Isaiah 1:25

“I will turn my hand upon you, and purely purge away your dross, and take away all your tin.”

In the Holy Scriptures, judgment is often denounced, and mercy promised, with such peculiar force and emphasis, as might lead one to imagine that it was almost a matter of indifference to Jehovah which of the two were called into exercise towards his offending creatures. But we know that “judgment is his strange act,” to which he is utterly averse, Isaiah 28:21; and that “mercy is the attribute in which he supremely delights, Micah 7:18.” In the passage before us, however, he speaks as if he contemplated vengeance with a degree of pleasure and satisfaction, “Therefore the Lord, the LORD Almighty, the Mighty One of Israel, declares: “Ah, I will get relief from my foes and avenge myself on my enemies! Isaiah 1:24.” On the other hand, in the words which I have just read, he expresses no less satisfaction in the thought of conferring benefits on his chosen remnant, whom he has determined to restore and save.

From them I shall be led to consider,

I. The work which God will accomplish in all his chosen people.

The whole passage primarily refers to the Jews; whom God will, at a distant period, restore to their own land, and elevate in the rank of nations; making them no less conspicuous for piety than in the most favored seasons of their former prosperity, verse 26, 27. In the promise made to them, we see what God will do for all his chosen people; cleansing them from their sins, and thereby fitting them:

1. For his service on earth.

God’s people must be “a holy people,” dedicated unreservedly to him. He will not accept “a divided heart, Hosea 10:2.” He will not behold with satisfaction anyone that retains a bosom sin, though it is as dear as a right eye, or as useful as a right hand Mark 9:43-48. However loud such people’s professions of attachment may be, he will say to them, “Why do you call me Lord, Lord, and do not practice the things which I say? Luke 6:46.” The very “prayers of such people are an abomination to him, Proverbs 28:9.” The hypocrite is, beyond all other people, an object of his abhorrence, Job 36:13, “He requires truth in the inward parts Psalm 51:6;” and, to please him, “we must be Israelites indeed, in whom there is no deceit, John 1:47.”

2. For his presence in the eternal world.

“God is of purer eyes than to behold evil, or to look upon iniquity, Habakkuk 1:13;” much less could he admit into his presence in glory any soul that was not purged from its sins, Ephesians 5:5. Revelation 21:27; nor, in truth, could a soul that was polluted with sin be happy in Heaven, even if he were admitted there. The holiness of God would utterly confound him; nor could he have any communion with the saints and angels that are around the throne. His lack of resemblance to them would make his deformity hateful, even in his own eyes; while their employment would be so distasteful to him, that he could not join in it for a single hour. Indeed the inhabitants of Heaven could not endure the presence of such a hateful being; but would all unite in “thrusting him out! Luke 13:28.” As it is said of King Uzziah; When he was struck with leprosy in the Temple, the priests rose up to thrust him out, “yes, himself also hastened to go out, 2 Chronicles 26:20;” so I doubt not but that an unholy soul would of itself hasten out of Heaven, because of the shame and misery it would feel in a place so unsuited to its dispositions and desires.

Hence, then, God engages for his elect, that he will “turn his hand upon them, purely to purge away their dross, and to take away all their tin;” so that they may be “fit for the inheritance of Heaven, Colossians 1:12,” and “vessels of honor, fit for their Master’s use, 2 Timothy 2:21.”

Nor are we at any loss to declare,

II. The means by which it shall be effected.

God says, “he will turn his hand upon them, to purge them from their dross;” and this he will do:

1. By the visitations of his Providence.

Gold is put into a furnace, to purge it from its dross; and, in like manner, God has told us that he will subject his people to afflictions, “in order to purify them, that they may offer to him an offering in righteousness, Malachi 3:3-5.” In this way shall God’s ancient people be cleansed from their corruptions, and be made holy, “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning, Isaiah 4:3-4.”

So also shall his people, in every age, be purified. In truth, the experience of multitudes resembles that of David, when he says, “Before I was afflicted I went astray; but now have I kept your Word! Psalm 119:67.” It is by means of affliction that God brings us to consider our ways; by means of it, also, he humbles us before him, and prepares us for the manifestations of his love and mercy to our souls. Hence it is that he promises correction to those who are the objects of his love, Psalm 89:30-34, and teaches us to regard our trials as tokens of his paternal care and tenderness, Hebrews 12:5-11. He will, indeed, accommodate his dispensations to our necessities, “sitting by us as a refiner and purifier of silver,” and watching the process for our good. He has told us, that he will “debate with us in measure, staying his rough wind in the day of his east wind; and that by this shall the iniquity of his people be purged; and this shall be the fruit to take away their sin, Isaiah 27:8-9.”

2. By the communications of his grace.

Affliction, of itself, would only harden; as in the case of Pharaoh; and of those also who gnash their teeth, and blaspheme God in Hell! Revelation 16:9-11. But when divine grace is given to accompany and to sanctify the dispensation, then its end is answered, and the afflicted sinner returns in penitential sorrow to his God. It was thus that Manasseh’s most enormous wickedness was purged, “God took him among the thorns; and bound him with fetters, and carried him to Babylon; and when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him; and so God was entreated of him, and heard his supplication, 2 Chronicles 33:11-13.

In fact, “without the grace of Christ we can do nothing John 15:5;” it is “by his Spirit alone that we can mortify the deeds of the body, Romans 8:13,” or “bring forth any fruits of righteousness to his praise and glory, Philippians 1:11.” But to all his chosen people God will “give more grace, James 4:6,” even “grace sufficient for them, 2 Corinthians 12:9,” whatever their necessities may be; and will thus “fulfill in them all the good pleasure of his goodness, and the work of faith with power, 2 Thessalonians 1:11.”

Let me now address myself,

1. To those who are trembling through fear of God’s displeasure.

Among those whose destruction God contemplated as a source of ease to his own mind, there was yet a remnant, towards whom he was “filled with thoughts of love.” And why may not you be among that happy number? Certainly, if you have begun to “tremble at the Word of God, that very circumstance is a proof that “the Spirit of God is striving with you,” and that you are not given over to a reprobate mind. Perhaps God has already said, “I will turn my hand upon you, and purely purge away your dross, and take away all your tin;” and who can tell but that this may be the very hour fixed, in his divine counsels, for the accomplishment of this blessed end? Lift up your heart to him; and beg him now to work effectually upon you, that, being created anew by him, and transformed into his image, you may serve him worthily on earth, and participate in his glory in the eternal world.

2. To those who are desiring to experience the full work of God’s grace upon their souls.

Do not limit God to any particular mode of acting; but be as clay in the potter’s hands; and let him deal with you as, in his unerring wisdom, he shall see fit. If he is pleased to put you into a furnace, complain not of it; but say, ‘This he has done to purge me from my dross.’ You cannot but know that there is an abundance of dross within you. You cannot but be conscious that every thing which you do is very imperfect; your very prayers and your praises being little better, for the most part, than a cold and formal service! Will you not, then, have reason to bless his name, if, by any means, he purges you from your corruptions, and assimilate you to his divine image?

This, then, I say to you; If God send you any affliction, whether personal or domestic, “hear the rod, and Him who has appointed it! Micah 6:9.” Entreat of God to show you what sin it is that he would correct, or what grace it is that he would confirm and perfect within you. In a word, desire not deliverance from affliction, but a sanctified improvement of it to your soul. Thus shall all the purposes of his grace be accomplished; and when the end shall come, it shall be no grief to you, that “through much tribulation you entered into the kingdom of your God.”

Charles Simeon

Isaiah 1:18

“Come now, and let us reason together, says the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool!”

Man is a rational being; and, though prone to abuse his reason for the vindication of his own evil ways—yet he is capable of judging when sound argument is proposed for his consideration. Hence God addresses himself to our reason, and makes his appeal to the whole creation, when our pride or obstinacy prevent us from acknowledging the truth of his assertions.

The chapter before us exhibits a judicial process; Heaven and earth are called as witnesses against Israel; the charge against them is opened in verses 2, 3, and their vindication of themselves is duly considered. Their reply is not set down at length; but it may be gathered from the answer given to it by God.

They plead:
that they have offered sacrifices, yes, many, and of the fattest of their flocks;
that they have done this themselves, before God in the temple, with great reverence;
that they have presented other offerings also; that they have observed the stated feasts;
and that, instead of resting in carnal ceremonies, they had joined with them the spiritual sacrifices of prayer and praise.

God follows them through their objections, and leaves them not a word to add, verses 11-15. Having convicted them of their iniquities, God invites them to come and reason with him, and shows them a better way of pleading for themselves.

It is by his ministers that he now condescends to reason with mankind. We therefore propose to you on this occasion in God’s stead, and will argue with you upon, the two most important of all points, the necessity and the efficacy of a pious life:

I. The necessity of a pious life.

The common reasonings of men on this subject are extremely futile and erroneous.

We are too apt to “confer with flesh and blood,” and to be misled by the suggestions of our own evil hearts. The world around us, and our own corrupt nature, unite in asserting, that a life of devotedness to God is not necessary, not desirable, not practical. ‘How can it be imagined,’ say these objectors, ‘that God should require all people to live in such a holy self-denying way as the first Christians did? It might be proper for them in the infancy of Christianity to set such an example; but it cannot be necessary for us in these times to follow it. And to suppose that all who do not give up themselves to God as they did, are doomed to eternal misery, would be to make God a cruel tyrant, and to rob him of his noblest attributes of goodness and mercy! Nor is it to be wished, that religion should operate now as it did then; for how could the affairs of nations be conducted, or the common offices of life be performed? There would be an end to trade, and to all the refinements of civilized society; and men must be brought back again to the simplicity and stupidity of the apostolic age. In short, it cannot be effected now. A few visionaries and enthusiasts may experience something, and pretend to a great deal more; but to eradicate from the bosom the love of sin, and to raise the soul above all the things of time and sense, and to bring it into a state of habitual communion with God—is impossible; unless we were all to be set apart to the work of religion, just as the Apostles were, and had nothing else to attend to.

Such are the reasonings of flesh and blood. But here is little else than mere unfounded assertion, which is contradicted by every page of the Holy Scriptures, and by the actual experience of thousands.

Let us now, in God’s name, reason with you on the same subject.

Has not God done enough to merit all the services that you can possibly render him? Think of what he has done for you in creation and providence, and, above all, in the work of redemption, and then say, whether there “is anything which he could have done for you more than he has;” or whether, if he had permitted you to ask whatever you would as the price of your services, you could have ventured to have asked a thousandth part of what he has already done for you? Could you have dared to make such a request as that he would give you his dear Son to die for you, and his Holy Spirit to instruct and sanctify you?

Has he not promised you assistance for the performance of everything he has required of you? We acknowledge your impotency for that which is good; but that is no excuse for your disobedience, while he says, “My grace shall be sufficient for you.” If his grace wrought effectually in the saints of old, it cannot but be as sufficient for you as for them.

Will not his love and favor amply compensate for all that you can either do or suffer for him? I might ask this question in reference to the tokens of his favor which he would give you now; but how much more hereafter! Can it be imagined that one saint in glory ever had the thought pass through his mind, that his reward was an inadequate recompense for his former labors?

Will not all of you at a future period wish that you had dedicated yourselves unreservedly to God? Many begin to express that wish on their dying bed; though many are so insensible even to the last, as to feel no regret upon the subject. But what does the soul of every man wish, the very instant it is separated from his body? If we could hear it speak then, we can have no doubt what its language would be. If it had not been convinced before, we have no doubt it is convinced then, that former reasonings were vain and delusive.

Much more we might easily urge in God’s name; but this is sufficient to convince anyone who is open to conviction, that an entire surrender of ourselves to God is a good and “reasonable service.”

From the latter clause of the text we are led to reason more especially with you respecting,

II. The efficacy of a pious life.

Men, driven from the false refuges of presumption, are ready to run into the contrary extreme of despondency; and, when convinced of the necessity of a holy life, to doubt, whether any efforts on their part will succeed for the attainment of eternal happiness.

Here, as before, let us briefly consider the reasonings of flesh and blood.

Many, under a sense of their past transgressions, will say:
that it is too late for them to turn to God;
that they have sinned away their day of grace;
that they have committed the sin against the Holy Spirit;
and that God has already sealed them up to final impenitence, and to everlasting condemnation!

But here, as in the former instance, is nothing but assertion founded on unwarrantable surmises and groundless fears. We know that such people will appeal to Scripture; but by what authority do they apply to themselves passages that have no real reference to their state, and make use of those passages to invalidate the plainest assertions of Holy Writ? If only they desire to come to God, they have an express assurance from God, that “he will never cast them out.”

Let us again, in God’s name, oppose these reasonings by others that are more substantial.

Is not God a God of infinite mercy and compassion? Search the Scriptures; see the representations which he gives of himself; how often is it said, “His mercy endures forever!” If then “he delights in mercy,” then who are we that we should presume to limit him in the exercise of it towards ourselves?

Do not his promises extend to all the sins that you have ever committed? You know that he has said, “All manner of sin and blasphemy shall be forgiven unto men.” Moreover, read the words of our text; and doubt if you can.

But perhaps you will reply, that the sin against the Holy Spirit is excepted; and that that is the sin which you have committed. To that we answer, that if you desire to repent and turn unto God, it is not possible that you should have committed it; because, if you had committed it, you would have arrived at such a degree of obduracy, that you would glory in your shame, and never wish to repent at all.

Have not the vilest of sinners already found acceptance with God? Look at the character given of the Corinthians; and see whether you can be in a worse state than they; yet “they were washed and sanctified and justified in the name of the Lord Jesus, and by the Spirit of our God! 1 Corinthians 6:9-11.” If you are alarmed about backslidings after conversion, see whether you have been worse than David and Peter; yet they were restored to the divine favor as soon as they repented themselves of their iniquities. And myriads of others, once as vile as they, are at this very moment around the throne of God, rejoicing and triumphing in redeeming love. What bar then can there be to your acceptance through “him who loved them, and washed them from their sins in his own blood?”

We forbear to urge other considerations, because if you can withstand these, there is no hope that any others could be urged with effect.

ADDRESS.

1. Those who still hold out against God.

We call Heaven and earth to witness against you, that you are most unreasonable creatures. The ox and the donkey are indeed more rational than you are in relation to your souls. They seek their true interests, and acknowledge their benefactor; would to God that you might be brought to do the same!

2. Those who are convinced by his reasonings.

Beware how you listen to the dictates of flesh and blood. You know how you have been deceived; be on your guard against fresh deceits. Regard not the laughter of a blind infatuated world. They may call you mad; but they, and they only, are “come to themselves,” who have been brought to say, “I will return and go to my Father.”

Charles Simeon

Isaiah 1:10-17

“Hear the Word of the Lord, you rulers of Sodom; give ear unto the law of our God, you people of Gomorrah; To what purpose is the multitude of your sacrifices unto me? says the Lord; I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When you come to appear before me, who has required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hates; they are a trouble unto me; I am weary to bear them. And when you spread forth your hands, I will hide my eyes from you; yes, when you make many prayers, I will not hear; your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before my eyes; cease to do evil; learn to do well; seek judgment; relieve the oppressed; judge the fatherless; plead for the widow.”

Though tenderness and compassion are essential requisites for a Christian minister—yet is fidelity also indispensable for a due discharge of his duties. If even a young minister, like Timothy, was to “reprove and rebuke with all authority”—then it must become every servant of God, especially when dealing with hypocritical professors or hardened sinners, to “use great plainness of speech.”

It is true that a minister in this day has not the same license as was given to the prophets of old; we should not altogether think him justified in calling his audience “Rulers of Sodom, and people of Gomorrah;” but, when speaking in Jehovah’s name, we must expostulate with all, even with the greatest of men, and declare to them as the prophet does, the only way in which they can please and serve God. With this view the prophet used the language in our text; and in prosecution of the same end, we shall now declare,

I. The inadequacy of ritual observances.

The Jews were prone to rest in a compliance with the ceremonial law; and our text is, as it were by anticipation, an answer to their self-justifying remarks. They are supposed to have said, “How can you justly complain of us? We have served God with the most commendable zeal; we have offered him sacrifices. Yes many and of the best kind, and in the appointed manner, and with great reverence, and we have abounded in spiritual services also, no less than in carnal rituals.”

But, in answer to all this, God indignantly replies, that, instead of being pleased with these services, he loathed and abhorred them; since, in the midst of all their boasted regard for him, they held fast their besetting sins verse 10-15. The particular expressions throughout this whole passage are very emphatic, and worthy of attentive observation.

The Jewish rituals now being abolished, it may be thought that this address is inapplicable to any of the present day; but it may justly be applied,

1. To self-righteous formalists.

There is still, as Solomon expresses it, “a generation that is pure in their own eyes, but are not washed from their filthiness!” There are many whose whole religion consists in a performance of outward rituals. Among the Papists this is an acknowledged fact; but it is also true of us Protestants, though to a less extent than it was a century ago. A regular attendance on all the public ordinances; a strict observance of the fasts and feasts of our Church, particularly of the time of Lent; a daily reading of the Psalms and Lessons for the day, and a recital of certain prayers; a rigid adherence to some particular religious forms, with an uncharitable censuring of all who are not equally strict in their attention to them—these, and other similar habits, form the ground of their hopes and of a self-complacent confidence towards God.

But, with all these apparently religious rituals and habits:
their views, desires, and pursuits are altogether earthly;
their friends and associates are men of this world;
and vital godliness, together with all who possess it, is regarded by them with suspicion and dislike.

Now, whatever such people may think of themselves, they are by no means in a state acceptable to God. Instead of looking with humility and contrition to the Lord Jesus Christ for mercy, they are ready to claim Heaven as the reward of their good deeds. And instead of loving, for the Redeemer’s sake, every member of his mystical body, they are among the foremost to despise and persecute his believing people. While therefore they, in effect, say, “Stand off, I am holier than you!” they are, as God declares, “a stench in his nose! Compare Isaiah 65:5 with Luke 18:9; Luke 18:14.”

2. To many who make a profession of vital godliness.

Many there are whose views of the Gospel are correct, but who are far from experiencing all that it is designed to teach them.
Their zeal for the Gospel is great and ardent.
They will go miles to hear it faithfully proclaimed.
They will lose no opportunity of attending their favorite minister.
Their very life seems to be spent as it were in hearing sermons. They will largely subscribe for building places of worship, especially for the use of those who are of their own sect and party.
They are fond of prayer-meetings, and religious societies; and perhaps of displaying their own talents of knowledge or prayer.

But, instead of using these things as means to a farther advancement in holiness, they regard them only as sources of present gratification, and as evidences of a pious mind. While at the same time they are destitute of all those tempers and dispositions, which are the chief ornament of religion, and the surest evidences of its existence in the soul.

We read of Ezekiel’s hearers, that they attended his ministrations with great delight, and listened to him as people fond of music would to a great proficient in that art; and laid claim to superior piety on that account. But, “though they heard Ezekiel’s words, they would not do them; for their heart went after their covetousness! Ezekiel 33:31-32, See also Isaiah 58:2.”

Now this is an exact description of the people we refer to. They are:
conceited of their own knowledge and attainments,
uncharitable towards those who differ from them,
contemptuous towards those who are less instructed than themselves,
regardless of the prejudices of others, and
indifferent about the effect of their conduct upon them.

They often make religion a cloak for idleness in their respective callings;
they are headstrong and intractable, and insolent towards their superiors;
they often cannot be depended on, even for truth in their words, or honesty in their dealings.

What shall we say of such professors as these? Are they in a state pleasing unto God? No! They are an offence both to God and man; and their very best sacrifices are no better than “the cutting off of a dog’s neck, or the offering of swine’s blood! Isaiah 66:2-3.”

While our text thus forcibly declares the insufficiency of outward duties to please God, it sets forth in the strongest terms,

II. The necessity of moral attainments.

In relation to these, two things are required;

1. A renunciation of habitual sins.

Every person has some sins which more easily beset him, and which he is in a more especial manner called to mortify. We will not speak of gross open sins, as swearing and drunkenness, and such like; for no man who reflects at all, can suppose it possible to please God, while he is guilty of such flagrant abominations.
But one man is naturally addicted to anger and passion;
another to discontent and envy;
another to lewdness and impurity;
another to sloth and idleness;
another to covetousness;
one is filled with conceit and vanity;
another with skepticism and infidelity;
another with unbelieving fears.

In a word, however the conduct of men may differ as to the immediate line which they pursue—they all, in their natural state, chiefly desire pleasure, or riches, or honor, and feel abundantly more satisfaction in the things of time and sense, than they do in the service of their God!

Now every man is concerned to find out what his besetting sin is; for if we must all without exception become “new creatures in Christ Jesus,” if “old things must pass away, and all things must become new”—then it is necessary that we all should experience this change, and have an evidence of it in our own souls.

Earnestly would we press this thought upon the minds of those who have been externally blameless in their conduct; for it is common for people of this description to be satisfied with a change in their opinions, though they have never experienced any change in their hearts and lives! We all have, though certainly in different degrees, a need of that exhortation: “Wash, cleanse yourself; put away the evil of your doings from before my eyes.” It is possible that very little change can be needed by us that is visible to man; but there is no natural man under Heaven, who does not need to be greatly changed in the sight of God; and to him it is that we must approve ourselves, if ever we would be accepted in his sight.

2. A performance of neglected duties.

True piety will not consist with any allowed sin, whether of commission or of omission. But if we look back to our unregenerate state, how many duties are there, both to God and man, that we have neglected! By nature we are satisfied with doing acts of kindness when they come in our way; but we do not live for God, and our fellow-creatures; we do not search out occasions for the exercise of our benevolence, nor do we redeem our time in order to effect the greatest good within our reach.

But, if we would please and honor God, we must imitate him who “went about doing good.” Our time, our talents, our influence must all be put forth for:
the relief of the needy,
the comfort of the afflicted,
the supporting of the oppressed,
and especially for the spiritual benefit of all.

We must also cultivate every kind of grace; not only putting off what is evil, but putting on what is good. In particular, “as the elect of God, we should clothe ourselves with mercy, kindness, humbleness of mind, meekness, and patience; forbearing one another and forgiving one another, even as God for Christ’s sake has forgiven us! Colossians 3:8; Colossians 3:12-14.” These are the things which God prefers to all the sacrifices that can be offered! Psalm 50:8-14. Micah 6:7-8. Without these, all that we can possess is in his estimation lighter than vanity itself! 1 Corinthians 13:1-3.”

From hence then we may see,

1. The nature of true religion.

That there are many who greatly mistake its nature, is evident from our text; but, when duly received into the heart, it neither insists on spiritual exercises to the neglect of moral virtues, nor on moral virtues to the neglect of communion with God; it has equal respect to both the tablets of the Law.

Do not let any then attempt to put asunder what God has so inseparably joined.

Do not let any trust to their moral virtues on the one hand, nor to their spiritual exercises on the other; but let it be the endeavor of all to “have respect unto all the commandments,” and to stand perfect and complete in all the will of God.”

2. The danger of self-deceit.

We think it evident, that the people here addressed as “Rulers of Sodom and people of Gomorrah,” had by no means formed a just estimate of their own character. And we all see among those around us many who lie under a similar delusion: the conceited professor sees the blindness of the Pharisee, while the Pharisee notices with equal clearness his vain conceit. Professors too notice each other’s failings, and often, with too much reason, stand in doubt of each other. But all are blind to their own failings; they make far too much allowance for their own evils; and sometimes glory in them as virtues. So confident are many, of their own acceptance before God, that they will almost at the bar of judgment challenge God that they deserve Heaven! Matthew 25:44. But, while they remain under the power of any allowed sin, “their religion is vain! James 1:26,” and their Judge will disclaim all knowledge of them! Matthew 7:22-23. Yes, their unmortified lust, whatever it is, will plunge their souls into everlasting perdition! Matthew 5:29-30.

We do not say this to discourage the sincere Christian, but to put all upon their guard, and especially to bring to self-examination those who are most confident that all is well with them. For it is certain that “the hypocrites in heart heap up wrath,” and “tearfulness will surprise them” in the day of judgment! Isaiah 33:14. .

3. The excellency of the Gospel.

The Gospel not only teaches us these things, Titus 2:11-12, but shows us where pardon for all our transgressions may be obtained, and how strength may be acquired for the discharge of all our duties. Even under the law, these views were revealed; for, in the words following our text, God told his people, that their scarlet sins would, if mourned over and forsaken, “become white as snow!” And in other places he promised his Spirit to “write his laws upon their hearts,” and to “cause them to keep his statutes! Ezekiel 36:27.”

But under the Gospel dispensation, the efficacy of the Redeemer’s blood to “cleanse from sin,” and of his grace to renew the heart, is declared in the strongest terms, 1 John 1:7; 1 John 1:9. Hence then, when it is said, “Wash, cleanse yourselves,” there is no room to say, “I cannot!” For “the grace of Christ is sufficient” for all, and “we can do all things through Christ who strengthens us Philippians 4:13.” Seek then to be washed in his blood, and to be sanctified by his Spirit—and then the smallest of your offerings, even a cup of cold water, shall be an acceptable sacrifice in the sight of God! 1 Peter 2:5.

Charles Simeon

Isaiah 1:4-5

“Ah, sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters! they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should you be stricken any more? you will revolt more and more.”

The end for which God inflicts punishment upon his professing people, is, to bring them to repentance, and thereby prevent the necessity of punishing them in the eternal world; and when this end is not answered, he leaves them to themselves to follow the imaginations of their own hearts, and to bring upon themselves the accumulated weight of God’s wrath. But before he utterly abandons them, he sends them many solemn warnings, if that by any means he may prevail upon them to turn unto him. Extremely solemn is the reproof which he gave the Jews in the passage before us; he summons Heaven and earth to hear his controversy, and to judge between him and his people; and then, in a way of affectionate expostulation, he threatens to cease from visiting them with parental chastisements, and to leave them to fill up the measure of their iniquities!

The words of our text, accommodated as they may be to our present circumstances (a time of war and of great national calamity,) naturally lead us to set before you,

I. Our sinfulness.

The general description given of the Jews is equally suitable to us.
We are a “nation” extremely and universally “sinful”.
We are “laden with” every species of “iniquity”.
We are “a seed of evil-doers”.
All ranks and orders of men among us are depraved.

The transgressions of individuals are indeed exceeding various; but sin of some kind is the delight of all—yes, sin is the very element wherein we live!
Nor are we merely corrupt, but “corrupters” of each other, laughing religion out of the world, and hardening one another in the commission of sin!
Nor is the particular charge that is brought against them, less applicable to us.

It is lamentable to see what a general dereliction of religious principle prevails among us. Men do not indeed formally renounce Christianity; but “they forsake the Lord” as unworthy of their love or confidence. By an inward “apostasy” of the heart, we “provoke the Holy One of Israel to anger.”

We might adduce a great variety of charges in confirmation of this; but we will notice only one, namely—our dependence on our fleets and armies, rather than on God. Instead of this, might be specified, our not seeing and acknowledging the hand of God in his judgments. This is peculiarly provoking to God, because it is a virtual denial of his providence, and an excluding of him from the government of His world! See Isaiah 22:8-11 and Jeremiah 17:1.

But besides these things, there is a further charge to be brought against us, on account of,

II. Our incorrigibleness.

What improvement have we made of our late chastisements?
Almost every kind of plague—as war, famine, and pestilence, has been lately sent to us by God. This, of course, must be accommodated to existing circumstances; and what are we profited by them?
What national sin has been put away?
What unregenerate man has laid to heart his transgressions, and turned to the Lord?
Does not sin reign among us as much as ever?
Are we not like the incorrigible Jews, Jeremiah 5:3-5; or rather like King Ahaz, who had a brand of infamy set upon him on this very account, that “he trespassed yet more in his distress! 2 Chronicles 28:22.”
What reason then have we to hope that our present troubles will be sanctified to our good?

From past experience, we have reason to fear that we shall still remain a perverse and rebellious people, and only “revolt more and more.” And, if God foresees that this will be the case, what can we expect, but that our present troubles should be sent, not for our correction, but for our utter destruction! What can we expect, but that he should execute upon us the vengeance he has threatened, Ezekiel 24:13-14, and that “his wrath should now come upon us to the uttermost!”

Advice.

1. Let us adore our God for the patience he has long exercised towards us! 2 Peter 3:15. Romans 2:4.

2. Let us tremble at his judgments now impending over us. How soon may we find those threatenings fulfilled! Leviticus 26:27-28; Leviticus 26:36-37.

3. Let us take encouragement from his present dealings with us, to turn unto him. See Jeremiah 18:7-8 and Judges 10:15-16.

Charles Simeon

Isaiah 1:2-3

“Hear, O heavens, and give ear, O earth; for the Lord has spoken, I have nourished and brought up children, and they have rebelled against me. The ox knows his owner, and the donkey his master’s crib; but Israel does not know, my people does not consider.”

It is the Lord God Almighty that now speaks respecting us! Let every ear attend; let every heart be humbled in the dust before him. He has a controversy with us, and a complaint against us; and he summons both Heaven and earth to attest the truth of his charge, and the equity of his judgment. Though he is a Sovereign, and amenable to none—yet he does frequently make his appeal to the whole creation, and constitute his creatures judges between himself and us, Micah 6:2. In this charge we behold,

I. The evil we have committed.

The charge is surely in the first place uttered against the Jews.

God had truly “nourished them, and brought them up as children.”

He had chosen them to himself, as his special people;
he had brought them out of Egypt with a mighty hand, and an out-stretched arm;
he had fed and supported them forty years in the wilderness;
he had given them a revelation of his mind and will;
and he had planted them in that good land which he had promised to their fathers.

In all this he had acted towards them with all the care and tenderness of a most affectionate Father, Deuteronomy 1:31; Deuteronomy 32:9-12.

But how had they requited him for all his kindness? From the very beginning they showed themselves to be a rebellious and stiff-necked people! Deuteronomy 9:24. They were always murmuring under every succeeding trial, and distrusting God in every difficulty, and in heart going back to the flesh-pots of Egypt! They were often ready to stone those servants of God who had been the instruments of their deliverance; they retained their idols which they had worshiped in Egypt; and even made a golden calf, as the representative, or rather, as the rival and competitor, of Jehovah. In their history we find some seasons of amendment; but, on the whole, they were “a rebellious and gainsaying people.”

But the charge is no less applicable to ourselves.

Certainly we are quite as much indebted to the Lord as ever the Jews of old were; for though we have not had such visible interpositions in our favor, we have been no less the objects of his paternal care; and, in that which constituted their “chief advantage”—we greatly excel them, Romans 3:2.” “To them were committed the Oracles of God;” but to us is given the Gospel of his dear Son; in comparison with which the Law, glorious as it was, had no glory at all; being eclipsed as a star before the meridian sun, 2 Corinthians 3:7-11.

And what has been our conduct towards him?

Have we been sensible of the benefits conferred upon us?

Have we endeavored to render to him the recompense that was due?

Alas! we have been unmindful of his kindness, and regardless of his authority altogether. It has never entered into our hearts to say, “Come, let us serve the Lord, who has done such great things for us! Jeremiah 2:5-6; Jeremiah 5:23-24.” While we have violated his holy laws, we have “puffed at his judgments,” saying in our hearts, “God sees not, neither regards what we do!” If called to obey him, we have replied, in spirit, if not in word, “Who is the Lord, that we should serve him? We know not the Lord, neither will we obey his voice! Job 21:14-15. Exodus 5:2.” “Our lips are our own. Who is Lord over us Psalm 12:4?” In truth, we have lived “without God in the world, Ephesians 2:12;” and have practically said, “There is no God! Psalm 14:1.”

Not content with charging upon us our multiplied rebellions, God proceeds to set forth,

II. The extent of our criminality.

The brute creation conduct themselves for the most part, in a way suited to their several capacities.

The ox and the donkey are among the most stupid of the brute creation; yet have they some knowledge of their master, and some sense of their dependence on him. Though fed only for their master’s benefit, and used only to serve his interests, they often express themselves with a kind of grateful acknowledgment towards him.

But we, notwithstanding our superior advantages, act more irrationally than the the brutes!

We live from year to year on the bounty of our heavenly Father, and yet feel no sense of gratitude towards him.

We “do not even consider” our obligations to him.

We “do not consider” what he has done for us; though it is so great, that neither the tongues of men or of angels can ever worthily declare it.

We “do not consider” what he requires of us; though that should be the subject of our unceasing contemplation.

We “do not consider” what return we have hitherto made to him; though on that our eternal happiness depends.

We “do not consider” what account we shall hereafter give to him; though we know not but that before the expiration of another hour we may be summoned into his immediate presence!

In a word, God’s testimony respecting us is, that “he is not in all, or any, of our thoughts! Psalm 10:4.”

Of the brute creation there are many that act with a degree of foresight and wisdom, Proverbs 6:6-8. Jeremiah 8:7. But we, who are endued with reason, act a part more irrational than they; and hence are justly reproached by God as more brutish and sottish than even the ox and donkey! Jeremiah 4:22; Jeremiah 5:21. How humiliating is this view of our state, and especially in relation to people who have been redeemed by the blood of God’s only dear Son! Truly there is not one among us who has not reason to blush and be confounded under the accusations that are brought against us.

In conclusion, we will,

1. Inquire what plea you can offer in your own behalf?

We know that the young, the old, the rich, the poor—have all their appropriate excuses; but what plea have they that will avail them at the bar of judgment? Will any deny the charge! Alas! alas!

Where is there one among us that has not been a rebel from the womb?

Where is there one among us that has ever equaled the ox or donkey in their attachment to him who feeds them, and their willing submission to his yoke?

We must confess, every one of us, that we have not so much as considered:
our obligations to God,
or our duties to him,
or our eternal interests,
or our true happiness in any respect
—unless we have been renewed in our minds by the Spirit of God himself. Let us then put away all our vain pleas and excuses, and adopt, each of us for himself, the language of Agur, “I am more brutish than any man, and have not the understanding of a man! Proverbs 30:2.” If we feel not the depth of our depravity, and refuse to humble ourselves before God—we do in fact “make God a liar,” and provoke him to execute upon us the judgments we have deserved.

2. Suggest a plea which you may offer with safety to your souls.

Vile as we are, Christ died for us; and his death shall avail even for the chief of sinners! Hear with what confidence it was pleaded by the Apostle Paul, “Who is he who condemns? It is Christ who died.” Does anyone imagine that he is unworthy to hope that this plea shall ever avail for him? God himself, at the very time that he most fully expatiates on our guilt, puts this plea into our mouths, and declares that, if we offer it before him, it shall avail for our justification in the last day! Isaiah 43:22-26.

Let us then rely simply on the blood and righteousness of the Lord Jesus, and plead his merits at the throne of grace. Then, if Heaven and earth do testify our desert of eternal condemnation, they shall testify also our trust in the Divine “promises, which in Christ are yes, and in him Amen, to the everlasting glory of our offended God! 2 Corinthians 1:20.”

Charles Simeon

Song of Songs 8:6-7

“Set me as a seal upon your heart, as a seal upon your arm; for love is strong as death; jealousy is cruel as the grave; the coals thereof are coals of fire, which has a most vehement flame. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be contemned.”

The more any person enjoys of Christ, the more ardent will be his desires after him, and the more enlarged his petitions for richer communications from him. The redeemed Church, as represented in the song before us, has already been brought into the closest fellowship with her Beloved; yet this, so far from satisfying her, serves only for an occasion of soliciting from him yet further favors, and urging her request with more powerful pleas, “Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy unyielding as the grave. It burns like blazing fire, like a mighty flame. Many waters cannot quench love; rivers cannot wash it away. If one were to give all the wealth of his house for love, it would be utterly scorned!”

I. The redeemed Church’s request.

To fix the import of this, we must determine the precise sense in which the Bride uses the word, “seal.” In the general acceptance of that term in Scripture, we understand that which is affixed to deeds or covenants of any kind, in order to ratify and confirm them. Such was that with which Jeremiah’s purchase of a field was confirmed, Jeremiah 32:10-11; Jeremiah 32:14. And in reference to such was circumcision appointed to Abraham, as the seal of God’s covenant with him, and of the righteousness which he, by faith in that covenant, already possessed, Romans 4:11; while, on the other hand, God’s foreknowledge and fore-ordination of his elect is a seal on his part, attesting that that covenant stands on a sure and immoveable foundation! 2 Timothy 2:19.

In a similar sense, the Holy Spirit’s work in sanctifying the elect is a seal, whereby he seals them unto the day of redemption, and assures to them their enjoyment of their purchased inheritance! Ephesians 1:13; Ephesians 4:30.

But we apprehend that the use of the term in this place is different; and that it refers to signets which were commonly worn upon the hand or arm, as memorials of people who were greatly beloved. Such we find mentioned by the Prophet Jeremiah, “As surely as I live,” declares the LORD, “even if you, Jehoiachin son of Jehoiakim king of Judah, were a signet ring on my right hand, I would still pull you off, Jeremiah 22:24″—utterly unmindful of all my former regards. In this view the redeemed Church’s request is, that her Beloved would make her the object of his most endeared affections, and of his continual care. Now,

This is a proper request from every man.

All without exception are invited to come to Christ, John 6:37, and to participate freely his richest blessings, Isaiah 55:1. Unworthiness on our part is no bar to our acceptance with him; since all, however elevated and ennobled afterwards, are, previously to their union with him, in the lowest state of guilt and degradation! Romans 3:19, Ezekiel 16:3-12.

He, and all his benefits, are to be apprehended simply by faith, John 1:12. Whoever comes to him by faith is united to him, as a branch to the vine John 15:1-5, and may expect to receive out of his fullness all that has been treasured up in him for our use and benefit, John 15:7.

We may ask for the entire affections of his soul, and the unlimited exercise of his power, as if there were no other creature in the universe to share his regards. Less than this we ought not to ask. Less than this would not avail for our eternal happiness. We must have all the love of his heart, and all the power of his arm, if we would be brought through all our difficulties and trials, to the everlasting enjoyment of him in his kingdom. Whatever the most beloved Bride may hope for from him to whom she is betrothed, that, and infinitely more, may we expect from our heavenly Bridegroom.

This request shall be fulfilled to all who offer it in spirit and in truth.

Christ has solemnly pledged himself to this extent by an everlasting covenant, Jeremiah 32:40-41. And he has fulfilled it to millions of the human race, who were once as guilty, as polluted, and as helpless as we! Hence he chides the Church for her doubts, after that he had engraved her on the palms of his hands, Isaiah 49:14-16; Who can tell the efficacy of fervent and believing prayer? Our God and Savior could as soon deny himself, as he could withstand it. Instead of rejecting our petitions on account of their being too large, he will approve of them the more, and answer them the sooner, on account of their comprehensiveness and extent. He has said, “Open your mouth wide, and I will fill it! Psalm 81:10;” “You may ask what you will, and it shall be done unto you! John 14:13-14.”

We shall, however, be more certain of success, if we can follow her in,

II. The redeemed Church’s pleas.

Two things in particular she urged on the consideration of her Beloved, in order to prevail on him to grant her request.

The one was that she could not endure the thought of having a less interest in him than her relation to him required, yes, that her “jealousy would burn like coals of fire that had a most vehement flame!”

The other was, that her love to him was supreme and unalterable; that it was “stronger than death;” that “no waters could quench it, no floods drown it;” and that, if the richest monarch in the universe would “give all the substance of his house” to engage it for himself, “it would be utterly scorned!”

Now in these pleas we see,

1. What distress is occasioned by a doubt of Christ’s love to us.

To have it a doubtful point whether we are children of God and heirs of Heaven, or children of the wicked one and heirs of Hell—is a source of unutterable anguish to every man who knows what “a fearful thing it is to fall into the hands of the living God! Hebrews 10:31.”

How bitterly did Job bewail his condition, while he apprehended God to be his enemy! “The arrows of the Almighty are within me, the poison whereof drinks up my spirit; the terrors of God set themselves in array against me! Job 6:4.”

David likewise in many of his Psalms pours out similar complaints, Psalm 42:1-3; Psalm 77:1-4; Psalm 77:7-9; Psalm 88:1-7; Psalm 102:1-6; Psalm 102:9-11.

Careless and ungodly men can rest satisfied without any inquiries; but a spiritually awakened man cannot be so indifferent about his saving interest in Christ; to him suspense is death; he feels “a jealousy cruel as the grave,” (which will never allow its destined victim to escape,) and devouring, like a flame, which consumes all within its reach.

2. What consolation arises from a consciousness of our love to him.

Though there is no merit in our love to Christ, it greatly emboldens us in our addresses to him, and gives us a just ground to hope, that he will in due time manifest his love to us, and shed it abroad in our hearts by the Holy Spirit. He has expressly said, “I love those who love me Proverbs 8:17.” He has assured us that, “if we love him, his Father will love us, and come and make his abode with us, John 14:21; John 14:23.” The very circumstance of our love to him is of itself, independent of all other evidences, a proof that he does actually love us; for our love to him is the effect of his love to us, “We love him, because he first loved us, 1 John 4:10; 1 John 4:19 and John 15:16.” Yes, “He loved us with an everlasting love; and therefore with loving-kindness has he drawn us! Jeremiah 33:3.”

If then we have within ourselves an evidence, that our love to him is supreme, and that nothing which the world could either offer to us, or inflict upon us, would induce us to surrender our hope in him—then we may rest assured, not only that he is ours, but that he will be ours even to the end. We may even make this an argument with him in prayer, as David did, “I am yours; save me! Psalm 119:94.” And as the Church of old did, “Yet, O LORD, you are our Father. We are the clay, you are the potter; we are all the work of your hand. Do not be angry beyond measure, O LORD; do not remember our sins forever. Oh, look upon us, we pray, for we are all your people! Isaiah 64:8-9.”

Bearing us, as he does, on his shoulders, and on his bosom, in his official capacity as our High Priest within the veil, Exodus 28:9-12; Exodus 28:21; Exodus 28:29-30, we may be sure that “he will never leave us nor forsake us, Hebrews 13:5,” nor ever allow anything to “separate us from his love Romans 8:35-39.

Learn from hence,

1. What should be the frame of your minds towards the Lord Jesus Christ.

Our hearts should be supremely set on him, and we should “count all things but loss for the knowledge of him.” So ardent should our love to him be, that no floods of affliction or persecution should ever be able to drown it, nor all that the world can give stand for a moment in competition with it! Examine yourselves, brethren, and see whether it is really so? Can you, in answer to the question put by our Lord to Peter, make the reply that Peter did, “Lord, you know all things; you know that I love you!”

2. What we should daily look for at his hands.

Your security and happiness depend altogether upon his unchanging love for you. Were he to withdraw from underneath you his everlasting arms, you would instantly fall and perish. Entreat him then to “carry you in his bosom,” and to “bear you still as upon eagles’ wings.” Plead with him in earnest prayer; and let him not go until he bestow his blessing upon you. “You are not straitened in him; be not straitened in your own affections;” and let all the fellowship which you enjoy with him here on earth, be regarded by you as a pledge of still closer fellowship with him in the regions of eternal light and blessedness!

Charles Simeon

Song of Songs 8:5

“Who is this that comes up from the wilderness, leaning on her Beloved?”

There is an intimate and mysterious union between Christ and his redeemed Church. It is often compared, in Scripture, to a marriage union; and in the book before us, the Song of Solomon, there is a figurative representation of the fellowship which exists between Christ and his redeemed Church under this relation. A third description of people called “the daughters of Jerusalem,” are occasionally introduced, to diversify the dialogue, and to enliven it by bearing their part in it. The words of the text seem to be uttered by them. The redeemed Church had, in the four preceding verses, expressed her desire after more familiar and abiding fellowship with her divine Husband; and the bystanders, admiring and felicitating her state, exclaim “Who is this that comes up from the wilderness, leaning on her Beloved?”

I. I will endeavor to throw light upon the words thus addressed to the redeemed Church.

There does not, indeed, appear any considerable difficulty in them; especially if we bear in mind the passage of the Israelites through the wilderness to the land of Canaan. This world may fitly be represented as “a wilderness”.

That through which the Israelites passed is called:
“a waste howling wilderness, Deuteronomy 32:10;”
“a land of deserts and of pits, a land of drought and of the shadow of death, Jeremiah 2:6;”
a land “wherein were fiery serpents and scorpions; and drought, where there was no water, Deuteronomy 8:15.”

And such, indeed, is this vain world to the weary pilgrim. It affords nothing for the comfort and refreshment of a heavy-laden soul; but furnishes:
obstructions without number,
snares at every step, and
enemies filled with the most envenomed hostility!

Through this wilderness world, the Christian is passing in his way to Heaven.

He has, of necessity, his duties to perform, like other men. But “though in the world, he is not of the world, John 17:6.” He does not regard this world as his rest; but merely as a country through which he must go, towards “that better country which he is seeking after.” He accounts himself a “pilgrim and a stranger upon earth, Hebrews 11:13;” and advances on his journey with all practical expedition, “not setting his affections on anything along the way, Colossians 3:2,” but looking forward to the termination of his labors in the eternal world.

While traveling through this wilderness world, “he leans upon his beloved” Savior for support.

He feels his insufficiency for the work he has to perform; but “he knows in whom he has believed, that he is able to sustain him, and to keep that which he has committed to him, 2 Timothy 1:12.” No sick or enfeebled traveler places a more entire dependence on one who has undertaken to bear him onward, than the Christian does on Christ, who has engaged to perform this office, saying, “Even to your old age and gray hairs I am he, I am he who will sustain you. I have made you and I will carry you; I will sustain you and I will rescue you! Isaiah 46:4.” He would account it a most heinous offence if for a moment he should “trust to an arm of flesh, Jeremiah 17:5;” and with a holy indignation at the thought of placing any confidence in the creature, he says, “Ashur shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands: You are our gods; for in you the fatherless finds mercy! Hosea 14:3.”

In a word, the whole habit of the Christian’s mind, throughout this dreary wilderness, is that which the holy Psalmist addressed to his Lord and Savior, “Hold up my goings in your paths, that my footsteps do not slip!” “Hold me up, and I shall be safe!”

II. Next, I will endeavor to point out more particularly the force of the interrogation.

I should say, that, in its strictest sense, it appears to express admiration; but we may very properly consider it as:

1. The language of inquiry.

“Who is this?” Is there, among ourselves, anyone answering to this character?
Ask yourselves, “Am I this blessed person?”
Do I so live in this world, that others notice the peculiarity of my walk, and my entire devotion to the Lord and Savior Jesus Christ?
Do I, instead of loving the world, account it a dreary wilderness?
Do I renounce all the pomps and vanities of this wicked world, and all the sinful lusts of the flesh?
“Am I daily dying unto the world”—to its cares, its pleasures, its maxims, its habits, its friendship?
Am I “crucified unto the world, and is the world crucified unto me by the cross of Christ,” so that I value it no more than a man does who is in the very throes of death? Galatians 6:14
In my passage through this wilderness, am I leaning constantly on my beloved Savior, saying, “In the Lord I have righteousness and strength!” Isaiah 45:24

This is, indeed, the character of the true Christian; and we are commanded to “examine ourselves, whether we are in the faith, and to prove our own selves 2 Corinthians 13:5.” I would entreat you, therefore, to make this a subject of most serious inquiry; and to ask yourselves, “Am I the person characterized in the words of our text?”

2. The language of admiration.

This I suppose to be the more immediate feeling expressed in my text. And truly a person so circumstanced as the Bride here was, is one of the greatest wonders upon earth. Conceive yourselves to be that person:

that such an earthly and sensual creature, as every one of you must know yourselves to be, should so renounce the world!
that such a polluted creature should enjoy such intimacy with the Lord of Glory!
that such a weak creature should persevere, in despite of so many obstacles both within and without!

May not such a one well say, “I am a wonder unto many! Psalm 71:7.” Must he not, above all, be a wonder to himself? “Who am I that I should be so honored; while the world at large are left to walk after the imaginations of their own evil hearts, and to “live as without God in the world!”

3. The language of commendation.

No man in the universe is so to be encouraged, as he who dies to the world, and seeks all his happiness in Christ. Think with yourselves from what imminent danger he has escaped. “The whole world is lying in wickedness! 1 John 5:19,” and will be condemned at last! 1 Corinthians 11:32. But “he has been taken out of the world, John 15:19,” and been delivered from it, even as Lot from Sodom. Is not he a fit object for encouragement?

But consider, further, to what a glorious place he is hastening; even to Heaven itself, where he shall speedily possess “an unfading, incorruptible and undefiled inheritance! 1 Peter 1:4.”

Behold, too, to what a blessed company he is joined! “He is come to an innumerable company of angels; and to the general assembly and Church of the first-born, which are written in Heaven; and to God, the Judge of all; and to the spirits of just men made perfect; and to Jesus, the Mediator of the new covenant; and to all these, as his everlasting companions.”

Think, also, how near he is to all this felicity, every day and hour bearing him towards it, as fast as the wings of time can carry him.

And above all, what an all-sufficient support the true Christian has in this barren and howling wilderness! His ever-present Savior shields him and cares for him; and guards him as the apple of his eye! His beloved Lord Jesus, “is able to keep him from falling, and to present him faultless before the presence of His glory with exceeding joy!” Jude verse 24

Tell me, Who is happy in comparison with him? Who is to be commended, if he is not?

Is there here a weak believer, who doubts whether such a one as he can ever attain this blessedness?

Let him trust in Christ, and not be afraid; for none ever perished, who trusted in Him. As for a man’s own weakness and insufficiency, that can be no bar to his attainment of this felicity; since the Lord Jesus Christ is “able to save to the uttermost all who come unto God by him! Hebrews 7:25;” and he has expressly told us, that “he will carry the lambs in his bosom, and gently lead those who are with young Isaiah 40:11.” Only take care that he is for you; and then you may hurl defiance at all that are against you.

But is there any backslider that is turning back to the world?

O, think what you are doing; and what tremendous evils you are bringing upon your soul! What has this vain world ever done for you, that it should influence you by its attractions? And what has Christ not done for you, while you sought him, and relied upon him! Hear his complaint against you, “Have I been a wilderness unto Israel—a land of darkness! Why do my people say, We are lords; we will come no more unto you Jeremiah 2:31.” The world has been a wilderness to you, at all times; but has Christ been so? Has he been so at any moment, when you sought your happiness in him? Hear, and tremble at the warning given to you by an inspired Apostle, “If, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome (a case that too frequently occurs), the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them! 2 Peter 2:20-21.”

Is there one in such an unhappy state as this? “Who is he?” Let every one inquire, “Lord, is it I?” And whoever he may be, let us all regard him as an object of the deepest commiseration. May the Lord awaken all such before it is too late!

Charles Simeon

Song of Songs 5:16

“Yes! He is altogether lovely. This is my Beloved; and this is my Friend, O daughters of Jerusalem.”

With many it is a matter of surprise, that truly converted Christians should manifest such zeal in prosecuting their own ways, and in commending religion to all around them. The world see no such excellency in Christ as the true believer does; and therefore, while they cannot but acknowledge the superiority of the Christian’s walk, they ask, in a tone of self-justifying confidence, “What is your beloved more than another beloved, that you so charge us? verse 9.” But, if they beheld the Savior in his true character, so far would they be from wondering that his people loved and served him so ardently, that they would rather wonder at the coldness of their hearts towards him, and at the unprofitableness of their lives. To the above question the Church of old replies, in the words I have read to you; from which I shall take occasion to show,

I. The excellency of Christ.

This is set forth in highly figurative language, agreeably to the tenor of the whole book, which abounds in allegory from beginning to end. The redeemed Church marks, under very sublime images, his beauty in every part, “his head, his locks, his eyes, his cheeks, his lips, his hands, his body, his legs, his countenance, his mouth;” and proclaims him, not only “the chief among ten thousand,” but “altogether lovely, verses 9-16.” We will not attempt to follow the particular description here given; for we could never do justice to it. We will rather content ourselves with a general view of Christ.

1. He is altogether lovely in his person.

In himself he unites all the perfections of the Godhead, with every grace that can adorn humanity. “In him there was no spot or blemish;” insomuch that his bitterest enemies, after the severest possible scrutiny, were forced to confess, “We find in him no fault at all”.

2. He is altogether lovely in his offices.

These were altogether sustained for us, and executed for us; and they are precisely such as our necessities required.

Did we need an atonement for our sins? He is our Great High Priest who offers that atonement; yes, and offers himself, too, as the sacrifice which alone was sufficient to expiate our guilt.

Did we need to be instructed relative to the way in which alone God would accept a returning sinner? He became our Prophet, to make known to us the mind and will of God, and to reveal to us inwardly, by his Spirit, what he has outwardly proclaimed to us in his Word.

Did we need to be delivered from all our spiritual enemies? He yet further assumed the Kingly office, that he might rescue us from our bondage, and make us partakers with him of all the glory and felicity of Heaven.

It is not possible to find in man a need for which provision is not made in him, to the utmost extent of our necessities; and which he will not supply to all who call upon him.

3. He is altogether lovely in all his fellowship with his people.

O, who can conceive the extent of his condescension and grace? How ready is he at all times:
to “draw near to those who draw near to him;”
to “manifest himself to them, as he does not unto the world;”
and to impart to them all the consolation and strength which they look for at his hands!

“In all the afflictions of his people he is himself afflicted;” and to such a degree is he “touched with the feeling of their infirmities,” that every trial of theirs is felt by him as his own. “Whoever touches us, touches the apple of his eye.”

In a word, there is no weakness which he will not support; no need which he will not supply; nor shall there be any bounds to his communications, except what are fixed by our capacity to receive them.

With this view of Christ’s excellency, it is impossible not to connect,

II. The blessedness of those who believe in him.

Between him and his believing people there is the closest union that can be imagined.

1. Jesus stands pre-eminent in their regards.

So says the redeemed Church, “This is my Beloved.” It is the Spouse that speaks; and here she claims him as her Divine Husband. Now, conceive a person excelling all others in every endowment, both of body and mind; conceive of whole nations acknowledging him as the Benefactor of the human race; and conceive of him as not only thus lauded for former benefits conferred, but as at the very time scattering in rich profusion all manner of blessings upon millions of mankind; I say, conceive that you behold such a one surrounded by applauding and adoring multitudes; and then think how happy that woman must be who can say, “This is my Beloved;” I have a right in him which no other human being has; all that he is, is mine; and all that he has, is mine! I say, my brethren, that we cannot conceive of felicity on earth greater than hers.

Yet, my brethren, this is yours, if only you believe in Christ. He is your Beloved; and you may claim precisely the same interest in him as if there were not another, either in Heaven or on earth, to claim it with you. What happiness, then, is there to be compared with yours; when it is not a mere man, however excellent, but your incarnate God himself, to whom you stand in this near, this glorious relation!

2. You also stand high in Jesus’ regards.

Yes, the regard is mutual. You might possibly love one in whom there was not a reciprocal attachment. But it is not so in this case. He calls you “The dearly beloved of his soul, Jeremiah 12:7.” As surely therefore as you can say, “This is my Beloved,” you may add, with confidence, “This is my Friend.” Yes, Jesus himself says, “I call you not servants, but friends.”

Nor can you imagine any act of friendship which he will not most gladly execute for you. “Abraham was the friend of God.” See, then, what God wrought for him! and know, that that, yes, and infinitely more, will the Lord Jesus Christ work for you in the time of your necessity. As our sympathetic high priest, in every time of need he will come to you:
to counsel you by his wisdom,
to uphold you by his power,
and to enrich you with his benefits.

We are told that, “There is a friend that sticks closer than a brother;” truly, there is no brother in the universe, that will be so entirely at your command as he. Only apply to him, and spread your needs before him, and you shall never go away empty. On the contrary, “He will do exceeding abundantly for you, above all that you can ask or think.”

Now then let me ask of you, my brethren,

1. “What Do you think of Christ?”

This was a question which Christ himself put to his disciples; and I now put it to you. You know what is said, “To those who believe, he is precious,” even preciousness itself. Is he viewed in this light by you? This will determine whether you are true believers, or not; for in every believer, and in him exclusively, this grace is found. Truly, if you are really his, you will say, “Whom have I in Heaven but you? and there is none upon earth that I desire besides you!” Your sublimest joy on earth must be to say, “My beloved is mine, and I am his! Song of Songs 2:16; Song of Songs 6:3.”

2. How are you endeavoring to requite his love?

If you love Christ, it must be not in word only, but in deed and in truth.
Are you then living in the enjoyment of his presence?
Are you consecrating yourselves unreservedly to his service?
Above all, Are you seeking to grow up into his image, so that he may be as well satisfied with contemplating your relation to him, as you are in viewing his to you?

See how, in the chapter before my text, Christ views his bride, Song of Songs 4:1; see how he views her with admiration, as it were, from head to foot, Song of Songs 4:2-6; see what a blessed testimony he bears respecting her, Song of Songs 4:7. Let it be your ambition so to walk before him, that he may testify the same of you; and that the union which has thus been commenced between you on earth, may be consummated in Heaven for evermore!

Charles Simeon

Song of Songs 5:9

“What is your beloved more than another beloved, O fairest among women? What is your beloved more than another beloved, that you so charge us?”

Though zeal in every earthly pursuit is approved and commended, zeal for holiness is almost universally banished by the world. The most temperate exertions are deemed excessive, and a moderate degree of solicitude is called enthusiasm. Even those who profess godliness are too often found ready to dampen the ardor which people, more active than themselves, may at any time express.

Thus the Bride was checked in her inquiries after her beloved. The “daughters of Jerusalem,” who keep up the dialogue with the Bride and Bridegroom, seem to be either formal professors of religion, or to have made a very small progress in the divine life. And they, when the Bride, under great trouble and anxiety, requested their intercession, reflected on her as manifesting an intemperate and needless zeal. But we will answer their questions, by showing,

I. The excellencies of our Beloved.

Who the Beloved of the redeemed Church is, we need not declare; since it is too manifest to admit a doubt. There is not a member of that body who does not regard Jesus with supreme affection. Nor is there any apology needed for such a choice. His excellencies are exceedingly great.

In him are concentrated all the glories of the Godhead, Colossians 2:9. Being the brightness of his Father’s glory, and the express image of his person, he must of necessity possess all the Divine perfections! Hebrews 1:3. To search out these perfections is beyond the ability of any finite being, Job 11:7; but to love and adore him on account of them is the duty and privilege of all his people.

The excellencies of his human nature may be more easily declared. There his glory is veiled, so that we may behold and contemplate it without being blinded by its overwhelming splendor. He was not only holy, but holiness itself, without spot or blemish. His most inveterate enemies, Satan himself not excepted, could not find a flaw in him, John 8:46. John 14:30, and God himself has borne testimony, that in him was no sin, 1 John 3:5.

As Mediator, he united both the Godhead and the Manhood in his own person, and executed an office which he alone was able to sustain. In that character we behold him reconciling God to man, and man to God, 2 Corinthians 5:19, yes, glorifying all the attributes of God in the salvation of sinners! Romans 3:25-26. Well may we, in this view of him, exclaim, “How great is his goodness, how great is his beauty! Zechariah 9:17.”

But the text requires us to speak of him in a comparative view.

Surely there is no other object of affection in the universe worthy to be compared with him.

In whom is there such a marvelous combination of excellencies? As God, as Man, and as Mediator—he not only unites in himself every perfection proper to the Divine and human nature, but exhibits a character peculiar to himself, a character that is and ever must be the admiration of the whole universe.

In whom was there ever found any one excellence in so eminent a degree? There have been men wise, and virtuous and loving; but in him were hidden all the treasures of wisdom and knowledge, Colossians 2:3; and he was not only virtuous, but virtue itself incarnate; and as for his love, its heights and depths can never be explored! Ephesians 3:18-19.

Indeed, whatever excellence has at any time beamed forth in the creature, it has been nothing but a ray reflected from this Sun of Righteousness, 1 Corinthians 4:7.

We may ask yet further, Whose excellencies were ever so beneficial to us? Others indeed have profited us by their example; but He, by his obedience, has wrought out a righteousness for us; a righteousness wherein the vilest of sinners, if truly penitent, shall stand perfect and complete in the sight of God! Romans 5:18-19. Let the contemptuous inquirer then blush for his ignorance; and acknowledge that our Beloved infinitely transcends everything that can be put in competition with him.

According to his excellencies must of necessity be,

II. The regard we owe to Him.

If we look to the example of the Bride, who well knew how to appreciate his worth, we shall see how we ought to manifest our affection towards him.

1. We should esteem him above everything in the world.

The Bride has used every simile that the most fertile imagination could suggest, in order to express her sense of his excellency, Song of Songs 2:3 and in ten different particulars, 5:10-16. David esteemed nothing in Heaven or earth in comparison with him, Psalm 73:25; and Paul counted all things but dung for the knowledge of him Philippians 3:8.

And if we do not see a “beauty and loveliness in him for which he is to be desired” infinitely beyond everything else, our eyes must be altogether blinded by the god of this world. Let us then despise everything in comparison with him, and take him as our portion, our all in all.

2. We should be exceedingly careful that we do not grieve him.

In this also the Bride affords us an excellent example. Frequently does she repeat her tender concern lest by any means he should be provoked to depart from her, Song of Songs 2:7; Song of Songs 3:5; Song of Songs 8:4. Such a holy caution also should we continually maintain. He is a holy and jealous God, and will not endure our neglects without manifesting his displeasure, Isaiah 45:15. The Bride herself, notwithstanding her care in general, experienced the loss of his presence, when she became remiss, Song of Songs 5:3-6. And thus will he also hide himself from us, if by our unwatchfulness we grieve his Holy Spirit.

Let us then “walk circumspectly, not as fools, but as wise.” Let us “look to him as our Guardian, and beware of him, and obey his voice, and carefully abstain from every species of provocation, Exodus 23:20-21.”

3. If at any time we have lost a sense of his presence, we should by all possible means immediately exert ourselves to regain it.

With what contrition did the Bride arise! How did her very soul faint within her, when she found he was departed! With what earnestness did she call after him! How did she instantly inquire after him, applying to those who from their office and character were best fitted to direct her! How did she persist, notwithstanding all the discouragements she met with! And what a solemn charge did she give to her fellow-saints to intercede for her! See each distinct step exemplified; Song of Songs 5:5-8.

Such should be our conduct under the hidings of his face. We should not sit down in despondency, but labor with more abundant diligence to obtain renewed expressions of his love and favor, Hosea 5:15.

4. If he deigns to visit us again, we should feel ourselves completely happy in him, and yield up ourselves entirely to his will.

No sooner were the Bride’s endeavors crowned with success, than she redoubled her efforts to retain and enjoy him, Song of Songs 3:2-4, and earnestly sought to be most intimately, and inseparably united to him, Song of Songs 8:1-2; Song of Songs 8:6. Thus should we seek to “abide in him, and to have him abiding in us, John 15:4.” We should “cleave to him with full purpose of heart,” and, in the possession of his love, our souls should find all that they can desire, 2 Corinthians 6:10. Thrice happy they who are thus influenced by their views of Christ! Their “labor shall never be in vain.” They shall enjoy the greatest, the only real good—the light of his countenance, Psalm 4:6; and though in a little wrath he may hide his face from them, it shall be only for a moment, and with everlasting kindness will he have mercy on them, Isaiah 54:8.

It may now be allowed us, not merely to exhort, but to “charge,” you all.

In the name of Almighty God, we “charge” you all to love the Savior. If the love which believers bear to him constrains them to be singular, let it be remembered, that the blame of singularity does not rest on them; as they can “give a reason for the hope that is in them,” so can they also give a reason for their love to the Savior. His transcendent excellencies demand their supreme regard. If they love him with all their heart and soul and mind and strength, it is no more than their bounden duty; yes, their most fervent affections fall infinitely short of his desert.

Let all then set their love on Jesus. Let them search out his excellencies, until they are ravished with the sight, and let them “cast their idols to the moles and to the bats.” Nor let any be ashamed to confess him before men. It is a small matter to bear the taunts of an ignorant and ungodly world. One hour’s enjoyment of Christ’s presence will more than counterbalance an age of man’s contempt; and if on earth, how much more in Heaven! Dare then to be singular. Shine, believers, as befits your relation to the heavenly Bridegroom. Be “the fairest among women,” as your Beloved is among men, Psalm 45:2-13; and let your union with him be manifested by your conformity to his image.

Charles Simeon

Song of Songs 5:2-8

“I sleep, but my heart wakes; it is the voice of my beloved that knocks, saying, Open to me my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night. I have put off my coat; how shall I put it on! I have washed my feet; how shall I defile them? My beloved put in his hand by the hole of the door, and my affections were moved for him. I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock. I opened to my beloved; but my beloved had withdrawn himself, and was gone; my soul failed when he spoke; I sought him, but I could not find him; I called him, but he gave me no answer. The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. I charge you, O daughters of Jerusalem, if you find my beloved, that you tell him, that I am sick of love.”

Two things we should guard against in reading the Song of Solomon; namely, the laying an undue stress on particular words, and the dwelling too minutely on particular circumstances. There is a latitude due to the very species of composition, that may well exempt it from severe criticism, and from an over-strained application of its several parts.

No one can ever read the Holy Scriptures without seeing many expressions which modern delicacy and refinement constrain us to pass over, as offensive to our ears. These expressions occur both in the Law and in the Prophets; and therefore we cannot wonder if they occur in a composition intended to exhibit the mutual love subsisting between Christ and his redeemed Church, and shadowing it forth under the most delicate of all images—the mutual regards of a bridegroom and his bride.

Allowance must be made for the customs of different nations; a thing may not be at all improper in one age or country, which in another age and country would be highly indecorous, as not being sanctioned by common usage.

Besides, there are many customs which prevailed in the days of Solomon, which, if they were known to us, would reflect light on many parts of this poem, which are involved in obscurity because we lack the key to the explanation of them. Even what we do know must be touched upon with the greatest delicacy, lest what was written only for the inflaming of our spiritual affections, should become rather an occasion of evil.

The true way to profit by this book is to take the general scope of it, rather than its particular images, as the subjects for our reflection. And, if we attend to this rule, we shall find the passage which we have now read, replete with instruction. It informs us of the reproof which the Bride received, for the indifference with which on one occasion she treated her beloved.

Let us distinctly notice,

I. The indolence she indulged.

She was in a state, not of absolute sleep, like the ungodly world, but of slumber, half asleep, and half awake, “I slept, but my heart was awake.”

Moreover, when her beloved came to hold communion with her, she was inattentive to his voice. Yes, notwithstanding he addressed her in terms of most endeared affection, and complained of the inconvenience he had sustained through her unwatchfulness, she still gave but little heed to his voice. In hot countries, “the night dews” are not only strong, but often very injurious to those who are exposed to them; yet even this consideration did not operate to produce in her that activity which the occasion required.

Instead of rising at his call, she urged vain and foolish excuses to justify her neglect; and in fact told him that his visit at that time was unacceptable. These excuses were only a cloak for her own sloth and self-indulgence; had her graces been in lively exercise, the obstacles she complained of would have vanished in an instant. This conduct gives a striking picture of what too generally prevails among ourselves.

1. Her indolence manifests our slothful habits.

There is in the very best of men “the flesh yet lusting against the Spirit, as well as the Spirit striving against the flesh, so that they cannot do the things they would, Galatians 5:17.” Even Paul complained, that, while with his mind he served the law of God, with his flesh he was still in some measure subjected to the law of sin, not indeed as a willing servant, but as a captive, who in vain sought a perfect deliverance from that detested enemy! Romans 7:14; Romans 7:18; Romans 7:22-23.

True indeed, where due vigilance is kept up, “the old man” cannot gain any permanent advantage; but even when “the spirit is willing, the flesh is too often weak;” and all Christians in some degree find, that “when they would do good, evil is present with them.”

It is indeed greatly to be lamented, that “the Wise Virgins” should ever so resemble the Foolish Virgins, as to “slumber and sleep” like them. But so, alas! it is; and when, by reason of our failures, we are ready to complain, “Awake, awake, put on strength, O arm of the Lord!” we need the rebuke which was given to that petition, “Awake, awake, stand up, O Jerusalem, and put on your strength, O Zion! Isaiah 51:9; Isaiah 51:17; Isaiah 52:1.”

2. Her indolence manifests our insensibility to the kindness of our beloved.

How inexpressibly tender are his addresses to us! See the invitations, the entreaties, the expostulations that pervade every part of the sacred volume; and say whether they are not sufficient to melt the most obdurate heart! “Behold, I stand at the door and knock; if any man hears my voice, and open the door, I will come in to him, and sup with him, and he with me, Revelation 3:20.” Yet how long does he stand and knock in vain!

His pleadings too, how kind, how gracious, how forcible they are! “Have I been a wilderness to Israel? Why do my people say, we will come no more unto you, Jeremiah 2:31.” “Turn unto me; for I have redeemed you; I am even married unto you! Jeremiah 3:12; Jeremiah 3:14.” “Turn! turn! why will you die, O House of Israel?”

But all his expostulations have been to no purpose with respect to the generality; and even on the best they are far from operating to the extent they ought. Paul could say, “The love of Christ constrains us,” or carries us away like a mighty torrent; but how many are the seasons when his attractions are not so felt by us, and when, instead of regarding him as “the chief among ten thousand,” we see scarcely any “beauty or loveliness in him for which he is to be desired!”

3. Her indolence manifests our vain excuses with which we cloak our sins.

Something arising out of our present circumstances—we are ready to plead in extenuation at least, if not in excuse, for our sloth. But, if we would deal faithfully with ourselves, we should see that all our pleas are a mere cloak for self-indulgence. We are called to “crucify the flesh with the affections and lusts,” but we do not like self-denial. To “mortify our earthly members” is a work in which we cannot bear to engage. The “cutting off a right hand, and plucking out a right eye” is so painful to us, that we cannot be prevailed upon to put forth the resolution it requires. We promise ourselves a “more convenient season,” which in too many instances never comes at all! Like those in the parable, we find some reason for declining the invitations sent to us, and return for answer, “I beg you to have me excused”.

A due consideration of her fault will prepare our minds for,

II. The reproof she met with.

At last, beginning to see her error, she rose to open to her beloved; and with such ardor of affection did she open to him, that “myrrh dropped, as it were, from her hands upon the handle of the lock!” But behold, he was gone; and though she sought him, she could not find him; and though she called after him, he gave her no answer. The watchmen too, reproved her with great severity, as questioning even the sincerity of one who could so treat the beloved of her soul. And such reproof must we all expect, if we give way to sloth instead of watching unto prayer.

1. We must expect that He will depart from us.

Truly he is “a God who hides himself,” a holy and a jealous God, that will make us to “eat of the fruit of our own ways, and to be filled with our own devices.” He has warned us not to “grieve his Holy Spirit,” lest he depart from us. I “will go and return to my place,” says he, “until they acknowledge their offence! Hosea 5:15.”

And oh! how painful are the seasons when he withdraws from us, and leaves our souls in darkness! Even he himself, when for our sins he was deserted of his God, how bitterly did he cry, “My God! My God! Why have you forsaken me?” O that we may never provoke him to put that cup into our hands!

How distressing will it be to be reduced to any measure of that experience which Christ endured for us, “O my God, why are you so far from helping me, and from the voice of my roaring? I cry in the day time, but you hear not; and in the night season, and am not silent, Matthew 22:1-2.” See David in this predicament Psalm 42:3; Psalm 77:6-9, and “let us be instructed, lest we provoke him to depart from us also.”

2. We must expect that the Word and ordinances shall be unproductive of any solid comfort to us.

The “Watchmen” are the ministers, whose office is not only to instruct and comfort, but also to warn and “rebuke with all authority.” True it is, they may be too hasty and severe in their reproofs; and may by such indiscreet zeal make the heart of the righteous sad, when they should rather bind up the broken heart, and heal the wounded spirit. But it is possible also, that they may be too lenient, and “speak peace to people when there is no peace.” But where there is no fault in their ministrations, God may make their word as a sword, to enter into the very bones of those who hear it, and to cut them to the heart!

Even the promises, when held forth in all their fullness and all their freeness, may afford no comfort to the soul of one who is under the hidings of God’s face; but may add tenfold poignancy to all his griefs.

How unhappy was the state of David, when even the thought of God himself was a source of sorrow and despondency, rather than of joy and peace! “He remembered God, and was troubled; and his soul refused comfort.”

In like manner, all the wonders of redeeming love may be made a source of the deepest anguish to our souls, by the apprehension that we have no part or lot in them. If then we would not bring these heavy judgments on our souls, let us “seek the Lord while he may be found, and call upon him while he is near.”

ADDRESS.

1. Those who yet enjoy the light of God’s countenance.

Happy, happy are you, in the possession of this rich mercy; Surely such a state is a foretaste of Heaven itself. But do not presume upon it. Do not say, “My mountain stands strong; I shall never be moved;” lest you cause God to “hide his face from you, and you be troubled.” “Do not be high-minded; but fear!” Keep upon your watch-tower, “let your loins be girt, and your lamps trimmed;” and watch every moment for the coming of your Lord. “Blessed is that servant, whom his Lord, when he comes, shall find so doing!”

2. Those who are under the hidings of their Redeemer’s face.

If others are not to presume, so neither are you to despond. “If your sorrow endures for a night, there is joy awaiting you in the morning.” This do: imitate the Bride in the passage before us. She desired the prayers and intercessions of the saints, and entreated them, in their seasons of communion with their Lord, to plead her cause, “I charge you, when you see him, tell him that I am sick of love.” She felt no grief like the absence of her beloved; and could find comfort in nothing but the restoration of his love.

Thus let your hearts be fixed on him; even on him only; and allow nothing to weaken your regards to him. Never entertain hard thoughts of him. Take shame to yourselves, until you even loath yourselves in dust and ashes; but do not relax your love to him, nor your confidence in him. Say with yourselves, “Though he slays me—yet will I trust in him.” Then will he in due season return to your souls, so that “your light shall rise in obscurity, and your darkness be as the noon-day.” Only be content to “go on your way weeping, bearing the precious seed of penitence and faith; and you shall surely come again with rejoicing, bringing your sheaves with you!”

Charles Simeon