily acknowledge the obligation which lies upon you, while I,

I. Make the appeal to you.

Nothing can be conceived more just or simple than the question here proposed for your consideration. For,

1. Who among us does not stand in need of help?

Who has not many sins to be forgiven—and many wants, temporal as well as spiritual, to be supplied?

2. Who but God can supply our needs?

We have “not in ourselves a sufficiency even for a good thought, 2 Corinthians 3:5.” Nor is there a creature in the universe able to render us any effectual assistance, Psalm 49:7.

3. Is not God both able and willing to do for you all that you can possibly desire?

Suppose your sins to be as great as those of Manasseh—can he not pardon them 2 Chronicles 33:12-13. Or suppose your necessities to be as great as those of Israel in the wilderness—can he not supply them? Psalm 78:12-16. Ephesians 3:20. Search the annals of the world, and find one, if you can, “who ever sought his face in vain! Isaiah 45:19.”

4. Will it not, hereafter, be to you a ground of bitter self-reproach, if you neglect to seek him?

Our Lord will surely say to you at the last day, “How often would I have gathered you, even as a hen gathers her chicks under her wings, and you would not! Matthew 23:37.” The fault is all your own, “you would not come to me, that you might have life! John 5:40.” And the conviction of this will be the bitterest ingredient of that cup which shall then be given you to drink to all eternity.

Assured that you cannot but have felt the force of this appeal, I will,

II. Found upon it some suitable advice.

What shall I say?

1. Seek the Lord with understanding.

You must seek God as reconciled to you in Christ Jesus, 2 Corinthians 5:19-21. In himself God is “a consuming fire! Hebrews 12:29.” It is in Christ alone that any sinner in the universe can gain access to him, John 14:6. Hebrews 10:19-22.

2. Seek the Lord with earnestness.

It is not by any formal services that you can hope to succeed. You must “not only seek, but strive, Luke 13:24.” “The kingdom of Heaven suffers violence; and the violent must take it by force! Matthew 11:12.”

3. Seek the Lord with speed.

There may come a time, even in this life, when God may give you over to a reprobate mind, and Heaven may be shut against you forever! Psalm 81:10-12. Romans 1:28. Isaiah 55:6. At all events, death may quickly terminate all your hopes. In the eternal world, however loudly you may cry, you will “not be able to obtain one drop of water to cool your tongue!”

4. Seek the Lord with constancy.

To the last hour of your life must you continue to seek help from God, as much as at the present moment. If at any period you draw back from him, you will “draw back unto perdition! Hebrews 10:38-39.” You must not “be weary in well-doing;” for “he alone who endures to the end shall be saved! Matthew 10:22.”

Charles Simeon

Isaiah 8:18

“Behold, I, and the children whom the Lord has given me, are for signs and for wonders in Israel, from the Lord Almighty who dwells in Mount Zion.”

From the time of Cain and Abel to the present moment, there have existed upon earth two classes of men, essentially distinct from each other, and indeed opposed to each other, even as light and darkness; the one of these consists of men “born after the flesh only; the other, of people born after the Spirit also.” Unhappily, it is to the former of these classes that the great majority of mankind have at all times belonged; the latter class has been composed of only a small remnant, who, on that account, have been, to all the rest of the world, objects of reproach and contempt! The Prophet Isaiah complains of this, in his day; and from his complaint I shall take occasion,

I. To confirm his statement.

There is, in the special case before us, a reference probably to the prophet’s own family at that time.

The prophet had two sons; to whom, by God’s special direction, he gave very peculiar names. The name of one was “Shear-jashub, Isaiah 7:3;” the name of the other was “Maher-shalalhash-baz, Isaiah 8:3.” These names were given for the purpose of declaring to that people, God’s intentions respecting them; and the children were therefore both signs of what God had purposed respecting the land, and pledges that he would carry that purpose into effect. The ungodly people of that day, not believing the purposes of God, turned both the prophet and his children into objects of contempt and ridicule. And this seems to be the literal import of our text.

But the prophet had some followers also, who, having been converted by his ministry, were regarded by him as “his children”. These also, as being witnesses for God against their ungodly neighbors, were, together with the prophet, regarded as objects of popular reproach.

These, too, were honored by the Lord as his peculiar friends and favorites; or, rather, as his own children, to whom he stood in the relation of a Father.

In this respect the prophet was a type of the Messiah; who, being the spiritual Parent of these people, acknowledged them as members of his mystical body; yes, as “members of his body, of his flesh, and of his bones, Hebrews 2:13 with Ephesians 5:30.”

Now this rendered them still more liable to the ungodly world; who always hate the saints, in proportion as they bear the divine image, and appear to be objects of God’s peculiar love, John 15:19. And this I conceive to be the precise import of the prophet’s words. He has, in the first place, an obscure reference to his own sons; but he more especially alludes to his pious followers, whom, through the instrumentality of his Word, the Lord himself had brought into the nearest possible union with himself. Of these he says, that they were “for signs and for wonders in Israel.”

In the same light have the saints in all ages been regarded.

In the days of the Apostles, the people of God were looked upon “as the filth of the world, and the off-scouring of all things, 1 Corinthians 4:13;” and to this very hour are they, as the prophet Zechariah expresses it, “men wondered at! Zechariah 3:8.” There is no one thing which will render people more universally despised, than a profession of vital godliness. Every description of men, the moral and the immoral, the proud Pharisee and the scoffing Infidel, are alike hostile to the true Christian. The whole world will hate a follower of Christ. To the whole world, he himself was a butt of contradiction, Luke 2:34, and all who designated him Beelzebub, will be sure to find some name sufficiently opprobrious, for the purpose of characterizing his faithful disciples.

This statement being still as true as in the prophet’s days, I will proceed,

II. To point out its aspect on the parties concerned.

Truly its aspect is very different,

1. On those who account the saints to be “for signs and for wonders”.

They, alas! only betray their own ignorance. Methinks, if they exercised any sound judgment, they would rather account themselves “signs and wonders;” and stand amazed that ever they should have been capable of acting so irrational a part as they have, throughout their whole lives. What! “gaze strangely at people, and speak evil of them, merely because they will not run to the same excess of riot” as the ungodly world are pursuing! 1 Peter 4:4. Is this consistent, I will not say, with piety, but with common sense?

But, in fact, these very people, in the midst of all their profane jests or acrimonious proceedings, cannot help venerating, in their hearts, the servants of Christ, and wishing at least to “die their death,” even though they will not endeavor to live their life. And assuredly the time is coming, when they will condemn their present conduct as bitterly as now they inveigh against the conduct of the Lord’s people. Now they call the saints “the troublers of Israel;” and complain of them, as wishing “to turn the world upside down;” but in a little time their voice will be changed; and they will bemoan themselves, saying, “We fools accounted their life madness, and their end to be without honor; but now, how are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth .…but as for the way of the Lord, we have not known it.”

2. On those who are so accounted.

Be it so, that you are and must be, despised and “hated by all men for Christ’s sake.” But shall I condole with you on this account? No! I will rather commend you; for the whole tenor of Scripture pronounces this to be a ground of joy! Matthew 5:10-12. Is it a ground of joy, that “the Spirit of glory and of God rests upon you? and that you are conformed to your Savior’s image? and that he is glorified in you? 1 Peter 4:12-14. Then I bid you rejoice.

Again, Is it a ground of joy that the work of God’s grace is advanced in you, 1 Peter 1:7, and an accumulated weight of glory is preparing for you, 2 Corinthians 4:17. Then, again I say, Rejoice!

But particularly bear in mind what was before spoken respecting our blessed Savior’s acknowledgment of those who thus serve him with fidelity; even in the presence of his Father he will confess them, as partakers of his nature, and as heirs of his glory! Hebrews 2:13. I say, then, be content to be signs and wonders for a little season; that you may answer the designs of God respecting you in this world, and be partakers of his glory forever in the world to come!

Charles Simeon

Isaiah 8:12-14

“Say you not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear you their fear, nor be afraid. Sanctify the Lord Almighty himself; and let him be your fear, and let him be your dread; and he shall be for a sanctuary.”

True religion, under any circumstances, is of incalculable advantage; but its benefits are most seen and felt when we come into trials of a complicated and overwhelming nature. Such were the troubles of the Jewish nation at the time referred to in my text. The Syrians had entered into a league with the ten tribes of Israel to dethrone Ahaz, King of Judah, and to establish a king of their own appointment upon his throne; and the prospect of this event spread such dismay among the Jewish people, that they were “all moved by it as trees of the forest before the wind, Isaiah 7:1-2; Isaiah 7:6.” But the prophet was sent to show them where their strength lay, and to assure them, that, if they would but trust in God, they had nothing to fear, since Omnipotence itself would interpose for their deliverance. In the message which the prophet was instructed to deliver to them, we see:

I. A word of reproof.

To the people of that day a reproof was most justly due.

They all were alarmed at the confederacy that had been formed; and each, by expressing his own fears, helped to spread a panic through the land. But the prophet was ordered to disapprove this, both by precept and example, not by any means joining in the general cry, or allowing himself to participate in the people’s fears.

Somewhat of a similar consternation prevailed occasionally among the Apostolic Churches; on which account Peter, plainly referring to the very words of my text, bade the Christians of his day not to be troubled about the threats of their adversaries, but to follow the advice here given, 1 Peter 3:14-15.

And are there not many among ourselves who give way to needless fears, on account of the number and inveteracy of their enemies? “We wrestle, not with flesh and blood only, but with all the principalities and powers of Hell;” and at times our hands are ready to hang down, and our hearts to faint in utter despondency.

It was thus with David when he said, “I shall one day perish by the hands of Saul.”

And more especially was it thus with Asaph, when he questioned with himself, “Will the Lord cast off forever? and will he be favorable no more? Psalm 77:7-9.”

In fact, by the recital of our own doubts and fears, we often contribute to create the same painful feelings in others, and to diffuse among our brethren apprehensions which ought rather to be disapproved and withstood. We know what discouragement the spies occasioned through the whole camp of Israel by their representations of the promised land, and of the difficulties which must be overcome, before it would be possessed, Numbers 13:28-33; Numbers 14:1. We know also the commendations given to Caleb and to Joshua for their manly opposition to such degrading fears Numbers 32:10-12.

This shows us of what spirit we should be, whatever confederacies may be formed against us, or whatever difficulties we may have to encounter; we should dismiss all fear from our own hearts, and strengthen to the uttermost, the hands of our timid and desponding brethren.

To his reproof the prophet adds,

II. A word of counsel.

Surely it befit the Jews, whose whole history was one continued record of miraculous interpositions, to “encourage themselves in the Lord their God,” and to expect at his hands all needful support. But more particularly were they taught in this place to look unto their Messiah, whose coming had just been predicted in express connection with these very events, Isaiah 7:7-14. That he is the person here designated by “the Lord Almighty himself,” is evident; because, while he is spoken of as “a Sanctuary” to some, it is declared that he shall be “A stone of stumbling and a rock of offence” to others. Compare verse 14, with Romans 9:33.

Now, says the prophet, “Sanctify him in your hearts, and let him be your fear, and let him be your dread.” And precisely the same advice does the Apostle Peter give to timid and desponding Christians in his day, “Do not be afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts, 1 Peter 3:14-15.”

To “sanctify the Lord Jesus Christ in our hearts,” is, to regard him as possessing all power in Heaven and in earth, and as exercising it for his people’s good. This is the true antidote to all distressing fears, from whatever quarter they may arise. For, supposing a confederacy of all the men on earth and all the devils in Hell, what device can prevail against infinite wisdom, or what efforts against Almighty power? If “the Lord’s eye is over us for good,” it matters not what eye is upon us for evil. “No weapon formed against us can prosper,” when both the smith who formed it, and the man who holds it, were created by him and are under his control, Isaiah 54:15-17.

Protected by this Savior, we can have no cause for fear. Our minds may be:
peaceful in the midst of the most troublous scenes, Psalm 46:1-3;
confident, though threatened by the most inveterate foes, Psalm 27:3-5;
and assured, though in circumstances, in which no power less than that which is infinite could uphold us! Romans 8:35-39.

This then is the counsel which I would give to every drooping and desponding soul, “Fear none except the Lord Almighty himself.” You can never fear Him too much, “Let him therefore be your fear and your dread.” But, having him for your Protector, you need fear none else; for “if He is for you, then who can be against you?”

Hear then as from God himself,

III. A word of encouragement.

To his people of old this adorable Savior was “a Sanctuary;” and such he will be to us. You remember that when the Man-slayer had once got within the city of refuge, he was safe; the pursuer of blood could not touch him. So, when once you “have fled to Christ for refuge,” you are out of the reach of every enemy! “Your life is hidden with Christ in God;” nor can all the powers of darkness ever destroy it.

It is not by power only that you are protected, but by love, and truth, and faithfulness. The Lord Jesus Christ has pledged his Word, that none shall ever pluck you out of his hands! John 10:28-29.” Yes, and Jehovah has “confirmed his Word with an oath, on purpose that by two immutable things, in which it is impossible for God to lie, you may have the stronger consolation, Hebrews 6:17-18.”

What then have you to do but to repose your confidence in him, assured, that “Heaven and earth shall sooner pass away, than one jot or tittle of his Word shall fail!”

Know then for your comfort, that “the name of the Lord is a strong tower; and that if you run to, and take refuge in it, you are safe, Proverbs 18:10,” safe from every enemy that would assault you; safe in time, and safe in eternity!

And now I appeal to you whether the true believer is not the happiest person upon earth?

I grant, he may be an object of the most inveterate hostility both to men and devils. But he has “horses of fire and chariots of fire all around him, 2 Kings 6:14-17;” yes, “the Lord Jehovah is himself a wall of fire round about him, Zechariah 2:5,” for his protection. Compare the state of Ahaz and all his people at this time, with that of those who believed the prophet’s word. Who were the happier, those who feared the confederacy, or those who feared the Lord? See also the state of Hezekiah’s mind at the time of Sennacherib’s invasion, “The virgin, the daughter of Israel, has laughed you to scorn! Isaiah 37:22.” “The Lord will put a hook in your nose, and a bridle in your jaws, and turn you back by the way by which you came! Isaiah 37:29.”

This is the effect of a realizing sense of God’s providence. The man who fears the Lord has nothing else to fear; and the man who “sanctifies the Lord,” may be assured, that under all circumstances God will preserve him even as the apple of his eye.

But take eternity into the account, and how happy is the believer then! O what a sanctuary is the Lord to him from the terrors of a guilty conscience, and from the fears of God’s wrath! The believer, and he alone, understands the true import of these words, “I will keep him in perfect peace whose mind is stayed on me, because he trusts in me, Isaiah 26:3.” Yes, even at the day of judgment may the believer stand before the Lord with great boldness, 1 John 3:21; 1 John 4:17, while the unbelieving world are “crying to the rocks and to the hills to fall upon them, and to hide them from his wrath!” Make then the Lord Jesus your sanctuary here, and he will be your portion for evermore!

Charles Simeon

Isaiah 6:8

“I heard the voice of the Lord, saying, Whom shall I send? and who will go for us? Then said I, Here am I; send me.”

In former ages, God was well pleased to reveal his will to men, sometimes in dreams, and sometimes in visions, and sometimes by an audible voice, like that of a man conversing with his friend; and these methods were more especially given when he was about to devolve on them any particular office, or to employ them on any extraordinary service.

It was God’s intention to send the Prophet Isaiah on a painful errand; such as, if he consulted his own feelings only, he would be very averse to execute. But to prepare him for it, God gave to him a vision of the glory and felicity of the heavenly world. The scene of the vision was, the temple, in which Jehovah, Father, Son, and Holy Spirit, was worshiped. An assurance, at the same time, was given him of qualification for his work, and of acceptance in it; and by this he was brought to such a state, that, at the very first proposal from God to send a messenger to his people, he offered himself for the service, willing and desirous to undertake anything whereby his God might be honored, and his Savior glorified.

Respecting the vision itself, I forbear to speak. The points to which I shall call your attention are:

I. The proposal made

In the first instance, the proposal referred solely to a mission which God intended to send to his people. And, in this view, it may justly be applied to any call which may be given to undertake the ministry of the Gospel, either in our own country or in foreign parts.

But we may consider the call as given to every one of us, not to undertake the office of the ministry, but to serve God in a way of general obedience, “Who is willing to fulfill my will, and to consecrate himself to me?” This honor God is ready to confer on all who are willing to accept it; and, if we are really desirous to engage in His service, he will make us lights in the world, and monitors to all around us.

Such offers as these are common in the Holy Scriptures; and we may suppose it as now made to us, in the name, and by the command, of God himself.

To the proposal so made, let us consider,

II. The answer given.

This also we may regard, in the first instance, as an acceptance of the prophetic office. And we cannot but admire the conduct of Isaiah in relation to it, when he offered himself to God without hesitation and without reserve. Here were no inquiries made of what the particular office was, or what would be the difficulties attending the execution of it. It was sufficient for this holy man that he should be employed in doing the will of God; and he was willing to devote to that service all his faculties and all his powers.

But, taking the proposal as made to us in general to serve our God, we may here see what a spirit we should cultivate.

1. We should offer ourselves to God to serve him instantly!

There should be no delay; no looking for a more convenient season. We should not be questioning, whether we shall be able to do all that is required of us; but should expect assuredly, that God will enable us to perform whatever we undertake for him, and will give a successful outcome to our endeavors.

2. We should offer ourselves to God to serve him without reserve!

We should not draw back from any labor, nor hesitate to make any sacrifice. The loss of life itself should be regarded as no loss, yes, rather as a gain, in such a cause. To live for God, or die for God, should be deemed equally desirable, if only God’s will may be done in us, and the Lord Jesus Christ be magnified! Acts 20:24. Philippians 1:20-21.

But the point to which I would more particularly draw your attention, is,

III. The peculiar obligation which lies on us to follow the prophet’s example.

You will find in the vision that the prophet was favored with a bright manifestation of the glory of Christ; for John, referring to it, says, “These things said Isaiah, when he saw his glory, and spoke of him, John 12:41,” that is, of Christ. You will see, also, that assistance in his work was promised him; for the putting of the live coal upon his mouth seems to have been designed to assure him of it. Compare Jeremiah 1:9 and Acts 2:3. In addition to all this, a sense of God’s pardoning love, through the Redeemer’s sacrifice, was applied to his soul; for the live coal, being taken from the altar of burnt-offering, marked clearly the connection between the atonement offered for him, and the pardon given unto him. But in no respect do we fall short of the favors conferred on him; yes, rather, we may be considered as having:

1. More glorious discoveries of Christ.

Bright as that vision was, it was far inferior to that which is given to us in the Gospel. There we behold Christ as “the brightness of his Father’s glory, and the express image of his person, Hebrews 1:3.” Yes, we see all “the glory of God shining in the face of Jesus Christ! 2 Corinthians 4:6.”

2. More abundant communications of the Spirit.

Whatever measures of grace were imparted to some highly-favored individuals under the Law, as to David, Isaiah, Daniel, and others, the effusions of the Holy Spirit were very small and partial in comparison with those which are given to the Christian Church; so that none of us need to draw back from the greatest work; since the weakest of true believers may say, “I can do all things through Christ, who strengthens me! Philip. 4:13.”

3. More certain assurances of the forgiveness of our sins.

Doubtless the vision, and that one promise given him in it, were sufficient to satisfy his mind. But in the New Testament we have promises without number, “exceedingly great and precious promises;” so “great,” that they comprehend every possible state that can be imagined; and so “precious,” that they bring us into a participation of the divine nature, 2 Peter 1:4, and “fill us with all the fullness of God, Ephesians 3:19.”

I can have no hesitation in saying, that were an alternative offered to any true Christian, to receive for his comfort the personal, and particular promise that was given to the prophet, or to have given him for his dependence the broad and general promises of the New Testament, he would do well to rest on those broad promises, which engage that “all manner of sin shall he forgiven unto men,” and that “all who believe shall be justified from all things!”

Say, then, whether we be not bound to imitate the prophet, in his surrender of himself to God?

Doubtless, if mercies given are motives to obedience, we, who have received such transcendent mercies, ought to “present our whole selves as living sacrifices unto God; which, as it is a holy and an acceptable, is also a most reasonable, service! Romans 12:1.”

It may be proper, in conclusion, to reply to a question which will probably be asked:

How shall I know whether any particular call to any special service is really from the Lord?

I readily grant, that that is a point very difficult to be determined. There is no difficulty et all in determining that we are every one of us called to devote ourselves to God. The difficulty lies in reference to those particular acts which are required only of few. And here I must say, that no rules can be given which shall apply to all cases; nor perhaps any rules that shall be perfectly satisfactory to every mind. And probably, instead of giving a direct answer to the question, the best answer will be to suggest a caution against those workings of mind which render the full solution of the case so difficult.

Moses, we know, was called to go to Pharaoh, and to bring the Lord’s people out of Egypt. Now, in opposition to this call, he urged his own unworthiness of such an office, Exodus 3:11; the improbability of succeeding in his attempt, Exodus 4:1; his own utter unfitness for the work assigned him, Exodus 4:10;” and his desire that it should be transferred to someone else, Exodus 4:13.” Nay, he further adduced his own experience of disappointment in less arduous labors, as a certain ground for apprehending that he must of necessity fail in a matter of so much greater difficulty, Exodus 6:12. False humility will invariably suggest all of these excuses. But what were all these objections? They were, in truth, only so many excuses, urged to cover his own backwardness to undertake the work. Had he been in the frame of mind which the prophet manifested in my text, all these difficulties would have vanished; and he would have engaged in his work as Paul did, who was “not disobedient to the heavenly vision,” but “preached at once the faith, which, until that moment, he had labored to destroy.”

To anyone, therefore, who desires an answer to the question that has been proposed, I say: Get your soul filled with love to Christ; and that will answer ten thousand difficulties, and constrain you to engage in anything whereby the kingdom of the Redeemer may be advanced in the world. You will depend on your Lord and Savior for “grace sufficient for you, 2 Corinthians 12:9,” and expect that “strength shall be given you according to your day, Deuteronomy 33:25.”

As to excuses for withholding or delaying a general surrender of ourselves to God, they are lighter than vanity itself! Do not think that they can stand one moment, when you come before God. To serve God instantly, and with our whole hearts, is the duty of every Christian; and therefore, to the proposal which God at this moment makes by my voice, let every individual among you reply, “Here I am. Send me!”

Charles Simeon

Isaiah 6:5-7

“Then said I, Woe is me! for I am undone; because I am a man of impure lips, and I dwell in the midst of a people of impure lips; for my eyes have seen the King, the Lord Almighty. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this has touched your lips, and your iniquity is taken away, and your sin purged.”

Previous to the full revelation of himself in the Gospel, God was pleased to communicate his mind and will to men by dreams and visions, which, since the completion of the sacred canon, are no longer to be expected. But we must not therefore imagine that the revelations so made are less interesting to us, than those which proceeded more immediately from the enlightening influence of the Holy Spirit. The same importance must be attached to everything which God has spoken, so far at least as the instruction which is intended to be conveyed is itself important. For instance, the vision of Isaiah seems to have been a peculiar favor given to him; but still it contains many instructive lessons for us; and in this two-fold view we will consider it,

I. As a peculiar favor given to him.

That we may have a more distinct view of it, we shall notice in succession,

1. The vision given.

The place where the prophet was supposed to be, was the outer court of the temple; from whence, the veil which separated it from the sanctuary being drawn aside, he beheld Jehovah seated on his throne, and his train, like that of eastern monarchs, filling the temple. Had no additional light been cast on this vision in the New Testament, we would not have thought of inquiring more minutely about the glorious object whom he saw, and who is here so repeatedly designated by titles peculiar to the one supreme God; but we are authorized to declare, that the person whom he saw, was the Lord Jesus Christ, even our “Immanuel, God with us! “Isaiah said this because he saw Jesus’ glory and spoke about him! John 12:41.”

Around the throne were “the seraphim,” the holy angels, like flames of fire, Psalm 104:4, in a posture of devout adoration. Each of them had six wings; with two of which he covered his face, as unworthy to behold God; and with the other two, his feet, as unworthy to serve him; while with the remaining two he flew with all possible activity to fulfill his will. In themselves they were perfect and spotless creatures; yet, conscious of being as nothing in the sight of a pure and holy God, they were filled with profoundest awe, and served him with reverential fear!

In their worship of him they celebrated, in alternate and responsive songs, the holiness of his nature, and the wonders of his grace. Whether, in the repetition of the word “holy,” there is any reference, as some have thought, to the Three Persons of the Godhead, we undertake not to determine; but they evidently regarded the holiness of God as that attribute, which constitutes the glory and perfection of all the rest; and indeed it is that attribute in which he is more especially glorious, Exodus 15:11, and at the remembrance of which the whole universe should give thanks, Psalm 30:4.

Together with this glorious subject they evidently combined the wonders of redeeming love. It is in that view alone that “the earth” can be said to be “full of his glory.” In the whole creation indeed there is a marvelous display of wisdom and power; but in redemption alone are seen the mercy, and truth, and faithfulness of our God. And though the seraphims are not savingly interested in that work as we are—yet, as exhibiting the full radiance of all the divine perfections in united splendor, they admire it, they sing of it, they, glorify the Lord Jesus on account of it! Compare Psalm 72:17-19, where the same person is spoken of, and the some subject pursued.

At the sound of their voices the doors of the temple were shaken, and the house was filled with smoke. It is possible that this was designed to express the approbation of God, and his delight in that work which was the subject of their praise, 2 Chronicles 5:13-14; 2 Chronicles 6:1. But we rather suppose, that it was intended to intimate the future abolition of the temple worship, when the time should have arrived for the complete establishment of the Christian dispensation, Amos 9:1 with Hebrews 12:27.

2. The fear excited.

In all the manifestations of God to men, the sight of his majesty has excited alarm and terror! Judges 13:22. Daniel 10:6-8. Revelation 1:17. A measure of this feeling we behold in the prophet on this occasion.

But together with this, there was also a deep sense of humiliation and contrition. As Job, on a similar occasion, was led to exclaim, “I abhor myself, and repent in dust and ashes, Job 42:6,” so the prophet, viewing himself, and all around him, in the light of God’s holiness, accounted himself a leper in the midst of a leprous world. Whatever he might have judged of himself before, he now was speechless; as indeed every human being must be in the presence of a holy God, Romans 3:19; since “we are all as an impure thing, and all our righteousnesses are as filthy rags! Isaiah 64:6.” From the apprehension and terror we are freed by the Gospel; but the humiliation and self-abasement should rather increase in proportion to the more exalted privileges we enjoy, Ezekiel 16:63.

3. The consolation administered.

Instantly did one of the seraphim fly to him, to declare, that his iniquities were all blotted out as a morning cloud, through the sin-atoning blood of Christ. This was emblematically represented to him by a coal taken from off the altar of burnt-offering, and applied to his lips. Doubtless the performance of this office was a delightful service to the Seraph, who would willingly forego for a season the more immediate vision of God himself, for the honor of executing his will as a messenger of mercy to sinful man.

But we hasten from this more restricted view of the subject, to consider it,

II. As an instructive lesson to us.

While we acknowledge that such visions are not to be expected by us, we may contemplate Isaiah’s vision with great advantage to our souls.

1. We may learn from Isaiah’s vision, that a sight of Christ is the highest privilege we can enjoy!

What is it that constitutes the felicity of Heaven? What is it that is the great source of happiness to the seraphim around the throne? It is a sight of Christ enthroned in his glory! Yet was that sight afforded to the prophet in a vision; and afterwards to Paul, by an immediate admission to it in Heaven.

And is there no such vision to be enjoyed by us? To our bodily eyes indeed there is not; nor to our imaginations will any such view of him be presented; but to the eye of faith the Lord Jesus is clearly visible; and the eyes of every believer may even now “behold the King in his beauty! Isaiah 33:17.”

In the Gospel he is fully revealed to us; there he appears as “the brightness of his Father’s glory, and the express image of his person;” and we may “behold his glory, the glory as of the only-begotten of the Father, full of grace and truth!” We need not envy the prophet himself; for we may have even brighter views of Jesus than he ever enjoyed.

We are told that John was greater than all the prophets; and yet that “the least in the Kingdom of Heaven,” that is under the Gospel dispensation, “is greater than he, Luke 7:26-28.” How did he excel all others? Others prophesied of Christ; but he pointed him out, “Behold the Lamb of God who takes away the sins of men!” And wherein do we excel him? He beheld Jesus when he came to accomplish our redemption; and we behold him after its accomplishment, seated on his throne of glory, and actually applying to millions of his people the full benefits of that redemption.

Let those who embrace the Gospel know their high privilege. Let the poor especially rejoice and be glad. It is not to human learning or to strength of intellect that this discovery of Christ is made, but to faith; and if we search the sacred records with a believing eye, then will “God shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ!”

2. We may learn from Isaiah’s vision, that the more humble we are in our own eyes, the richer communications we shall receive from him.

Behold how speedily the angel was sent to comfort the mind of the dejected prophet! This was a faithful representation of the care which Jesus takes of all his afflicted people, especially when humbled in the dust before him. “He will not break the bruised reed, nor quench the smoking flax, until he brings forth judgment unto victory.” Though he is “The High and lofty One who inhabits eternity, whose name is Holy—yet will he dwell with him who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones, Isaiah 57:15; Isaiah 66:2.”

Does not his Word universally attest this blessed truth, that “while he who exalts himself shall be abased—the man that humbles himself shall be exalted?” Do not be afraid then, you who feel your own unworthiness; give not way to despondency; do not say, “Woe is me! I am undone!” Do not follow the unbelieving example of Peter, saying, “Depart from me; for I am a sinful man, O Lord! Luke 5:8.”

But know that, if you feel yourselves lost, it was precisely such people that he came to seek and save! Luke 19:10; and that, “where sin has abounded, his grace shall much more abound! Romans 5:20-21;” and if, like Mary, you are enabled to go behind him, and wash his feet with your tears, he will before long say to you, “Your sins, which are many, are forgiven!”

Indeed it is in this way that he is daily acting by the ministry of his Word; he sends his servant to take his promises, and apply them to the hearts and consciences of his people, 1 Thessalonians 1:5, and thus to fill them with “a peace that passes understanding,” and with “joy that is unspeakable and full of glory.”

3. We may learn from Isaiah’s vision, that a sense of his pardoning love should animate us to an unreserved surrender of ourselves to him!

See the effect which was instantly produced on the prophet’s mind. God designed to send his messages of love and mercy to the Jews, notwithstanding he knew beforehand that they would prove ineffectual for their conversion. To carry such messages was a painful task; but yet, when God asked, “Who will go for us?” the prophet hesitated not one moment to offer his services, saying, “Here am I, send me! verse 8.”

Thus should we also manifest our gratitude to God for all the mercies given unto us through the Son of his love. We should not inquire whether His commands seem pleasant; or, whether our obedience will advance our credit in the world. It should be sufficient for us to know what the will of the Lord is; and then we should account it our honor to do, or suffer it.

Especially does this observation apply to those who minister in holy things; if God says, Who will go for me, to carry my Gospel to the heathen? we should not stand to inquire, Whether the office be lucrative or not; or, whether the climate to which we are to go be more or less healthy. No; we should stand forth and say, “Here am I, send me!” O that we all felt this holy zeal, and that we did not so lamentably “confer with flesh and blood,” when, if called to it, we should leave even the vision of God himself, to execute his will towards sinful man!

In whatever line of life we move, we should be actuated by the same spirit; and so feel the constraining influence of Christ’s love, as to live no longer to ourselves, but altogether unto Him who died for us, and rose again! 2 Corinthians 5:14-15.

Charles Simeon

Isaiah 5:20

“Woe to those . . .
who call evil good, and good evil,
who put darkness for light, and light for darkness,
who put bitter for sweet, and sweet for bitter!”

That man in his present state is a corrupt and sinful creature, is too plain to be denied; the whole tenor of his conduct proves it beyond a doubt. But the generality give themselves credit for meaning well at the very time that they are doing ill. In this, however, they are mistaken. There is in all a far greater consciousness of the evil of their conduct than they are willing to allow. But they wish to quiet their own minds, and to approve themselves to the world; and therefore they change the names of things, “calling good evil, and evil good, putting darkness for light, and light for darkness, bitter for sweet, and sweet for bitter.”

By these means they succeed in allaying their own fears, and in commending themselves to each other; but their guilt before God is thereby greatly increased; for our Lord says, “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”

There is in their hearts a rooted aversion to what is good, and a consequent determination to condemn it.

There is also an inveterate love of evil, and a consequent desire to justify it.

Hence arises that conduct which is so justly reprobated in the text; the prevalence and evil of which we shall proceed to lay before you.

We will endeavor to point out:

I. The prevalence of this conduct.

The more we examine the principles and actions of men, the more shall we find that this system prevails among them both in theory and practice.

1. Inspect their VIEWS of true religion.

It will appear that they consider it as a superficial thing, consisting in a bare assent to certain notions, and a formal observance of certain rites. If they have been baptized in their infancy; if they have some general views of Christianity, together with a persuasion of its divine authority; if they attend regularly on public worship, and occasionally partake the Lord’s supper; and finally, if they are not guilty of any gross and scandalous violations of their duty, they think they have all the religion that they need.

But they substitute the shadow for the substance. True religion is widely different from this!

It is a conversion of the soul to God;
it is a resurrection from the dead;
it is a new creation.

True religion, as it exists in the soul, is a heaven-born principle that pervades all its powers, and operates in all its faculties.
It is to the soul what the soul is to the body.
It restrains our passions, corrects our appetites, purifies our affections.
It enters into all our motives, and subjects everything to itself.
It will endure no rival; it will make a truce with no enemy; it will reign over the whole man.

Its avowed object is to bring man to God as a redeemed sinner, and to restore him to a fitness for that inheritance which he has forfeited by his transgressions. In order to accomplish this, it casts down every high and towering imagination, brings its votary to the foot of the cross, constrains him to walk in the steps of his divine Master, and progressively transforms him into the image of his God.

Compare this with the slight and worthless thing which men in general call religion, and it will appear that they use the term without any just apprehension of its true import.

Again, as true religion is esteemed a superficial thing, so it is also deemed a melancholy thing.

When true religion is described, the generality of men are ready to exclaim against it as incompatible with social happiness; ‘If we must repent of our past sins, and enter on a course of mortification and self-denial; if we must renounce the pleasures of sin, and the society of the ungodly; if we must continually think of death and judgment, and spend our lives in preparation for eternity; what remains for us in this world but gloom and melancholy?’ So they think.

But is this the light in which the Scriptures speak of religion? Or are these notions justified by experience? We allow the premises to be correct; but is the conclusion just? Suppose for a moment that the whole life of a person who appeared religious, were a scene of melancholy; must that melancholy be imputed to religion? Must it not rather be imputed to his former wickedness, and to his present lack of more religion? If pain arise to the body during the cure of an inveterate disorder, is that pain to be imputed to the medicine, or the disease? To the disease, no doubt.

In the same way therefore, must be ascribed all the pain of sorrow and contrition, even supposing it to be ever so great, and ever so long continued. As for religion itself, we need only ascertain what it is, and we shall immediately see the absurdity of calling it a source of misery.

What! Is it melancholy to walk with God, to enjoy God, to glorify God? Was our Lord melancholy? Were his Apostles melancholy? Are the angels in Heaven melancholy? Then shall we be melancholy in proportion as we resemble them!

But if “the ways of religion are ways of pleasantness and peace,” and they who believe in Christ be privileged to “rejoice with joy unspeakable and full of glory”—then are they perverse who deem religion melancholy, “they call evil good, and good evil, they put darkness for light, and light for darkness, they put bitter for sweet, and sweet for bitter.”

To complete their perverseness, men go farther still, and actually represent religion as a contemptible thing. What is there under the sun more despised than this? With what opprobrium has it not been stigmatized? We appeal to all, whether terms of reproach are not universally assigned to religious characters, and whether the names given them do not universally convey the idea of a weak contemptible enthusiast? Is not their very profession considered as a just bar to their advancement? Yes, are they not so odious in the eyes of the world, that none but those infected with their mania will venture to associate with them, or to acknowledge them as their friends? The drunkard, the whoremonger, the Sabbath-breaker, the infidel—shall find a more favorable reception than they; and solely on account of their religion.

But does true religion deserve this character? What is there in it that is so contemptible? What is there in it that to an impartial judge would not appear lovely, great, and venerable?
Is the subjugation of the passions a contemptible attainment?
Is a superiority to all the pleasures of sense, and the interests of the world, a worthless acquisition!
Is there anything base in love to God, and benevolence to man?
Is the aspiring after Heaven a low and pitiful ambition?

Viewing at a distance the conduct of the Apostles, we call it magnanimity; but when we see it exhibited before our eyes, we call it preciseness, enthusiasm, and hypocrisy. Ah! when will men “cease to pervert the right ways of the Lord,” and to brand that with infamy, which he prescribes and approves?

2. Hitherto we have noticed only men’s conduct in respect of theory; let us now behold it as it is manifest in their PRACTICE.

In the first place they magnify the pursuits of time beyond all reasonable bounds.

From our earliest infancy we hear of little but getting forward in the world. To be rich, to be great, to be honorable—this is the chief good of man. All are aspiring after a higher place than they possess, and conceive that they shall catch the phantom of happiness when they have reached a certain point.
Moreover, all are applauded in proportion us they succeed in this race; and no period but that of their departure from the body is thought a fit season for prosecuting their eternal interests.

But are the concerns of time really of such importance? When we have got forward in the world, what have we more than food and clothing, which we might have possessed with half the trouble! We do not mean to discourage industry; that is truly befitting in every person, and highly advantageous in every state. But if all our time and labor are occupied about this world, and the concerns of the soul are subordinated to those of the body, then is our conduct precisely such as is reprobated in the text.

In the next place, men extenuate sin as trivial.

There are some crimes which degrade human nature, or greatly disturb the happiness of society, which are therefore very generally reprobated and abhorred. But a forgetfulness of God, a neglect of Christ, a resistance of the Holy Spirit, an indifference about the soul, with ten thousand other sins of omission or of commission—are considered as light and trivial, and as affording no ground for sorrow and contrition. If only the outward conduct have been decent, it is no matter what has been harbored within the heart, or how much God has been disregarded and despised.

But is this the light in which the Scriptures teach us to regard sin?
What was it that cast angels out of Heaven? The sin of pride!
What drove our first parents from Paradise, and brought a curse on all their posterity? One single transgression; and that a breach, not so much of a moral precept, as of a positive institution!
Whom is it that according to God’s declaration, he will cast into Hell? “The wicked, and all the nations that forget God!”

Does sin appear a light matter when we are told that nothing but the sacrifice of the Son of God could make atonement for it?
Or will it appear a light matter to ourselves, when we are suffering the vengeance due to our sins, in the lake that burns with fire and brimstone?
Surely, they are “fools who mock at sin,” and blind, who doubt of its malignity.

To adduce only one instance more, they foolishly persuade themselves that their eternal state is safe!

Men living in a direct violation of God’s commandments, and in a perfect contrast with the example of Christ, imagine that they have nothing to fear, “they have done no harm; and God is very merciful; and if they were to perish, then what must become of all the world?” These, and such like arguments, are considered as sufficient to invalidate every word that God has spoken, and to justify their hopes of eternal happiness.

But darkness and light are not more opposite than these opinions are to the declarations of God! Where will they find one single passage that will warrant such expectations as these? They must indeed make “evil good, and good evil; and must change bitter to sweet, and sweet to bitter,” before they can have the smallest ground of hope in such a state as theirs!

We might easily prosecute this subject in a great variety of views; but enough has been spoken to elucidate the words before us; and we trust that no doubt can remain upon your minds, but that all who consider religion as superficial, melancholy, or contemptible, together with all who magnify the pursuits of time, and extenuate sin as trivial, and at the same time persuade themselves that their eternal state is safe—are indeed liable to the censure in the text.

We shall pass on therefore to show,

II. The evil of this conduct.

But where shall we find words sufficient to declare its great enormity?

1. It is in the first place, a contemptuous rejection of God’s truth.

God has clearly marked the difference between good and evil in his Word; and if the eyes of our understanding be not blinded by prejudice or passion, we may discern it as easily as we can discern by our bodily senses, light from darkness, or sweet from bitter.

But when an appeal is made to the sacred records, their testimony is considered as of no account. Who has not seen the contempt with which God’s Word is treated, when it is brought forward to oppose some fashionable practice, or some favorite lust? One would suppose that its import should be candidly examined, and carefully ascertained. One might expect that they who heard it, should act like mariners at sea, sailing by the compass; that they would endeavor to proceed, us much as possible, in the right direction; that they would deliberate, if at any time they had reason to think that they were out of their proper course; that they would be thankful for any information that might tend to rectify their mistakes; above all, they would not madly steer in direct opposition to the compass, and at the same time discard all doubts about their safe arrival at the place of their destination; that would be a folly of which no man in his senses is capable.

Yet this is the very manner in which men act with respect to the Scriptures! There is no other compass or directory for the soul than the Scriptures; and yet they will not only not follow it, but will go on in willful opposition to it, and still affirm that they are in the way to Heaven! Do we speak too harshly of this conduct if we call it a contempt of God’s truth? It is the very expression used by our Lord himself, “He who hears you, hears me; and he who despises you, despises me; and he who despises me, despises him who sent me.”

Indeed, the inspired writers speak in yet severer terms; they do not hesitate to affirm, that whoever acts thus, makes God to be a liar, “he who believes not God, has made him a liar.” What horrible iniquity is this!

If an avowed infidel disregard the admonitions of the Scriptures, he acts consistently, because he does not acknowledge them to be of divine-authority. But if we despise them, we who profess to regard them as inspired of God, we who expect to be judged according to them in the last day, what can be said in extenuation of our guilt? Even “Sodom and Gomorrah may well rise up in judgment against us!”

2. In the next place their conduct is a willful deluding of those around them.

Every man, whether he designs it or not, has a considerable influence on his friends and neighbors. The rich and learned in particular, and more especially those who minister in holy things, are looked up to as examples; and their conduct is pleaded both as a precedent, and as a justification of those who follow it.

‘Can such learned men be deceived? Can they who have entered into the service of the sanctuary, and solemnly undertaken to guide us in the way of peace, can they be wrong? Can they be blind, who are leaders of the blind? If then those who from their education, their office and profession, ought to understand the Scriptures better than we; if these do not approve, either in theory or practice, the things which appear to be enjoined in the Bible, surely they have good reasons for their conduct; they would not proceed in a way which they knew to be wrong; we therefore may safely follow them!’

By this mode of arguing, all people lull themselves asleep in their evil ways. Every one upholds his neighbor in the opinions he has embraced, and in the path he has marked out for himself; and all, instead of condemning themselves for not obeying the divine commands, unite in condemning the obedient as needlessly singular and precise!

Now we cannot but know that, though an individual has not this extensive influence, the collective body of individuals has; and that every member of society contributes his share according to the conspicuousness of his station, and the sanctity of his profession. Yet we persist in calling good evil, notwithstanding we know that, by so doing, we encourage others to do the same. And is this no aggravation of our guilt? Are we not responsible to God for stirring up, according to our ability, a universal rebellion against him; and for contributing thus to the eternal condemnation, not of those only with whom we associate, but of thousands also whom we have not known!

Doubtless Jeroboam contracted peculiar guilt in “establishing iniquity by a law;” but did not exceeding great guilt attach also to those, who “willingly ran after his commandment!” Did not every one of them approve idolatry, and render an adherence to the true God more difficult! They however might plead obedience to an established law; but there is no law, except the imperious law of custom, to mislead us; and that we establish, while we follow it; we bind others, while we ourselves yield obedience to it. Would to God that men could consider their conduct in this view, as discouraging, and perhaps turning aside, the weak; as rendering odious the godly; and as hardening the wicked! Surely they would not then say, ‘What harm have I done?’ but would be ready to confess themselves the very chief of sinners.

III. Lastly, the confounding of good and evil is a solemn trifling with our eternal state.

We profess to believe that there is “a day appointed of God, wherein he will judge the world in righteousness by that man whom he has ordained;” and that “every one of us shall stand at the judgment-seat of Christ to receive according to the things done in the body, whether they have been good or evil!”

Now in that day we shall not be judged by the opinions of men, but by the Word of God. It will be no excuse to anyone that such or such maxims were generally received, or that such practices were sanctioned by custom; there will be one standard to which every principle and every action will be referred. The sacred volume will be open before the Judge; and every erroneous sentiment be confronted with the dictates of inspiration. The Judge himself will know no other rule of judgment; everything that accorded with the Scriptures will be approved; and everything that contradicted them will be condemned.

To what end then is it to impose subtle names on things, when they will so soon appear in their true light? Will God call evil good, and good evil, because we have done so? Can we convince him that light was darkness, and darkness light, because we persuaded ourselves and others that it was so? What infatuation is it so to trifle with our eternal state! If our error could be pleaded before God in extenuation of our fault, then indeed we might have some reason for persisting in it; but how can we excuse ourselves before him, when we had the means of information in our hands, and followed our own surmises in preference to his commands?

Let us then remember that we are acting now for eternity; and that in a little time everything will appear, not as we wish it, but as it really is! And, if we think it of any importance what our condition shall be in the invisible world, let us desist from our self-deception, which, however pleasant or fashionable it may be, will most unquestionably issue in our eternal ruin!

Before I conclude, allow me to address a word of EXHORTATION. both to those who are deceiving their own souls, and to those who desire to regulate their conduct according to truth.

1. To those who are deceiving their own souls.

I beg permission to propose one solemn question; God has said, “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!”

Can you change that woe into a blessing? Can you prevail on God to retract his Word? Can you make void that sentence, when God shall come to execute it upon you in the last day? Yes, will you not then curse your folly, for using such pains to deceive yourselves and others, and for involving yourselves in everlasting misery, when, if you had not so “rebelled against the light,” you might have been heirs of everlasting glory?

Permit me then to address you in the words of the Apostle, “Awake, you that sleep, and arise from the dead, and Christ shall give you light!” Begin to weigh both opinions and actions in the balance of the sanctuary. Begin to “judge righteous judgment.” Begin to view things, as you will surely view them when you shall stand at the tribunal of Christ.

Bear in mind, that in your present state God has denounced a woe against you. Remember too, that it will be small consolation to you to have others involved in the same misery with yourselves; it will rather be a source of more intense misery to all, by reason of their mutual execrations, for having so greatly contributed to each other’s ruin!

If the Word of God is intended for “a light to our feet, and a lantern to our paths,” then make use of it; study it, as it were, upon your knees; meditate upon it day and night; and beg of God “to open your understandings that you may understand it,” and to sanctify your hearts that you may obey it.

2. To those who desire to regulate their conduct according to Scriptures.

Be strong, and dare to stem the torrent of iniquity, that would bear down all before it. Do not be ashamed to call good and evil by their proper names; and to show by the whole tenor of your lives, that you know how to distinguish them. Do not let too great a weight be given to the opinions of men. Bow not to the authority of fashion and custom; but “prove all things, and hold fast that which is good.” Bring your advisers to “the law and to the testimony; for if they speak not according to that, there is no light in them.” When men presume to think for you in the concerns of your souls, it is high time to inquire, whether they will also perish for you? If you perish, you must perish for yourselves; and therefore it behooves you to think for yourselves, and to act for yourselves. The self-deceiving world cannot remove the woe from their own souls; much less can they from yours. “Walk not then according to the course of this world!” “Do not follow not a multitude to do evil!”

Look not at your neighbors, but at Christ and his holy Apostles. Let the Scriptures regulate your every sentiment, and your every act. And, without concerning yourselves about the misrepresentations which blind and ungodly men will give of your conduct, “be steadfast, immoveable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord!”

Charles Simeon

Isaiah 5:3-5

“O inhabitants of Jerusalem, and men of Judah, judge, I beg you, between me and my vineyard. What could have been done more to my vineyard that I have not done in it? Why when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard.”

Mercies received, are obligations to obedience, and aggravations of the guilt of disobedience. This is declared under the similitude of an unfruitful vineyard. The parable in the text foretold the captivity of the Jews in Babylon. Our Lord applied it in reference to the approaching dissolution of their ecclesiastical and civil polity by the Romans, Matthew 21:33; Matthew 21:41; Matthew 21:45.

It is applicable also to the Church of God in all ages. In this solemn address of God to his redeemed Church and people are contained,

I. His appeal to them.

Many and great are the temporal blessings which we enjoy.
In our civil capacity, we possess civil and religious liberty.
In our social relations, our privileges and comforts are many.
In our personal concerns, we may all find abundant cause for gratitude.

But our spiritual advantages are greater still.
We have infallible directions respecting the way of salvation, John 10:9; John 14:6. 1 Corinthians 3:11. Acts 4:12. We are urged by the strongest motives to walk in it. Not only our hopes and fears, which are the grand springs of human activity and vigor, are excited, Romans 2:6-10, but the love of Christ is set before us as the most irresistible of all motives, 2 Corinthians 5:14. Sufficient assistance also is provided for us, Luke 11:13. Every Christian may adopt the apostle’s words, Philippians 4:13.

We have the religion of Christ established in the land. The Church of England has been “the pillar and ground of the truth” ever since the reformation. Its liturgy is pure and scriptural; its articles and homilies are a barrier against the intrusion of error; and, were its institutions observed as they ought to be, there would be no minister in its communion who was not orthodox in his opinions and holy in his life; none could undertake the office of a teacher, who was not himself taught of God, and “moved by the Holy Spirit.”

In the name of God then, we call you to judge between God and your own souls, “Now you dwellers in Jerusalem and men of Judah, judge between me and my vineyard!” Isaiah 5:3.
What obstructions to our fruitfulness has he not removed?
What means of promoting it has he not employed?
Could superstition obscure the light? Its clouds have been dispelled by the revival of literary and Scriptural knowledge.
Could prejudice pervert our judgment? A liberality of sentiment prevails beyond the example of former ages.
Could guilt dismay our hearts? God has sent his own Son to die for us.
Could a sense of our weakness discourage us? God has promised the aid of his Spirit.
Could persecution alarm our fears? “Every one now sits under his own vine and fig-tree.”
Could erroneous teachers misguide us? Care has been taken, as far as human foresight could prevail, to exclude them.
What, then, has not God done that could be done? We appeal to you, and make you judges in your own cause.

Happy were it for us, if, while we reflect on the advantages God has favored us with, which are greater far than those which were enjoyed by his people of old—there were not the same reason as formerly for,

II. His expostulation with them.

The fruit which God requires is suitable to the pains he has bestowed upon us.

He expects that we follow his directions, and live by faith in his dear Son, and that we feel the influence of the motives he has set before us, and, that we go forth against all the enemies of our souls in a humble dependence on his promised aid.

But very different is the fruit which the greater part of us have brought forth.
We have substituted in the place of Christ, some self-righteous methods of acceptance with God.
We have been actuated chiefly by earthly, carnal, and selfish principles.
We have gone on in the strength of our own resolutions, instead of looking up continually for the assistance of the Spirit.
Alas! our fruit has been only as “the grapes of Sodom, and clusters of Gomorrah!”

How great the difference between him who produces good fruit, and him who “brings forth only wild grapes!”
The one makes Christ all his salvation and all his desire; the other exalts himself into the place of Christ, and wishes to become, in part at least, his own Savior.
The one regards eternal things us a reality; the other is scarcely more affected by them than if they were a fiction.
The one conquers sin and Satan in the strength of Christ; the other is, either openly or secretly, led captive by them both.
In a word, the one is a compound of humility, heavenly-mindedness, and zeal; and the other of pride, worldliness, and indifference!

But that God is displeased with our unprofitableness, will appear from,

III. His threat.

Under the figure of “laying waste” a vineyard, verses 5-6, God warns us what he will do to us if we continue unprofitable servants:

1. He will bestow no more pains upon us.

He who by “pruning and digging” has labored incessantly for our good, will abandon us at last to our own hearts’ lusts! Hosea 4:17. Psalm 81:11-12. He who has “commanded the clouds to rain down rain upon us,” will cease to guard us by his providence, or assist us by his grace! Genesis 6:3.

2. He will withdraw the advantages we now enjoy.

He will “take away the lampstand” when we exclude or abuse the light, Luke 8:18. Revelation 2:5. Or if he does not cause “a famine of the word,” he will make his Gospel “a savor of death to us rather than of life! 2 Corinthians 2:16.”

3. He will expose us to the heaviest calamities.

We may easily conceive how the wild boar of the field will desolate a vineyard, when its fences are all removed;” and we know, from the instances of Peter and of Judas, what Satan will effect, if he is allowed to execute his will upon us! Yet we can expect nothing but to be “delivered over to Satan for the destruction both of our bodies and souls,” if we “bring forth only wild grapes” after all the culture bestowed upon us! Hebrews 6:7-8. Luke 13:7, and John 15:6.

APPLICATION.

What reason have we all to be ashamed of our unfruitfulness, and to tremble lest God should execute upon us his threatened vengeance!

No words can more forcibly express his fixed determination to execute it, than the concluding words of our text. Let us be thankful that the execution of it has been so long delayed; let the “forbearance exercised towards us, lead us to repentance, Romans 2:4;” and let us henceforth seek to resemble the primitive Christians, Romans 6:22.

And what reason can be assigned that shall justify our bringing forth only “wild grapes” under such circumstances?
Has there been any lack of care on the part of the gardener?
Has there been anything defective in the means he has used?
Could he, consistently with his plans of government, have done more for us than he has done?
Can we at all excuse ourselves, and cast with propriety the blame on him?
You judge whether the fault is not entirely in yourselves.

Charles Simeon