Psalm 145:8-9

The LORD is gracious and full of compassion, slow to anger and great in mercy. The LORD is good to all, and His tender mercies are over all His works!”

The great mystery of the Gospel is that which ought chiefly to occupy the Christian’s mind. But it is well occasionally to contemplate God in a more enlarged view, as a God of providence and grace. The Psalmist in particular abounded in such “meditations,” and found them exceeding “sweet” unto his soul. In the Psalm before us, his heart was greatly enlarged; and I pray that our hearts may be enlarged also, while we consider,

I. The character of God, as here portrayed.

1. Let us view God’s character generally.

“The Lord is gracious and full of compassion; slow to anger, and of great mercy. The Lord is good to all; and his tender mercies are over all his works!”

Look at the state of the world around us. See how all mankind are involved in guilt and misery! See how incapable they are of restoring their fallen nature in any respect to purity or peace! But God Almighty is “gracious” unto them, for his own great name’s sake; and is “full of compassion” towards them, “not willing that any should perish, but that all should come to repentance and live.”

Their rebellion against him is most daring and universal; yet he “endures them with much patience,” being “slow to anger, and of great mercy.” Were not this his character, another deluge would come and sweep away every living thing; or fire from Heaven would descend, as on the cities of the plain, to consume us in an instant! But, instead of breaking forth in wrath to destroy us, he is daily and graciously loading the whole world with benefits. The most evil and unthankful of the human race are visited by him in mercy, and replenished by him with all things that are needful for them. Above all, he has given up his beloved Son, to die in the place and stead of his rebellious creatures, to expiate their guilt, and to make atonement for their sins. He has commanded his Gospel also to be preached to them, even to the very ends of the earth, and a free salvation to be offered to every man. In this respect he makes no difference between Jews or Gentiles, “The Lord is gracious and full of compassion; slow to anger, and of great mercy. The Lord is good to all; and his tender mercies are over all his works!”

2. Let us view God’s character in our own personal experience.

Where is there one among us who is not a living witness for God, in reference to these things? Who has had any claim upon him? Who has not, on the contrary, greatly offended him, and that times without number? Who cannot look back to some particular period of his life, when God might, if I may so speak, have cut him off and made him a signal monument of his fiery indignation? And who, in the midst of all his rebellion, has not graciously been loaded with God’s benefits? Not only have we received temporal blessings in abundance, but spiritual blessings also; so far, at least, as we could be prevailed upon to receive them. We have experienced the strivings of his Spirit in our hearts and consciences; and if we would have listened to his voice, there is not one among us who should not have been guided into all truth, and been made a partaker of the salvation that is in Christ Jesus. He has “waited to be gracious unto us;” and at this very moment does he follow us with his overtures of mercy, saying, “As I live, I have no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live. Turn! Turn from your evil ways; for why will you die, O House of Israel!”

From viewing the character of God, let us proceed to notice,

II. The reflections naturally suggested by God’s character.

We cannot but see here,

1. Our base ingratitude.

What might we justly expect to be the state of our minds towards such a God as this? Methinks that we might well be filled with wonder and amazement at his forbearance towards us, and be striving to answer all the purposes of his grace by turning towards him with our whole hearts.

But how is it with us? We are, for the most part, altogether insensible of his mercy. We receive God’s gracious blessings very nearly as they are received by the brute creation, without any distinct acknowledgment of him, or any heartfelt gratitude towards him. Scarcely of any mercy whatever are we sensible, but by the loss of it; when it is gone, we realize what we have enjoyed; but, while we possess it, it makes very little impression on our minds.

Even the great mercy of Salvation, that which fills all Heaven with wonder, is scarcely contemplated by us at all. Perhaps in the whole of our lives, we never spent one hour in adoring him for the gift of his only dear Son, and in imploring mercy at his hands in the Savior’s name!

Say, brethren, whether this has not been your sad experience? and whether it does not mark you as base—beyond expression or conception base?

2. Our awful desert.

Take only this view of your state, and then say what you deserve at the hands of a holy God. What would you think a fellow-creature would deserve at your hands, if he should deal thus with you? Suppose you had exerted yourselves all your days to make him happy, and that with unbounded beneficence and inconceivable self-denial; and suppose, that, notwithstanding this, he never showed any regard for you, never concerned himself about you, never sought to please you, never obeyed any of your commands, but trampled under foot your authority, and made use of all the favors which you heaped upon him, for no other end than to wound your feelings and cast dishonor upon your name! Would you not say, ‘You are unworthy of my “compassion,” and shall be an object of it no longer. I have been “slow to anger” against you, and “of great mercy towards you;” but my patience is now exhausted, and can find no more scope for exercise. The mercies which you have so despised shall be now withdrawn, and you shall be left to eat the fruit of your own doings!’

If, then, you would think this an equitable retribution from one creature to another, judge what is due to yourselves from the hands of an offended God. You need not ever have committed one heinous sin to subject you to the wrath of God; this vile ingratitude alone will justify the infliction of his heaviest judgments on your souls!

3. The extreme folly of not turning unto God.

Is God so full of compassion towards you, so patient, so long-suffering, so abundant in mercy? And will you withstand him to the uttermost, until his patience is come to an end, and “his mercy is clean gone forever?” Nay, will you make use of all God’s mercies for no better purpose than to aggravate your guilt, and to enhance your eternal condemnation?

Think what reflections will press upon your mind in the eternal world, when your hope is perished, and you are lost without a remedy. How bitter will be the thought, that you thus wasted your day of grace, and constrained your God to “swear in his wrath that you should never enter into his rest.” Methinks the recollection of these things will be the bitterest ingredient in that bitter cup which you will have to drink of to all eternity.

Can you conceive, that if such tidings as now sound in your ears were sent to the heirs of perdition that are shut up in Hell, they would be so slighted as they are with you? No! Truly there would be in them, at least, a desire to escape from their torment, even though they did not affect the felicity of Heaven.

But neither the allurements of Heaven, nor the terrors of Hell can move you! I beg you, brethren, “harden not your hearts any longer;” but “today, while it is called today,” avail yourselves of God’s offered mercy in Christ Jesus, and “flee for refuge to the hope that he has set before you.”

Charles Simeon

Psalm 145:1-21

Psalm 145:1-2 “I will extol you, my God, O King; and I will bless your name forever and ever. Every day I will bless you, and I will praise your name forever and ever!”

This is one of the Psalms, the verses of which successively begin with the different letters of the alphabet; and it is one in which (as in the five that follow it) there is nothing but uninterrupted praise and thanksgiving. It is as fine an exhibition of a spiritual frame of mind as any that can be found in all the Holy Scriptures : and we suppose, it is on that account that it was appointed by the Church to be read on Whit-Sunday, when the descent of the Holy Spirit, and his influence on the minds of the first Christians, are particularly commemorated. The subject contained in it has so much of unity, that the whole of it may not unprofitably be brought under our review. In it we observe the disposition of David’s mind towards God. He determined to praise God himself, and he wished all others to praise him also. On this he speaks with fixedness of mind, to the same effect as in another Psalm, “My heart is fixed, O God, my heart is fixed; I will sing and give praise! Psalm 57:7.”

He regards the Messiah as his “King,” who justly claims this tribute at his hands; and he determines to pay it “daily,” and to the last hour of his life, yes, and “to all eternity” also in the eternal world. Every succeeding generation of men he would wish to be occupied in that blessed employment; and gladly would he lead the band, that all creation might join him in one universal chorus.

But we will consider more distinctly the subjects of his praise. Having stated his determination to praise his God, he celebrates

I. The perfections of his nature.

He mentions,

1. His greatness.

This he declares to be unsearchable! And indeed it is so; for who can form any idea of his immensity? We speak of his filling all space; but in so speaking we only “darken counsel by words without knowledge.”

If we look at his works, he is altogether incomprehensible there also; for, what conception have we of his calling forth into existence this terraqueous globe, together with all the heavenly bodies, and fixing them all in their order by a mere act of his will?

Nor are the wonders of his providence less worthy of our admiration, seeing that his greatness is no less visible in upholding all things by the word of his power, than it was in the first formation of them. Even the most terrible of his acts are also fit subjects for praise, inasmuch as they display the terrors of his Majesty, who gets honor to himself as well in the destruction of his enemies, as in the preservation of his obedient subjects. Doubtless the judgments inflicted on the old world, and those also with which Egypt, and Sodom, and the seven nations of Canaan, were visited, were most awful; but yet, as vindicating the holiness of God, and displaying the honor of his Majesty, they are worthy to be contemplated with awe, and to be celebrated with the profoundest adoration!

2. His goodness.

This was a favorite topic with the Psalmist; and therefore in speaking of that he says, “They shall abundantly utter the memory of it.” See how everything in the whole creation bears the stamp of God’s goodness! Everything is so fitted to its use. Everything is so conducive to the good of man, and to the happiness of the whole creation. Consider everything as originally formed; there is not the minutest thing in the universe that could, even with all the experience of six thousand years, be altered for the better! See with what blessings all the returning seasons are fraught! Let every individual search the records of his life, and what unnumbered instances of God’s goodness towards him will he see! Surely, with David, we should “abundantly utter the memory of it,” so as to make it the prominent subject of all our meditations, and of all our praise. And at the same time we should “sing of his righteousness,” in that, while he has given us innumerable blessings which we never merited, he has never withheld one, which by his promises he had made our due.

3. His mercy.

In what has hitherto been spoken we are concerned as creatures; but in this attribute we are interested as sinners. And O! what reason have we to adore the tender mercy of our God! Who must not say with David, “The Lord is gracious, and full of compassion, slow to anger, and of great mercy!” Yes indeed, “He is good to all; and his tender mercies are over all his works!”

David, it is true, had very abundant cause to sing of mercy. And who has not? Who that knows anything of himself, is not penetrated with the deepest sense:
of God’s grace, in looking upon so vile a sinner;
of God’s compassion towards him, when reduced to the most destitute condition;
of God’s patience, in bearing with such manifold backslidings;
and of God’s great mercy, in pardoning such innumerable transgressions?

If we do not extol our God, and bless his name, yes every day, and all the day long, methinks “the very stones will cry out against us.”

Having thus expatiated on the virtues of his King, David proceeds to bless him for,

II. The administration of his government.

Here the reference to Christ is more plain and direct. He is the King of Zion; and it is his kingdom that is established over the face of the whole earth. There is not anything in the whole creation that is not benefitted by his reign; but most of all his believing people. Hence David says, “All your works, whether intentionally or not, shall praise you,” (as anything of intricate workmanship praises the maker of it) “but your saints shall bless you,” having their whole souls turned to the delightful work.

1. It is a glorious kingdom.

It is extended over heaven, earth, and hell.

In heaven there are myriads who are the subjects of it, and who are ascribing all possible honor and glory to their Almighty King.

On earth, his power is seen in every nation under Heaven. The most potent monarchs bow down to him with the deepest reverence; while the most degraded savages are enriched with all the blessings of his kingdom.

In hell, the principalities and powers, with Beelzebub at their head, confess his power, and are, however reluctantly, obedient to his commands. His moral commands indeed they do not fulfill; but his positive injunctions they are unable to resist; they are constrained to yield up to him the spoil which they had once seized for themselves, and to flee even from the face of a poor helpless sinner, when once he sets himself, in dependence on Divine aid, to resist their tyrannic sway.

In this kingdom, every subject is himself a king; a king in this world; and entitled to a crown, a throne, a kingdom, in the world to come. Well then might David say of these subjects, “They shall speak of the glory of your kingdom, and talk of your power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom!”

2. It is also an everlasting kingdom.

Other kingdoms have perished, and shall perish; but God’s kingdom is an everlasting kingdom. Though it is as “a stone cut out without hands,” and neither founded nor supported by human power, it “shall break in pieces all other kingdoms, and shall stand forever and ever.” “The gates of hell (with all their policy and power) shall never prevail against it;” no, nor against the lowest subject in it. Nay, when “the earth, and all that is therein, shall be burnt up and utterly dissolved,” this kingdom shall continue in its utmost vigor; nor shall its prosperity languish as long as God himself shall endure.

What a theme for praise is here! O reflect upon it, all you who believe in Jesus; and sing of it, all you, who have sworn allegiance to his name.

The Psalmist proceeds yet further to notice

III. The operations of God’s grace.

Here the influences of the Holy Spirit come more immediately to our view. It is he who carries on the whole work of grace in the hearts of men, and fits them for the enjoyment of that kingdom that is prepared for them. Behold his operations:

1. How gracious!

There is not a saint on earth whom he does not aid, according as his situation and circumstances require. “Are any fallen? He upholds them; and raises up all that are bowed down,” whether with sin or sorrow. “The eyes of all are directed to him” as the only source of spiritual nourishment and strength; and “he gives them such a portion as they need in the very season” that they need it. Yes; as in the kingdom of nature, God, as the father of all, “opens his hand, and satisfies the desire of every living thing,” so, in the kingdom of his grace, he administers to every saint whatever is necessary for his consolation and support.

He will indeed “be inquired after for these things;” but He will “allow none to seek his face in vain.” He “draws near unto all that call upon him, to all that call upon him in truth;” or, if they are not able to express their needs in words, “he will fulfill their very desires;” yes, if only, as on any sudden emergency, they “cry unto him, he will hear their cry, and will save them.”

How astonishingly kind and gracious are these declarations; and how suited to encourage his weak and drooping saints! It frequently happens that they can do little else than sigh and groan; yet even these expressions of their minds he will favorably receive, and richly recompense unto their souls.

2. How righteous!

Though God, as a sovereign, sovereignly dispenses his gifts according to the good pleasure of his will—yet there is an equity in all his proceedings, whether of providence or grace, gracious is the Lord, and righteous; he is righteous in all his ways, and holy in all his works!

We, from our pride and ignorance, are ready to accuse him of injustice, if he sovereignly distinguishes any as monuments of his grace. But though “he has mercy on whom he will have mercy, and has compassion on whom he will have compassion,” yet is there, in truth, no inequality in his ways. “Our ways are unequal; but his are equal;” he invariably “rewards those who diligently seek him,” and “becomes the enemy of those only who rebel, and vex his Holy Spirit.” “He fills the hungry with good things, and the rich only does he send empty away.” He puts, as it becomes him, “a difference between those who serve him, and those who serve him not.” “They who love him shall be preserved,” though the whole universe were combined to destroy them; but “all the wicked,” whether old or young, rich or poor, “shall be destroyed;” “though hand join in hand, not one of them shall pass unpunished!”

Say now, Whether, in this view of God, David’s purposes and desires were not highly commendable. “My mouth shall speak the praise of the Lord; and let all flesh bless his
holy name for ever and ever.”

From the perusal of this Psalm, two reflections naturally arise:

1. What an elevation of character does true religion produce!

We would not speak in a degrading manner of any, and much less of those who are renowned for wisdom. Yet who does not see how low and groveling are the thoughts of statesmen and philosophers, in comparison with those which occupy the believer’s mind? He soars, as it were, on angels’ wings; he contemplates the subjects “which angels desire to look into;” “his conversation is in Heaven.”

Brethren, let us not forget for what high destinies we are formed. The brute creation have their faces towards the earth, and have no conception of anything but what belongs to earth; but man is made erect, with his face, as it were, toward Heaven, where he should always direct his views, and from whence he should expect all his happiness.

Let us then think and speak as those who are partakers of a higher nature; and while the wise of this world content themselves with the subjects that relate to time and sense—let us explore:
the blessings of redemption,
the mysteries of grace,
and the glories of eternity!

2. What loss do they sustain, who live far off from God!

It is the diligent and watchful Christian alone that feels the devout affections which are exercised in this Psalm. Too many of those who profess religion are content with a low state of mind. They look upon the work of praise and adoration as rather to be desired than attained; as that which will engage them in Heaven, rather than as that which they can be much occupied with on earth. The most of their devotions consist of formal lamentations on account of the deadness of their souls, and lukewarm petitions for pardon and acceptance.

Ah! what enemies are these to their own welfare! They might enjoy a very heaven below—but they scarcely exceed in happiness, the people from whom they have come forth.

O, brethren, let it not be thus with you; aspire after high and heavenly things; be not satisfied without the brightest manifestations of God’s love, and the richest communications of his grace! “Delight yourselves in God; and then he will give you the desire of your heart!”

Charles Simeon

Psalm 144:15

“Blessed are the people of whom this is true; blessed are the people whose God is the LORD!”

To inquiries after happiness, one answer only can be given. Everything in the whole creation is forced to confess, “It is not in me! It is not in me!” Happiness can be found in God alone! The Psalmist’s choice was the only one that could be made consistently with true wisdom, “There are many who say, Who will show us any good! Lord, lift up the light of your countenance upon us! Psalm 4:6.”

The same is the judgment which he gives us in the passage before us. We may, indeed, understand the text rather as expressive of the union between piety towards God, and the temporal blessings consequent upon it; for it is certain that, under that dispensation, God did confer temporal benefits on those who served him with fidelity; but, if understood as a corrective of the foregoing statement, it will more fully express the general sentiment of Scripture.

The Psalmist, after describing a state of great national prosperity, says, “Blessed is that people that is in such a case;” and then, either in a way of confirmation, or of restriction, he adds, “Yes, blessed is that people whose God is the Lord!”

Were we disposed to deny the blessedness attendant on earthly prosperity, we should feel a jealousy over ourselves, in taking the two clauses of our text in a contrasted view; but, as it is our intention to give full weight to the former affirmation, and as the latter, if taken in somewhat of a contrasted view, contains a truth not confined to that dispensation, but common to every age and place, I shall take occasion, from the text, to show:

I. The comfort of earthly prosperity.

Too optimistic may be our expectations from earthly things, no doubt; but, on the other hand, it is possible to speak of earthly things in terms more contemptuous than either the Word of God, or the experience of his people will justify. It is common for people professing the Gospel, or even preaching it, to represent earthly things as altogether worthless. But who is there that finds them so? Who is there that does not experience pain from the want of them, and satisfaction from the supply, of them?

Nor is this feeling at all unfitting a real Christian; for Christians are men; and, consequently, susceptible of pain or pleasure from the want, or the enjoyment of the things that are needful for the body. Let anyone be honest, and he will confess that he is not so independent of earthly things as to feel no comfort from the possession of them, and no grief at the loss.

As for those who desire voluntary poverty and privations, they are no more really mortified to the world than others; they prefer the gratification of their spiritual lusts to merely corporeal indulgences; and whatever they take out of the scale of earthly pleasure, they put, in full proportion, into the opposite scale of pride and self-delight. They entertain a notion that the mortification of their bodies is meritorious, and that it will raise them in the estimation of God and man; and, under this impression, they pour contempt on earthly comforts. But they only exchange one lust for another that is equally hateful in the sight of God. Their superstition contradicts the testimony of God himself, who, both under the Old Testament and the New, promises earthly things under the notion of blessings. The whole Mosaic law was enforced with promises of temporal prosperity. Was not that an acknowledgment that temporal prosperity contributed to our comfort? Even under the New Testament dispensation, we are told that “godliness has the promise of the life that now is, as well as of that which is to come, 1 Timothy 4:8;” and, that “God has given us all things richly to enjoy, 1 Timothy 6:18;” which shows, that enjoyment is connected with the possession of them.

These observations, however, are confined to that mediocrity of condition to which Agur refers when he says, “Give me neither poverty nor riches, but food necessary for me Proverbs 30:8.” For opulence does not of itself increase our comfort; it increases rather our temptations and our cares; for what has a man of extensive property, more than the mere enjoyment of “beholding it with his eyes?” In proportion “as his goods increase, those who eat them are increased, Ecclesiastes 5:11.” A man’s own personal comfort is confined within very narrow bounds, “food and clothing” constitute the catalogue of his needs, 1 Timothy 6:8; and whatever is beyond this, brings with it more the appearance, than the reality, of comfort. The peaceful and regular enjoyment of a moderate competency, however, is surely a rich blessing; and, with David, we may justly say, “Blessed are the people that are in such a case.”

Yet, viewing the latter clause of our text as restricting the former, we must particularly observe, that earthly things are no blessings, except as they are subordinated to God; for the very instant they are put in the place of God, they may be apparent blessings; but in reality they are curses; as everything must be which estranges our hearts from God. As received from him, and employed for him, they are good; but, when they usurp his throne, and become an idol unto us, they are as contemptible as the very dirt under our feet.

That we may see earthly prosperity in its true light, it will be proper to view it in contrast with spiritual blessings; for which end I will proceed to mark,

II. The superior comfort of true piety.

Piety consists in “having the Lord for our God.” The broad line of distinction between the righteous and the wicked is, that, while the wicked have their affections supremely placed on some object of time or sense, the righteous have their hearts entirely fixed on God, as reconciled to them in the Son of his love. Now these are far happier than any worldly man, for:

1. The godly have a more suitable portion.

What can the world do for the soul of any man?

He is oppressed with a sense of sin. What is there in the world that can remove this load from his mind?

He lacks the pardon of his sin, and peace with God. What can the world do to obtain these blessings for him?

He desires strength to resist temptation. Where upon earth can he go, with a hope of acquiring it?

He would gladly have death disarmed of its sting. But nothing in this world can render to him that invaluable service.

In a word, he would secure a happy eternity. But, ah! what it there upon earth that can confer on him so great a benefit? But if “he has the Lord Jehovah for his God,” if he have sought Him, obtained His favor, and given up himself to Him—then all is well; he has nothing to fear; nothing to desire. In having God for his portion, he has secured to him the very things which he pants after; he has pardon, and peace, and holiness, and glory!

2. The godly have a more satisfying portion.

Suppose a man to possess the whole world, there will still be in his bosom an aching void, a secret something unpossessed. But the man who can look up to the Lord Jesus Christ, and say, “This is my Friend, and my Beloved,” “My Beloved is mine, and I am His,” can never wish for anything beyond. Our blessed Lord has said, “He who drinks of this water shall thirst again; but whoever drinks of the water that I shall give, shall never thirst; but the water that I shall give him shall be in him a well of water, springing up into everlasting life! John 4:13-14.”

Not only has earth nothing that can add to him, but not even Heaven itself contains anything that can augment his bliss. He can adopt the words of David and say, “Whom have I in Heaven but you? And there is nothing upon earth that I desire besides you! Psalm 73:25.” I mean not to say that there is an indifference to earthly comforts produced upon his mind; but there is a contentment; insomuch that he is “fully instructed and prepared, either to be full or to be hungry, either to abound or to suffer need, Philippians 4:11-12.”

3. The godly have a more lasting portion.

Whatever a man possesses in this world, he must soon be stripped of it all, and “go as naked out of the world as he came into it.” But at death, the godly man comes into the full possession of his inheritance. All that he enjoyed in this life was only like the portion of a minor, who has just a sufficiency allotted to him for his education in the world; but, when he goes hence, he comes of age, and takes possession of all the wealth provided for him by the Father. Millions of ages will not lessen his portion, or diminish his enjoyment of it!

Say, then, Is not he happy? Yes, we may say of him, as Moses does, “Blessed are you, O Israel! Who is like you, a people saved by the LORD? He is your shield and helper and your glorious sword! Deuteronomy 33:29.”

This subject affords me a fit occasion to impress upon your minds:

1. The wisdom of industrious habits.

Do not think that this is a suggestion unworthy of a minister of the Gospel. Paul inculcates strongly and frequently this lesson, “Do not be slothful in business, Romans 12:11;” “If any man will not work, neither shall he eat, 2 Thessalonians 3:10-12;” “Let him who stole, steal no more; but rather let him labor with his hands the thing that is good, that he may have to give to him who needs, Ephesians 4:28.”

God has, in relation to the greater part of the world, appointed a connection between industry and the possession of earthly comforts. He has told us, and we daily see the truth of it, that “the diligent hand makes rich;” and that “idleness will clothe a man with rags.” I would, therefore, say to all: Be diligent in your respective callings; and account it not beneath you to exert yourselves to the uttermost in every work that is assigned you, whether it is intellectual, for the improvement of your minds, or physical, for the discharge of any inferior duties.

I am not prepared to go the full length of a profound writer Paley, and say, that, in the pursuit of happiness, “occupation is all;” but certainly a constant and diligent prosecution of our respective duties contributes essentially, in the very act, to the happiness of our minds, and ultimately, in its consequences, to the comfort of our lives. Nor will it in the least interfere with the exercises of true piety; for when Paul says, “Do not be slothful in business,” he adds at the same time, “Be fervent in spirit, serving the Lord!”

2. The wisdom of seeking after God.

Diligence in the prosecution of earthly good may be defeated by a thousand unforeseen occurrences; but who ever failed in seeking after God? Moreover, many who have possessed the good things of this life, have afterwards, by untoward circumstances, been bereaved of them; but who, or what, can rob you of your God; who, if you really give yourselves up to him, has said, not only that “he will never depart from you, and that he will put his fear in your hearts, that you shall not depart from him, Jeremiah 32:40.”

Besides, in the full possession of earthly things you may have no comfort in them, by reason of pain of body or distress of mind; but in those seasons God will be nearer to you, and will impart his consolations to you more abundantly, in proportion as you need his gracious help, 2 Corinthians 1:5.

I say, then: Seek after God! Seek him as a reconciled God in Christ Jesus; seek him, until he has revealed himself fully to your souls, and enabled you to say, “O God, you are my God! Psalm 63:1.”

Then, without fear of contradiction, I will pronounce you happy; and if, in reference to earthly comforts, I must qualify my language, when I say, “Blessed are the people who are in such a case,” I will, in the broadest and most unqualified terms, say, in reference to you, “Blessed is the people whose God is the Lord.”

Charles Simeon

Psalm 143:7-10

“Answer me quickly, O LORD; my spirit fails. Do not hide your face from me or I will be like those who go down to the pit. Let the morning bring me word of your unfailing love, for I have put my trust in you. Show me the way I should go, for to you I lift up my soul. Rescue me from my enemies, O LORD, for I hide myself in you. Teach me to do your will, for you are my God; may your good Spirit lead me on level ground.”

This is the last of what are called the Penitential Psalms. It is supposed, by many, that it was written at the time of Absalom’s rebellion; but I conceive that it must rather have been penned during the persecutions which David suffered at the hands of Saul; because his trouble had evidently been of long continuance, verse 3; whereas that which arose from Absalom’s rebellion was soon terminated. However this may be, it is plain that he was brought into great distress, and that he sought help, where alone it could be found—in the Lord his God.

That I may bring the substance of the Psalm distinctly before you, I will take occasion to show,

I. To what a state a godly man may, by accumulated troubles, be reduced.

Of David’s piety, except in the matter of Uriah, we have no doubt.

But he was exposed to many and sore trials.

Even from his youth he was in continual danger from the persecutions of Saul; and how heavily they bore upon his mind, the Psalms which he composed most amply testify. “Save me, O God! For the waters are come in unto my soul. I sink in deep mire, where there is no standing. I am come into deep waters, where the floods overflow me. I am weary of my crying; my throat is dried; my eyes fail while I wait for my God.”

Would we know what was the occasion of this overwhelming sorrow? He tells us, “Those who hate me without a cause are more than the hairs of my head; those who would destroy me, being my enemies wrongfully, are mighty, Psalm 69:1-4.”

Much also was that holy man exercised with spiritual affliction. His feelings were quite in accordance with those of Heman in the 88th Psalm, “O LORD, the God who saves me, day and night I cry out before you. May my prayer come before you; turn your ear to my cry. For my soul is full of trouble and my life draws near the grave. I am counted among those who go down to the pit; I am like a man without strength. I am set apart with the dead, like the slain who lie in the grave, whom you remember no more, who are cut off from your care. You have put me in the lowest pit, in the darkest depths. Your wrath lies heavily upon me; you have overwhelmed me with all your waves. Selah.

Why, O LORD, do you reject me and hide your face from me? From my youth I have been afflicted and close to death; I have suffered your terrors and am in despair. Your wrath has swept over me; your terrors have destroyed me. All day long they surround me like a flood; they have completely engulfed me! Psalm 88:1-7; Psalm 88:14-16.”

In the Psalm before us, the affliction which pressed the more heavily on David’s mind seems to have been of a temporal kind; but it was very heavy, insomuch that “his spirit was overwhelmed within him, and his heart within him was desolate verse 4.” This accounts for a degree of impatience which he manifested; which yet was the impatience of importunity only, and not of murmuring; and, consequently, was well pleasing to the Lord, “Hear me speedily, O Lord! my spirit fails.” But from whatever source it flowed, it shows that:

Good men among ourselves may be reduced to like extremities.

No man is exempt from trouble, whether of a temporal or spiritual kind. Heavy trials, from whatever quarter they come, will still overwhelm the mind, especially if they are of long continuance. And Satan will take advantage of a season of dejection, to instill into the mind hard thoughts of God, and to sink it into utter despair.

The experience of holy Job clearly shows us how powerful the devices of Satan are, and how terrible his assaults. “The arrows of the Almighty are within me,” says he, “the poison whereof drinks up my spirit; the terrors of God do set themselves in array against me! Job 6:4.” Do not let any, then, take offence at religion, if they still find that people of genuine piety be occasionally harassed with temptation, or oppressed with a dread of God’s avenging wrath. They may not immediately see why God contends with them; but they shall be made victorious in the end, yes, and “more than conquerors, through Him who loves them.”

In confirmation of this, I proceed to show,

II. What a blessed refuge yet remains open to troubled believer.

To whom did David betake himself in this extremity?

In the preceding Psalm this point is answered, “I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. I cried unto you, O Lord; I said, You are my refuge! Psalm 142:4-5.”

Accordingly, in the Psalm before us, we find him crying unto the Lord, and saying, “I stretch forth my hands unto you; my soul thirsts after you, as a thirsty land.” But let us mark how strongly he reiterates this in the words of my text, “Hear me speedily, O Lord! for in you do I trust; I lift up my soul unto you; I flee unto you to hide me; for you are my God!” He knew how utterly unable he was to deliver himself; while of God’s condescension and grace he had had ample experience; and therefore, while destitute of all other hope, “he encouraged himself in the Lord his God.”

And is there not the same blessed refuge for us at this day?

Yes, “God is a refuge for us, Psalm 62:8;” and it is the privilege of every true believer to say, “In God is my salvation and my glory; the rock of my strength, and my refuge is in God! Psalm 62:7.” Of whatever kind our trials are, the direction given us is this, “Cast your burden on the Lord, and he will sustain you! Psalm 55:22.”

Are we assaulted by persecutors? David’s example will show us where to go, and how to obtain relief, “Plead my cause, O Lord, with them that strive with me; fight against those who fight against me. Take hold of shield and buckler, and stand up for my help. Draw out also the spear, and stop the way against them that persecute me; say unto my soul, I am your salvation! Psalm 35:1-3.”

Is our trouble rather of a spiritual kind? The Prophet Isaiah clearly directs our way, “Who is among you that fears the Lord, that obeys the voice of his servant, that walks in darkness, and has no light? let him trust in the name of the Lord, and stay upon his God Isaiah 50:10.”

To all, then, in the name of God himself, I would say, “Come, my people, enter into your chambers, (the perfections and the promises of your God,) and shut your doors about you; hide yourself, as it were, for a little moment, until the indignation be over, Isaiah 26:20.”

Not to rest in this general view, I will go on to show,

III. What the troubled believer may hope to obtain by fervent and persevering prayer.

See what the petitions of David were, “Hear me speedily, O Lord! my spirit fails; hide not your face from me, lest I be like unto them that go down into the pit. Cause me to hear your loving-kindness in the morning; cause me to know the way wherein I should go; deliver me from my enemies; teach me to do your will; and lead me into the land of uprightness.” Now, what in these petitions he sought, we also may hope by similar importunity to obtain:

1. The manifestations of God’s favor.

An upright soul cannot but earnestly desire these; for “in His favor is life, and His loving-kindness is better than life itself, Psalm 63:3.” In comparison with this, there is nothing good, nothing desirable, in the whole universe, “Who will show us any good? Lord, lift up the light of your countenance upon us! Psalm 4:6.” If a sense of God’s favor be withdrawn, and his face be hidden from an upright soul, it is as the precincts of Hell itself, Psalm 80:3-5. Seek then, in the first place, to be reconciled to God through the Son of his love; and cease not to importune him, until the morning arises upon you, and a sense of his loving-kindness is shed abroad in your hearts.

2. The interpositions of God’s providence.

In arduous circumstances, our way is made exceeding difficult; so that oftentimes we know not what to do; we seem indeed to be shut up in the very hands of our enemies, and to have no way of escape open to us. But it is never in vain to call upon God, who in the very hour of extremity will appear for us, and will rescue us, like Peter, from our prison, when, to all human appearance, there is no longer any hope of escape, Acts 12:6-9. Still is that proverb realized, “In the mount, the mount of difficulty, shall the Lord be seen, Genesis 22:14.” Only cry out, like Jonah, “from the very belly of Hell;” and from thence shall you be delivered, Jonah 2:2; and your enemies, who sought your life, shall all be turned back, 2 Chronicles 18:31.

The whole people of Israel, at the Red Sea, appeared to be already, as it were, swallowed up by their powerful and blood-thirsty enemies; but a way was opened through the mighty waters, which became a path to Israel, and a grave to Egypt. And to us also will God still be known, as the God who “makes the depths of the sea a way for the ransomed to pass over, Isaiah 51:10.”

3. The influences of God’s grace.

To the last hour of our lives we shall need the sanctifying and saving operations of God’s Holy Spirit; and he will guide us in all our ways, until he bring us finally to the possession of his glory, Psalm 73:24. His blessed Spirit is still as good and gracious and condescending as ever. He will teach us to do God’s will, as well as to know it; and will make all our tribulation a way to his kingdom, Acts 14:22 and Revelation 7:14, and our sufferings the means of fitting us for the enjoyment of it, 2 Corinthians 4:17. Romans 8:28.

Let us then learn, from this subject,

1. How to judge of our state before God.

It is not by our occasional feelings that we are to judge, but by our abiding taste. You may be fainting, and, in your own apprehension, ready to perish; and yet be in a state of safety before God; for Heman, Asaph, David, and Job, were all under great distress of mind, and were brought, for a season, to the very brink of despair. But if you are longing for a sense of God’s favor as your supreme good, and are desirous to know, in order that you may do, his will—you have nothing to fear. You may be in darkness; but “light is sown for you;” and it shall spring up in due season. Your “weeping may endure for a night; but joy shall come in the morning, Psalm 30:5.”

2. How to act under overwhelming calamities.

Do not go away from God, but to him; and the greater sense you have of your necessities, be only so much the more urgent in your application to him. That you may be overwhelmed for a season, the prophet acknowledges, “Even youths grow tired and weary, and young men stumble and fall; but those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint! Isaiah 40:30-31.” Only “follow on to know the Lord;” and you shall as surely behold the light of his countenance, as the sun shall return after the darkest night, Hosea 6:3. “The vision, it is true, may tarry; but at its appointed season it shall come,” and not disappoint the expectations of any creature in the universe who waits for it, Hebrews 2:3.

Charles Simeon

Psalm 143:2

“Enter not into judgment with your servant; for in your sight shall no man living be justified!”

Trials and persecutions are sometimes permitted by God, for the purpose of honoring his people, and advancing his work in their souls; and may justly be regarded by them as a gift from God, bestowed on them for Christ’s sake for their eternal good, Philippians 1:29. But under some circumstances, trials may be viewed rather as judgments from God on account of some iniquity which they have committed.

In this light must we consider all the troubles which arose to David in his own family, after his transgression in the matter of Uriah. The evil was unmerited as far as related to the people who inflicted it; but it was received from God as a chastisement, under which it befit him to humble himself in dust and ashes. We are not indeed certain at what time David wrote this Psalm, whether when he was suffering under Saul, or when his own son Absalom had driven him from his throne. We are rather inclined to think it was at the latter period, because that affliction was so decidedly a punishment for his former sins, having been predicted by Nathan in that view. But, whatever were the circumstances under which the Psalm was written, David viewed them as judgments from God which he deprecated; while, as to the immediate occasion, he appealed to God that he did not merit such treatment at the hands of man. In his appeal to God, he had called upon him “in faithfulness and in righteousness to hear and answer him;” but it was only in reference to the evils imputed to him by man that he dared thus to speak; before God he knew he deserved all that could be inflicted on him; and therefore he implored mercy at his hands, as one self-convicted and self-condemned, “Enter not into judgment with your servant; for in your sight shall no man living be justified!”

These words we shall consider in a two-fold point of view:

I. As containing principles for our instruction.

It is obvious that in this address of David to Jehovah, the following truths are declared;

1. That all men are sinners before God.

David speaks of “every living man.” And this is the universal testimony of Scripture, that “there is none righteous, no, not one;” that “in many things we all offend;” that “every mouth must be stopped, and all the world become guilty before God.” The man who denies this, is said to be “a self-deceiver,” and to “make God himself a liar! 1 John 1:8; 1 John 1:10.”

Job, though not possessing the Mosaic writings, had a deep insight into this truth. He saw that it was the necessary consequence of the fall of Adam; for that our first parents being impure, nothing but what was impure could proceed from them, Job 15:14-16; Job 25:4-6. Indeed it was by no ordinary method that Job was brought to the knowledge of this truth. A vision was given to him for this express purpose, and such a vision as made “his very hairs to stand upright,” and “every bone of his body to shake, Job 4:12-19.”

In the same way, a discovery of the corruption of our hearts would produce the same effect on us, yes, and would drive us utterly to despair, if some view of the mercy of God in Christ Jesus were not given to us at the same time. This then is the first principle avowed in the passage before us, “There is not a righteous man on earth who does what is right and never sins! Ecclesiastes 7:20.”

2. That all, as sinners, are liable to God’s heavy displeasure.

To man in Paradise it was said, “In the day that you eat of the forbidden tree you shall surely die!” From that time to this “the wages of sin have been death.” The whole Gospel assumes this as an acknowledged truth; for, if all were not under the displeasure of God—then all did not need a Savior, nor was Christ an atoning sacrifice for their sins.

But if all are sinners, then are all under a sentence of death; since it is written, “Cursed is every one who continues not in all things that are written in the book of the law to do them;” and again, “The soul that sins, it shall surely die.” Paul, when ignorant of God’s law, thought himself alive; but, when instructed in it, perceived himself to be dead, even as others, Romans 7:9.

3. That all must look for some other way of justification, than by any works of their own.

Justification necessarily implies that a person is not considered as guilty in the sight of God. But all being guilty, they are condemned as sinners; and consequently cannot at the same time be justified as righteous. But there is a righteousness provided for sinners, in, and through, the Lord Jesus Christ, who is on that very account called, “The Lord our righteousness.” In him the vilest of the human race “may be justified, and may glory, Isaiah 45:25.” But in any other way not even the Apostles themselves could be justified, Galatians 2:16; Every man therefore that would find acceptance with God in the last day, must seek “to be found in Christ, not having his own righteousness, but the righteousness which is of God by faith in Christ, Philippians 3:9.”

But while we view the text as establishing the fundamental principles of the Gospel, let us view it also,

II. As exhibiting a pattern for our imitation.

Who among us does not need to realize the severity of God’s justice, precisely as David does? Let us examine,

1. The general tenor of our past lives.

From our youth up, what have we been, and what have we done?

Has it been the one object of our lives to answer the great end of our creation—to glorify God?

Have we duly estimated and sought the blessings of redemption?

Have we under the influences of the Holy Spirit, labored continually to fulfill the will of God, and attain his image, and possess his glory?

Have we not rather been so occupied with the things of time and sense, as to live almost, if not altogether, “without God in the world?”

2. Our conduct during the last year.

We have received innumerable blessings at God’s hands; and how have we requited him?

We have committed innumerable sins; how have we humbled ourselves for them?

We have enjoyed many opportunities for spiritual advancement; how have we improved them?

Perhaps we have formed some purposes of amendment; have we carried them into effect to the extent we intended?

Has the loss of the years that preceded it made us diligent to improve, as it were, every hour of this year?

Are we as much fitter for the eternal world as we are nearer to it?

3. The very best work we ever performed.

Weigh it in the balance, and see if it is not found lacking. Examine the principle from which it flowed: was it as purely and entirely from love to God, and from a sense of gratitude to the Redeemer, as it ought to have been?

Look at the manner in which it was performed; was there all that humility, that zeal, that dependence on God for his grace and strength, which befit you?

Mark also the end for which it was done; was there a simple desire to serve, and please, and glorify God, without any mixture of self-pleasing, self-seeking, self-glorying?

Alas! alas! if only we would try ourselves by the perfect standard of God’s law, we would see that we need One to “bear the iniquity of our holiest things;” and, for the best as well as for the worst of our actions, to cry out, “Enter not into judgment with your servant, O Lord; for in your sight shall no man living be justified!” If David and Job could not answer for the best of their actions, how much less can we? Job 9:2-3. Psalm 130:3-4.

ADDRESS.

1. To the self-righteous and self-sufficient.

How unlike are you to David, or indeed to any other of the saints of God!

Look at Job; Job 9:20-21; Job 9:30-32; Job 42:6.

Look at Isaiah, Isaiah 6:5.

Look at Paul, Romans 7:18.

Are you better than they? Seek then to possess more of their spirit; for it is “he who humbles himself, and he alone, who shall ever be exalted”.

2. To the broken-hearted and contrite.

Do not be discouraged because you see your vileness; but rather be thankful to God, who has made you sensible of your sinfulness. And do not imagine, that, because you cannot be justified by anything of your own, you cannot be justified at all; for Christ came into the world for sinners such as you, “He came to seek and to save that which was lost;” and the vilest person in the universe, if with a penitent and contrite heart he believes in Christ, is authorized confidently to say, “In the Lord I have righteousness and strength! Isaiah 45:22; Isaiah 45:24.”

Charles Simeon

Psalm 142:7

“Bring my soul out of prison, that I may praise your name!”

Great are the changes which, from time to time, we observe in the material world; namely, from darkness to light, from barrenness to fertility, from death to life.

Such likewise take place in the spiritual world; for men, by the Gospel, are “turned from darkness to light, and from the power of Satan unto God.”

Nor is this spiritual change less visible than the other. There are signs whereby we may “know that we have passed from death unto life,” and been “translated from the kingdom of Satan into the kingdom of God’s dear Son.”

When David penned the Psalm before us, he was hidden in a cave, and was every moment in danger of being discovered and destroyed by his potent enemy, King Saul. But there was also a spiritual bondage to which he was reduced by means of the persecutions he endured; and hence he offers the petition in my text, “Bring my soul out of prison!” And for what end did he desire this deliverance? Was it merely on account of the relief which it would afford to him? No; he had higher and nobler feelings; and was actuated by a concern for God’s honor far more than by any personal consideration whatever.

That I may mark this peculiarity in David’s experience, I will show,

I. Under what circumstances we may well offer this petition.

It is not needful that we should be immured in a dungeon, or shut up in a cave, from whence there seems to be no way of escape.

1. We may offer this petition under the pressure of unpardoned guilt.

Truly, a soul under the dread of God’s everlasting wrath is in a state of sore bondage. All in an unforgiven state are said to be “shut up under sin, Romans 11:32;” and, in fact, there are no bonds so painful as those which sin has forged for a guilty conscience. Hear David, under a sense of guilt, “When I kept silence, my bones waxed old, through my roaring all the day long. For day and night your hand was heavy upon me; my moisture is turned into the drought of summer, Psalm 32:3-4. See also Psalm 40:11-12.”

Indeed, whoever has felt the burden of sin, and how impossible it is for any but God to pardon it, will pant for “the glorious liberty of the children of God,” and rejoice from his inmost soul in that promise, that “the Son, even the Lord Jesus Christ, will make us free, John 8:32; John 8:36.”

2. We may offer this petition under those various trials to which, as Christians, we are exposed.

All Christians are more or less under persecution from man. And what bondage that brings, the Psalm before us will abundantly declare. In truth, the embarrassment occasioned to children by their ungodly parents, to servants by their oppressive masters, and to subjects by persecuting magistrates, exceeds all that can be conceived; for, who can draw the precise line between our duty to God and to man, when their conflicting orders seem to render a resistance to the one or to the other of these governors unavoidable? And to what sad alternatives have the people of God been often brought, through the enactment of unrighteous laws!

Under temptation from Satan, too, are multitudes reduced to sad extremities! Behold the Apostle Paul, when under the buffetings of Satan; with what repeated cries he pleads with God for deliverance, 2 Corinthians 12:7-8. Even our blessed Lord himself was so harassed by this wicked adversary, that he scarcely knew what to say, or what to do, “Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. Father, glorify your name, John 12:27-28.” And who can tell what thousands have suffered through the devices of this great adversary, and from the fiery darts with which he has pierced their souls! Ephesians 6:11; Ephesians 6:16.

Nor must I omit to mention the yet sorer bondage which is sometimes experienced through desertion from God. For wise and gracious reasons, God is sometimes pleased to hide his face from his people, and for a season to appear to them as an enemy and an avenger. Hear the complaint of Heman, in the 88th Psalm, “My soul is full of troubles; and my life draws near unto the grave. You have laid me in the lowest pit, in darkness, in the deeps. Your wrath lies hard upon me; and you have afflicted me with all your waves. Lord, why do you cast off my soul? why do you hide your face from me? I am afflicted, and ready to die from my youth up; while I suffer your terrors, I am distracted. Your fierce wrath goes over me; Your terrors have cut me off! Psalm 88:3; Psalm 88:6-7; Psalm 88:14-16.”

But hear our blessed Lord himself, from whom all that man could inflict drew no complaint; yet, in the hour of desertion from his heavenly Father, he poured forth this bitter cry, “My God! my God! why have you forsaken me! Matthew 27:46.”

And so it is with many a pious soul, when “the arrows of the Almighty are within them, the poison whereof drinks up their spirit; and when the terrors of God do set themselves in array against them Job 6:4.”

In all these instances, then, the afflicted soul may well pour forth the petition in my text, “Bring my soul out of prison!”

Yet let me show you:

II. What, in offering this petition, should be the chief object of our desire.

I am far from saying that deliverance is not to be desired for its own sake; for God himself condescends to acknowledge, that, whatever be the ultimate design of his chastisements, “affliction is not at the present joyous, but grievous, Hebrews 12:11;” and to require man to be so divested of all personal feeling as not to desire ease and freedom for their own sake, is, in my apprehension, an unscriptural refinement.

But, beyond a doubt, we should, in all our desires, have a higher object in view, even as our Lord had when praying for the removal of the bitter cup, yes, and “praying for it with strong crying and tears! Hebrews 5:7;” he was content to drink it, that God’s will might be done, and his name be glorified, Matthew 26:38-44. Thus David in my text prays, “Bring my soul out of prison, that I may praise your name!” This was uppermost in his mind, even when his life was in the utmost jeopardy; and this must always be the most influential principle in our minds.

1. This frame of mind itself is most desirable.

A man possessing a spirit of gratitude and praise cannot but be happy. Under the greatest sufferings, it will alleviate our pain, and enable us to “rejoice under the heaviest tribulations.” We see Paul and Silas, when immured in a prison, with their feet fastened in the stocks, and their backs torn with scourges, singing praises to God at midnight; and who, I ask, were the happier, they, or their ungodly persecutors? We wonder not, then, that David, under all his troubles, laid the chief stress on this, as the ground on which he sought deliverance, “O LORD, see how my enemies persecute me! Have mercy and lift me up from the gates of death, that I may declare your praises in the gates of the Daughter of Zion and there rejoice in your salvation!

Psalm 9:13-14.”

2. It is that frame by which we most glorify our God.

This frame of mind shows the power and efficacy of divine grace. A man whose soul is thus made free, whatever is the bondage in which his body is held, is “free indeed.” This is the state of mind which is pre-eminently characteristic of the true Christian, who “neither lives to himself, nor dies to himself; but living, lives unto the Lord; and dying, dies unto the Lord; that, whether living or dying, he may be the Lord’s! Romans 14:7-8.”

In a word, then only do we honor our profession aright, when our one great concern is, “that God in all things may be glorified through Jesus Christ! 1 Peter 4:11.”

3. It is that frame of mind by which we are best prepared for Heaven.

Heaven is a state of incessant praise! The heavenly hosts “rest not day nor night from pouring forth their acclamations and hosannahs to God and to the Lamb!” And here, we are tuning our harps, and beginning to learn their song. Now, the very end for which God sends us affliction is to purge away our dross, and to prepare us for Heaven; and therefore we then best answer his design in afflicting us, when we take occasion from our troubles to abound more and more in thanksgiving to our God!

In every view, then, the desire expressed by David, in our text, was that which we ought most to cherish, as most worthy of our holy profession; as being most excellent in itself, most honorable to God, and most conducive to our eternal happiness.

APPLICATION.

1. Be thankful that you are where you may offer this petition, with a certainty that it shall be answered.

We read of “spirits in prison,” to whom deliverance can never come, 1 Peter 3:19. But you, beloved, are “prisoners of hope,” to whom mercy may be accorded, not only “double” the amount of all your desert of punishment, but “double” the amount of all your most sanguine expectations, Zechariah 9:12. Your blessed Savior came on purpose to deliver you, Isaiah 42:7; Isaiah 61:1-3; and if only you cry to him, “he will save your souls with a great deliverance.”

2. If you have experienced deliverance, be sure you improve it for the honor of your God.

When our Lord healed the cripple, he said to him, “Behold, you are made whole! Go and sin no more.” So, if you are brought forth from bondage of any kind, take care not to “use your liberty as a cloak of licentiousness, but as the servants of God, 1 Peter 2:16,” that you may run with more enlargement the way of his commandments.

Charles Simeon

Psalm 139:23-24

“Search me, O God, and know my heart; test me and know my anxious thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life!”

The attributes of God are all infinitely glorious; but, like the cloud of fire, they have a different aspect towards the friends, and the enemies of God. To the ungodly, the attributes of God are dark and terrible; but to the godly, they are full of light and comfort, Exodus 15:11. His omniscience in particular is a ground both of joy and terror; in this light David speaks of it in the Psalm before us. He represents this attribute in striking colors, verse 1-12; he declares that the consideration of it was delightful to him, verse 17, 18; but the prospect it afforded him with respect to the wicked was extremely melancholy, verse 19. Returning however to his own immediate concerns, he improves this attribute to his own spiritual advantage, verse 23, 24.

From these words we may notice,

I. The danger of indulging in any secret sin.

There is no man who is perfectly free from sin, 1 Kings 8:46; but no real Christian will knowingly harbor sin. The indulging of it could not consist with his salvation. This is strongly intimated in the text. He intimates that if there were any wicked way in him, he could not be walking in the way everlasting. It is also expressly declared in other parts of Scripture.

It is said that a regenerate person cannot indulge sin, 1 John 3:9.

Allowed sin characterizes those who are of the devil, 1 John 3:8.

Allowed sin entirely prevents the acceptance of our prayers, Psalm 66:18.

Allowed sin entails on a person everlasting destruction, Matthew 5:19.

Our Lord repeatedly urges this as a reason for mortifying every sin, however pleasant or profitable it is! Matthew 5:29-30.

Nor ought this to be esteemed “a hard saying”.

The harboring of any sin is a contempt of God’s authority, James 2:10-11.

Allowed sin defeats the end of Christ’s incarnation and death, 1 John 3:8.

Allowed sin argues an entire lack of sincerity, John 1:47.

Allowed sin therefore justly brings the curse of God upon us, Jeremiah 48:10.

There is one thing indeed which renders the consideration of this extremely solemn, namely:

II. The difficulty of discerning whether we have any allowed sin in us or not.

The rule of our duty is clear enough; but it is by no means easy to determine how far our experience corresponds with it. This is evidently implied in the solicitude which David expresses for divine aid and direction. It may be confirmed also by many Scripture examples.

What ignorance of his own heart did Hazael discover? 2 Kings 8:13.

James and John little thought by what spirit they were actuated! Luke 9:55.

Nor was Peter aware of his own instability, Matthew 26:35.

Paul himself could not venture positively to determine the extent of his own innocence, 1 Corinthians 4:4.

God has declared that no one can attain a perfect knowledge of his own heart! “The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is? Jeremiah 17:9.”

Many reasons might be assigned for this difficulty.

The very best of our actions are blended with sin. Self-love tempts us to view them in too favorable a light; we put fine names on our bosom-sins. Hence it is hard to discern the exact quality of our actions.

To evince however that there is one way of judging aright, we shall proceed to show,

III. The means we should use for the ascertaining of it.

Self-examination is a duty inculcated in Scripture, 2 Corinthians 13:5. It is necessary for the attaining of self-knowledge. The Christian therefore can adopt the words of Asaph in Psalm 77:6. But he does not rest satisfied with his own exertions.

He is aware of . . .
“the deceitfulness of sin,”
the treachery of his own heart,
and “the evils schemes of Satan.”

Though he rejoices in the testimony of his own conscience, he dares not confide in it too much, Proverbs 28:26.

He cries to God to “search and try him”.

He remembers whose prerogative it is to search the heart, Jeremiah 17:10.

He reads the Word that God may search him with it Hebrews 4:12.

He regards conscience as God’s viceregent, Proverbs 20:27.

He looks up for the Spirit’s aid and influence, Romans 8:26.

In this way he prays, like David, frequently, and with fervor.

He commits himself to the divine guidance and direction.

He knows he shall err if God does not “lead” him; he trusts in the promises which God has given him in his Word, Psalm 25:9. Proverbs 3:6.

In this way he attains abiding peace and confidence, Philippians 4:6-7.

APPLICATION.

Let us all begin the work of self-examination.

Let us call in the divine aid with importunate supplications.

Let us inquire whether there is any sin which we habitually indulge, or some duty which we neglect?

Let us especially take notice of our “thoughts”.

Let us not think that inadvertence can excuse our sins, while we neglect the means of discovering them, Leviticus 5:17.

Let us tremble lest, through the indulgence of one sin, our religion proves vain at last, James 1:26.

Let us not walk in a way which shall serve merely for a present show, but a way that shall be of “everlasting” benefit.

Charles Simeon

Psalm 139:17-18

“How precious to me are your thoughts, O God! How vast is the sum of them! Were I to count them, they would outnumber the grains of sand. When I awake, I am still with you!”

These words will admit of a twofold interpretation. They may be considered as referring to the thoughts which God had entertained in his bosom respecting David, or to those which David entertained respecting God.

If we take them in the former sense, the import of them is to this effect; ‘It is impossible for me ever to enumerate the mercies which, in your eternal counsels, you have prepared for me, and which I am daily receiving at your hands; and if I would attempt to number them through the whole day, I would make so little progress, that in the following morning I should have all my work to do again.’ In this view, they agree with what the inspired penman says in another Psalm, “Many, O Lord my God, are your wonderful works which you have done, and your thoughts which are to us; if I would declare and speak of them, they are more than can be numbered! Psalm 40:5.”

If we take them in the latter sense, their meaning is, ‘My delight in contemplating all your glorious perfections, and all the wonders of your love, O my God, is inexpressible; it is my sweet employment day and night, insomuch that my first waking thoughts ever recur to you.’ In this sense they accord with what he says in the 104th Psalm, “I will sing unto the Lord as long as I live; I will sing praise unto my God while I have my being. My meditation of him shall be sweet; I will be glad in the Lord! Psalm 104:33-34.”

It is to this latter sense that I rather incline; because there is a remarkable coincidence between the general subject of the 104th Psalm with that which is before us, (both of them speaking altogether of God as the Creator and Governor of the world,) and because the expressions of delight in God, in both the Psalms, stand in immediate connection with his aversion to sinners, whom, for their opposition to God, he consigns over to merited disgrace and punishment. Compare Psalm 104:34-35 with Psalm 139:18-19.

But in either case, it is clear that David found his happiness in contemplating God; and whether we extend his views to the wonders of God’s love in general, or confine them to those which had been given personally to himself, they will equally afford me occasion to show you the nature and blessedness of Christian experience.

Let us consider:

I. The nature of Christian experience.

The world at large have no conception of delighting in God; they rather say to God in their hearts, “Depart from us; we do not desire the knowledge of your ways! Job 21:14.” And they endeavor to put him far from them; for they will not entertain him in all, or any of their thoughts, Psalm 10:4.

Nor has the hypocritical professor of religion any real delight in God; for Job says of him, “Will he delight himself in the Almighty? Will he always call upon God? Job 27:8; Job 27:10.”

But of the true Christian this is a very leading feature, Psalm 37:4. Isaiah 58:14.

1. The true Christian delights in the contemplation of God.

His mind soars upwards to God; who is, as it were, ever present to his view.

In all the works of Creation,
in all the dispensations of Providence,
and in all the wonders of Redemption,
he sees the glory and excellency of his God. He can behold nothing, he can think of nothing, which does not set God before him in some of his glorious perfections. The wisdom, the power, the goodness, the patience, the forbearance, the love, the mercy of his God, pass in review before his eyes, and call forth his devoutest acknowledgments; and the display of these, in his own personal experience, calls forth in him such admiring thoughts as no language can adequately express.

But it will be remembered, that this Psalm speaks particularly of the omnipresence and omniscience of God; and these attributes, which are so terrible to the ungodly, and of which they would, if possible, divest him, are to the true Christian a source of exquisite delight.

Wherever he goes, he sees God at his right hand . . .
ready to direct him in all his ways,
ready to support him in all his exertions,
ready to preserve him in every danger!

In many instances:
his views are misapprehended,
his actions misinterpreted, and
his character is traduced.

But he comforts himself in the thought that God knows his heart, and is acquainted with every motion there; and that, whether God interposes or not to vindicate his character in this world, he will do it in the world to come; and that, if man have his day, God also will have his! See 1 Corinthians 4:3-4.

True, he is conscious that God sees his infirmities; but he also knows that God can distinguish what man cannot so easily discern, the difference between unallowed infirmities and willful sins; and that if he beholds our weaknesses, he is also acquainted with our sighs, our tears, our groans—every one of which attests the desire of our hearts, even where there has been too evident a failure in our attainments.

2. The true Christian delights in communion with God.

These attributes of God, which are the subjects of the Christian’s contemplation, are also the subjects of his devoutest praise. “Truly, his fellowship is with the Father, and with the Son, Jesus Christ.”

Throughout the day “he walks with God,” as Enoch did, communing with him, and committing to him his every concern. He would not willingly take a step but in entire dependence upon God. Not in his stated devotions only does he call upon God, but in ten thousand prayers through the day, according as circumstances arise to call them forth. In the whole habit of his mind “he dwells in God;” as “God also, by the constant communications of his grace, dwells in him.”

This mutual indwelling of God in his people, and his people in him, is frequently spoken of in the Holy Scriptures, John 6:56 and 1 John 4:15-16; and it well conveys the idea of that rest in God which every true believer enjoys, and of that familiar fellowship, if I may so express myself, which exists between his God and him.

But the expression in my text deserves a more particular consideration, “When I awake, I am still with you.” This implies all that we have before spoken; namely, that in his meditations and prayers he was with God through the day; and it goes further to remark that such was the entire rest of his soul in God, that, with the early dawn, as soon as he awoke, his very first thoughts rose to God, who was the one object of all his desires, and the one source of all his happiness.

Now this is, perhaps, as striking a feature in the Christian’s experience as any that can be named. During the day, a Christian may have much to occupy his mind, and much to engage a great intensity of thought; at such seasons, therefore, the contemplation of God, and of communion with him, may be in appearance suspended; but, as the needle of a compass, which, by force, or superior attraction, has been diverted for a while from its proper rest, as soon as it is at liberty to resume its usual position, shows to all its faithful subjection to the polar influence. In the same way, does the soul of a Christian, as soon as it is relieved from the pressure of contingent circumstances, return to God, as its proper, its chosen, and its only rest. And I wish you all, my brethren, to be observant of yourselves in this particular; and never to think that you have attained the full measure of communion with God, until you can say, “When I awake, I am still with you!”

Having described the nature of Christian experience, I shall need but few words to show,

II. The blessedness of delighting in God.

The Psalmist strongly marks this, “How precious are your thoughts unto me, O God!” Whether we understand him as speaking of God’s thoughts of him, or of his thoughts of God—it is evident that the preciousness of them was felt in his own soul.

1. Delighting in God fills the Christian’s soul with a sense of its obligations.

The ungodly world loses much, while they overlook the hand from whence their blessings flow! Truly, in their richest enjoyments, they have little perception of them, wherein they are not equaled by the beasts themselves. It is the taste of God’s love in them which gives to every one of them its highest zest. I hesitate not to say, that Lazarus, in the midst of his utter destitution, had, in the crumbs with which he was sustained, a sublimer gratification, than the Rich Man ever knew in all the pomp and delicacies with which he was surrounded! In truth, the discovery of God in everything, gives to the Christian a continual feast, and furnishes him with incessant occasions of sincere joy! Inanimate things proclaim unwittingly the honor of their God; but the believer sounds it forth continually with the devoutest acclamations. “All your works praise you,” says the Psalmist, “but your saints bless you!”

2. Delighting in God fills the Christian’s soul with a persuasion of its security.

Those who know not God are at a loss where to flee, or what to do, in any great emergency. But the Christian is assured that “God is at his right hand, and that therefore he can never be moved.” He sees “God as a wall of fire round about him;” not a wall only, that might possibly be scaled, but “a wall of fire,” that will devour any who shall dare to assail us! “God’s very name is,” to the Christian, “a strong tower,” to which he runs, and is safe. He sees “chariots of fire and horses of fire all around him;” and in perfect confidence he says, “If God is for me—then who can be against me?”

Say, whether such a one be not happy? Hear his triumphant strains, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? In all these things we are more than conquerors, through Him who loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord! Romans 8:35-39.” If such a one is not happy, where shall happiness be found on earth?

With an anticipation and foretaste of its eternal bliss.

Such views of God, and such communion with him, what are they, but the very beginnings of Heaven upon earth? The believer who can say “It is thus that I am with my God in this world,” may add, with an emphasis peculiar to himself, “When I awake in the eternal world, I shall be still with you!” Changing my place indeed, but neither my company nor my employment.

ADDRESS.

Beloved brethren, has God from all eternity occupied his thoughts about you, and will not you turn your thoughts to him? Delay not.

I will not say: Do not rob God of his glory.

I will rather say: Do not rob yourselves of happiness.

You cannot doubt the felicity of those who thus contemplate and enjoy their God. O, do not let the vanities of time and sense stand in competition with him! Look at the worst that befalls a Christian, and you shall find him blessed in the midst of all.

See him “poor in spirit;”
see him “mourning and weeping;”
see him “persecuted for righteousness’ sake.”

In every state he is pronounced “blessed,” “blessed,” “blessed!”

On the other hand, tell me where you will find the worldling blessed under any circumstances whatever. No, “in the fullness of his sufficiency, he is in straits.”

Know for a certainty, that he alone is, or ever shall be, blessed, whom God, the Judge of the living and the dead, shall pronounce so! He alone is truly blessed, who has God . . .
for his God,
for his portion,
for “his eternal great reward!”

Charles Simeon

Psalm 139:1-12

“O LORD, you have searched me and you know me. You know when I sit and when I rise; you perceive my thoughts from afar. You discern my going out and my lying down; you are familiar with all my ways. Before a word is on my tongue you know it completely, O LORD. You hem me in–behind and before; you have laid your hand upon me. Such knowledge is too wonderful for me, too lofty for me to attain. Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, “Surely the darkness will hide me and the light become night around me,” even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you!”

David was a man bitterly persecuted and greatly calumniated. Nothing could exceed the acrimony with which Saul pursued him to take away his life. But David had the comfort of a good conscience; and he often appealed to the heart-searching God to attest his innocence of those crimes that were laid to his charge. It is probable that such were his circumstances when he composed this Psalm; and that, when traduced by men, he consoled himself with the reflection, that every thought of his heart was fully known to God. The opinions are delivered in an immediate address to God himself; and they are such as ought to be deeply impressed on every mind.

Let us in our comment on this passage consider,

I. The truths here acknowledged.

David asserts in a most solemn manner the OMNIPRESENCE of God.

Certain it is, that God is everywhere present. “If we should go up to Heaven, he is there; or down to the grave or the abodes of departed spirits, he is there.” There is no point of space where he is not, or where he is not as wholly and entirely present as in Heaven itself. “The heavens cannot contain him.”

He himself puts the question to every man, “Can any hide himself in secret places that I shall not see him? says the Lord. Do not I fill Heaven and earth? says the Lord, Jeremiah 23:23-24.” It is in vain therefore for us to think of hiding ourselves from him, since in every place “You hem me in–behind and before; you have laid your hand upon me,” that it is not possible for us to escape. He is present with us, “to lead us,” if we seek his guidance; or “to hold us,” if we would attempt to run from him.

Together with the omnipresence of God, the Psalmist further asserts also his OMNISCIENCE.

The eyes of God are continually upon the ways of men. What men know only by searching, God knows by a single glance of his eye, and as perfectly, as if he had “searched” with the utmost care and diligence into the minutest parts and circumstances of every transaction. Even the thoughts, yes, and every imagination of the thoughts of men’s hearts, are open to him, together with the whole frame and habit of our minds.

Are we retiring to rest, or lying upon our bed, or rising from thence after our night’s repose? God knows precisely in what state we are. He sees whether we are calling our ways to remembrance, and humbling ourselves before him, and imploring mercy at his hands, together with grace that we may serve him more acceptably; or whether our minds are running out after earthly objects, and occupied about the things of time and sense.

Do we go forth to our respective callings? God sees by what motives we are actuated, and by what principles we are governed. Whatever fraud we may practice in our dealings with men, or whatever artifice we may use to promote our own interests—he is privy to it.

On the other hand, whatever dispositions we may exercise, or actions we may perform, for the glory of his name—he beholds them also. We may be so unostentatious, that even our right hand may not know what our left hand does; but he knows it, and marks it with his special favor.

So likewise in the public assemblies of his people—he sees whether we are humble, fervent, and believing; or whether we have a mere form of godliness, without the power of it. In a word, wherever we are, in public or in private, he knows infinitely more of us than the best-instructed Christian in the universe can know of himself. “Such knowledge is too wonderful for us; we cannot attain unto it.”

As for light or darkness, it makes no difference to him, “the night and the day to him are both alike.” “All things” without exception, even the most hidden recesses of the heart, “are naked and open before him;” just as the inmost parts of the sacrifices, when cut down the back-bone, were to the priest appointed to inspect them, Hebrews 4:12-13. See also Jeremiah 16:17 and Job 34:22.

These are solemn truths; and the importance of them will forcibly appear, while we suggest,

II. Some reflections naturally arising from God’s omnipresence and omniscience.

On this subject we might multiply reflections without end, seeing that there is not any part of a Christian’s experience which is not most intimately connected with it. But we will confine ourselves to two, namely,

1. That many, however high they may be in their own estimation, will be found most awfully to have deceived themselves in the last day.

Among the foremost of these are the ungodly and profane. These, with an atheistical contempt of God, go on in their own way, saying, “Tush, God shall not see, neither shall the Almighty regard it!” “How does God know? Can he judge through dark clouds? Thick clouds are a covering to him, that he sees not! Job 22:13-14. Psalm 73:11.”

But how will they be surprised in the day of judgment, to find, that not one single act, word, or thought of their whole lives had escaped the notice of God! They, if no human eye beheld them, pursued their sinful pleasures without fear; little thinking Who was present . . .
beholding their every act,
hearing their every word,
noting their every thought!

Had but a child been present, they could not have proceeded with such indifference; but they had no regard for Jehovah’s presence, any more than if he had been, like the heathen gods—unknowing, unconscious, unconcerned.

Truly, it is a fearful account which they will have to give, when they shall see the long catalogue of their sins written with unerring accuracy, and brought forward against them as the ground of their eternal condemnation.

Next to these are the proud formalists, who, because they have never run to any excess of riot, applaud themselves as righteous and secure of the Divine favor. But while they boast of their negative righteousness and their performance of some external duties, and look with contempt upon those who have been less moral than themselves—little do they think in what a different light they are viewed by “God, who knows their hearts; in whose sight that which is highly esteemed among men is frequently an utter abomination! Luke 16:15.”

Very different is the standard by which he estimates them, from that by which they estimate themselves! The things for which he looks are, a tenderness of spirit, a lowliness of mind, a brokenness of heart, a deep self-loathing and self-abhorrence; not one atom of which has he ever seen in these self-applauding Pharisees!

Say, you formal moralist, when did the heart-searching God ever see you weeping for your sins, and smiting on your bosom, like the repenting publican, and fleeing to Christ as the manslayer fled to the city of refuge? When did he ever hear you adoring and magnifying him for the exceeding riches of his grace in Christ Jesus? Know that He can discern between true and false religion, whether you can or not; and that it is “not he who commends himself who shall be approved in the judgment, but he whom the Lord commends.”

But of all self-deceiving people, there are none who have so much reason to tremble at the idea of God’s omniscience as the false and hypocritical professor. True, if there were ten thousand of this complexion present, not one would apply the title to himself, or suppose himself to be comprehended under this heading. Yet are there many such in the Church of God; many, whose religion consists in hearing and talking about the Gospel, rather than in exercising the spirit which it inculcates. If a zeal about certain tenets, or running to hear sermons, or putting themselves forward in religious meetings, or sitting in judgment upon others who are not of their party—if this were true religion, they would be very eminent! But if true religion consists:
in humility of mind,
in meekness and lowliness of heart,
in patience and forbearance towards those who differ from them,
in a diligent attention to the duties of their place and station,
and in a secret walk with God—they will be found most awfully lacking in them all.

Alas! the religion of many professors makes them not a whit more amiable and lovely in their dispositions and habits, than if they had never heard of “the example of Christ!” On the contrary, their pride, and conceit, and forwardness, and presumption, render them ten-fold more disgusting both to God and man, than if they made no profession of religion at all!

When such people come into the presence of their God at the last day, what testimony will they receive from the heart-searching God but this, that “they had a name to live, and were dead;” and that while “they said that they were Jews, they lied, and were in reality of the synagogue of Satan!” Yes, “their excellency may mount up to the heavens; but they shall perish like their own dung; and they that have seen them shall with surprise and grief exclaim, Where are they? Job 20:4-7.”

The confidence which any of these classes may profess, only binds upon them the more strongly the fetters they have forged for themselves, and ensures more certainly their everlasting ruin! Proverbs 21:2 and Psalm 50:21.

2. That many who are low in the estimation both of themselves and others, shall receive at last from God himself a glorious testimony in their behalf.

Many are of the Lord’s “hidden ones,” who have been kept back by diffidence or other circumstances from joining themselves to the Lord’s people in an open and ostensible way, who yet shall receive from God the strongest tokens of his approbation. They perhaps envied the gifts and talents of some more forward professors, and thought themselves unworthy to join in their society; but God, who knew their hearts, said of them, “I know your poverty—but you are rich.” He heard the sighs and groans which they uttered from day to day under a sense of their own unworthiness. He treasured up in his vial the tears they shed from a loathing of themselves, and an admiration of their God. He saw how precious the Lord Jesus Christ was to their souls, as their hope, their peace, their strength, their all. They were of no account perhaps among their fellow-Christians; but they were greatly beloved of their God. The more abased they were in their own eyes because of their sinfulness, the more exalted they were in God’s eyes. He saw that in their prayers, their fastings, their alms, they sought not glory from men; and therefore “he in the last day will reward them openly.” He will say of them in that day, “I saw you under the fig-tree;” “if your talent was small, you made a good improvement of it;” you thought that in “giving your mite to the sanctuary,” you had done nothing; but I testify for you, that “it was more in my sight than all that the rich gave out of their abundance.”

Yes, Beloved, as you desire to serve and honor God, so will God accept and bless you, “He will bring to light the counsels of the heart; and then shall every man, who was of no account in his own eyes, have praise of God.”

If then, brethren, you are overlooked, or even calumniated and traduced by men, lay it not to heart, but seek to approve yourselves to the heart-searching God. Let man have his day, knowing assuredly that God will have his also, 1 Corinthians 4:3-4, and that “his judgment will be according to truth.”

APPLICATION.

Let all now show what regard they have for God. Let all retire, with a consciousness that God sees them; let them go to their secret chamber, and there implore mercy from him for their past neglect of his presence, and grace that they may henceforth be enabled to “set him always before them,” and to “walk in his fear all the day long.”

Charles Simeon

Psalm 138:8

“The Lord will perfect that which concerns me!”

The deeper doctrines of our holy religion, if made a matter of controversy and disputation, are very unprofitable. But, as experienced in the soul, they are a source of the richest consolation.

David, under the persecutions of Saul, stood in need of consolation; and he found it in the consideration of God’s power and faithfulness. He was at this time in great trouble. But, in the full confidence that God would take care of him, he said, “Though I walk in the midst of trouble, you will revive me; you shall stretch forth your hand against the wrath of my enemies, and your right hand shall save me. The Lord will perfect that which concerns me.”

Let us, for our own improvement of these words, consider:

I. The confidence here expressed.

Let us notice it,

1. In reference to David.

In their primary sense, the words refer to David’s final establishment on the throne of Israel. But the whole Psalm shows that he had a further view to his spiritual and eternal interests.

In reference to his temporal advancement, his confidence was well-founded. God had promised to him the throne of Israel. The only question, therefore, for him to settle in his own mind, was whether God was able to effect his promised mercy. But here he could have no doubt. True it was, that Saul labored with all his might for his destruction; but it was not possible for man to thwart the purposes of the Almighty; and therefore, relying on the power and faithfulness of Jehovah, he dismissed all fear, and assured himself of a happy and successful outcome to his afflictions.

In reference to his eternal welfare, it was equally just. God had “made with him an everlasting covenant, ordered in all things, and sure, 2 Samuel 23:5.” This covenant comprehended everything for body and for soul, for time and for eternity. Could it be supposed that God should ever violate his own engagements, or be incapacitated through the power or subtlety of men or devils for the fulfillment of them? In spite of all the efforts of Saul, and all the devices of the wicked one, they had been accomplished hitherto; and there was no reason to fear that “one jot or tittle of his Word should ever fail.”

2. In reference to ourselves.

We have the same difficulties to contend with as David. We have not indeed a human enemy, pursuing us unto death; but we have a more formidable enemy, even “Satan, who, as a roaring lion, goes about, seeking,” by every means within his power, “to devour us! 1 Peter 5:8.” Thousands are in league with him on every side; and within our own bosoms there are innumerable enemies, who are ready to betray us. According to human appearances, our escape is impossible. But we may, notwithstanding all, possess the fullest confidence of a triumphant outcome.

Our grounds of confidence, also, are the same as his. The covenant of grace is made with us, and with the Lord Jesus Christ in our behalf. In that covenant, God undertakes for us, as well as for himself; he engages that “he will not depart from us to do us good; and that he will put his fear in our hearts, that we may not depart from him, Jeremiah 32:40.”

Now we may well say, “If God is for us—then who can be against us?” That he should change, is impossible; for “He is a God who does not changes! Malachi 3:6.” And, because we are apt to doubt his veracity, he has confirmed his promise with an oath, “that by two immutable things, in which it is impossible for God to lie, we may have strong consolation, who have fled for refuge, to lay hold on the hope set before us, Hebrews 6:18.” On these grounds, therefore, we may with the holy Apostle, “be confident of this very thing, that He who has begun a good work in us will perform it until the day of Christ! Philippians 1:6.”

But let us further mark,

II. The conduct to which confidence in God should lead us.

It should lead us to precisely the same spirit as David manifested; with a view to which, I would say:

1. Look for progress in the Divine life.

David looked to God to “perfect all that concerned him.” So should we, also, “go on unto perfection.” We should never count ourselves to have attained, as long as anything remains to be attained. Whatever progress we may have already made, we should “forget the things which are behind, and reach forth unto that which is before, and press toward the mark for the prize of the high calling of God in Christ Jesus! Philippians 3:12-14.”

2. Let your dependence be on God alone.

It was to God alone that David looked for the “perfecting” of all his concerns. And to God alone must you look. No dependence whatever must be placed on your own wisdom or strength. It is “God who has wrought all your works in you” hitherto, Isaiah 26:12; and he who has been “the Author, must also be the Finisher! Hebrews 12:2.” “The same hand as laid the foundation of the good work, must bring forth the top-stone, that Grace, grace, may be ascribed to it,” forever and ever! Zechariah 4:9.

3. Blend your confidence in God with a reverential fear of God.

The confidence which David expressed did not supersede the necessity of holy fear. On the contrary, at the very moment that he so expressed it, he cried, “Do not forsake the work of your own hands! verse 8.” It was thus with the Apostle Paul. No man ever had stronger confidence in God than he; yet “he kept his body under control, and brought it into subjection, lest by any means, after having preached to others, he himself should become a cast-away, 1 Corinthians 9:27.”

Extremely important do I consider this suggestion. For, among those who express this confidence in God, many think themselves at liberty to relax their vigilance; taking for granted, that God will keep them, whether they labor to “keep themselves, Jude verse 21.” or not.

But this is an abuse, and a very fatal abuse, of the doctrines of grace. The assistance promised us by God, is intended to encourage, not to supersede, our own endeavors; as Paul has said, “Work out your own salvation with fear and trembling; for it is God who works in you, to will and to do of his good pleasure, Philippians 2:12-13.” To every one among you, then, whatever his attainments are, I say, “Do not be high-minded, but fear! Romans 11:20;” for “blessed is the man that fears always, Proverbs 28:14.” While you say with David, “The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;” be sure to add, “My prayer shall be unto the God of my life! Psalm 42:8.”

4. Unite with reverential fear of God, a firm unshaken confidence in God.

As arduous as David’s circumstances were, he entertained no doubt respecting their final outcome. He looked to “God, as performing all things for him, Psalm 57:2,” and was satisfied.

Now, in like manner, I would have you “encourage yourselves in the Lord your God.” Treasure up in your minds “his exceeding great and precious promises,” and expect the accomplishment of them all to your souls. He has said, that “he will never leave you; never, never forsake you, Hebrews 13:5;” and you may rest assured that he will fulfill his Word; for “He is faithful who has promised, Hebrews 10:23.” “Cast, then, your care altogether upon him, 1 Peter 5:7;” and “commit the keeping of your souls to him in well-doing, as unto a faithful Creator, 1 Peter 4:19.”

Charles Simeon