2 Chron. 25:16.

2 Chron. 25:16.

  III.      The token which God gave them of his approbation.

  I.      Let us consider the manner in which they praised God—

Never since the creation of the world was there a more glorious display of religious zeal than at the dedication of Solomon’s temple. Solomon had assembled “the elders of Israel, even the heads of all the tribes, and the chief men in all the families of Israel, to Jerusalem.” He had collected also, not the priests of one particular course, but all the priests and all the Levites, to assist in this solemnity: and this vast concourse of people, after having deposited the ark in the place prepared for it, joined in praises and thanksgivings to God: they praised God, unitedly: we are told that “the trumpeters and singers were as one, to make one sound.” It is much to be regretted, that, in our worshipping assemblies, the greater part of the congregation never join in this part of the service: they seem to think, that they are not interested in it, and that it may well be left to those few who may have studied music as a science. But would it not appear absurd in the highest degree, if the prayers also were left to a few select persons, and the bulk of the congregation were to sit still, as though they had no need to join in the devotions? And if this would be so evidently absurd in the one part of the service, why should it not be so in the other? All indeed are not alike qualified to join aloud; but there are very few who might not, by a little attention, easily qualify themselves to join in this act of worship; nor can there be any one who is not bound at least to exercise his mind, and “make melody in his heart to the Lord.” Indeed this is one great use of musical instruments in the public worship; they are serviceable to unite voices which might otherwise be discordant, and to help forward those, who through ignorance or diffidence might otherwise be silent. Therefore David, in the last Psalm, exhorts us to praise the Lord with stringed instruments and with organs; and well knowing how easy it would be with such helps to sing, he adds, “Let every thing that hath breath, praise the Lord.”

We must not however imagine, that the mere lifting up of the voice is a sacrifice pleasing to God: no; he requires the service of the heart: and therefore we observe, in the next place, that they praised God devoutly.

It is said, in my text, that the trumpeters and singers were as one, to make one sound “in praising and thanking the Lord.”

We know, that the uttering of a prayer without any sense of our need, or any desire of the things we ask for, is no other than a solemn mockery, which is in the highest degree displeasing to God: so the singing of psalms and hymns without any sense of joy and gratitude, is a hypocritical service, and wholly unacceptable to God: we may indeed please the congregation, and establish our own reputation for skill; but these are very unworthy motives to be influenced by, when we are solemnly addressing the Most High God: persons actuated by such considerations sing to their own praise and glory, rather than to God’s; and therefore they must rest satisfied with their reward, i. e. the reward they seek after; for it is certain that they will never receive any testimony of God’s approbation. Let me therefore remind you all, that the end of singing is to thank and praise the Lord; and that, whenever we join in psalms and hymns, we must be especially careful that we “make melody in our hearts to the Lord.” In this we shall be greatly assisted by a judicious use of instrumental music;—which leads me to observe further, that the Jewish assembly praised God WITH INSTRUMENTS OF MUSIC.

Many are prejudiced against church music; and it is certain, that it is capable of very great abuse: but it may also be employed to great advantage: it is said in my text, that they lifted up their voices with the trumpets and cymbals and instruments of music. Who can doubt but that the devotion of the congregation was greatly aided by these? Who can doubt, but that if Solomon, the wisest of men, at the most solemn season imaginable, not only used these instruments, but (as we shall have occasion presently to observe) was approved of God in the use of them, who can doubt, I say, but that they may be used to great advantage? As far indeed as they contributed to the pomp and grandeur of the temple worship, they may well be dispensed with under the Christian dispensation; since the excellence of the Gospel worship consists in its simplicity, in which respect it is directly opposite to the Jewish worship: but, inasmuch as it aided the devotion, its utility remains: and, I trust, that in a little time we shall find that effect arising from it.

In order to this, however, we must learn to distinguish between the natural effect of music on the organs of sense, and the spiritual effect of divine truths upon the soul. Those who attend only to the sound may experience the former; but to experience the latter, we must attend simply to the words we sing. We shall sing to little purpose “with the voice, if we sing not with our understanding also.” To promote this, I proceed to set before you,

  II.      The subject-matter of their praise—

A sense of the divine goodness and mercy was that which inflamed their souls. David had before recorded, in Ps. 136., the goodness of God, in his works of creation, providence, and redemption; and no less than twenty-six times in as many verses had he repeated that delightful truth, that “the mercy of the Lord endureth for ever.” In all probability that Psalm was now used by Solomon’s appointment; so that with the commemoration of every fresh act of mercy, the whole band united in singing, “For the Lord is good; for his mercy endureth for ever.” The grand subject therefore of their praise was, the goodness and mercy of God. And what abundant ground was here for praise! Who that surveys the wonders of creation, must not see the goodness of God stamped indelibly on every part of the universe? Who that sees the sun, ruling by day, and the moon and stars, ruling by night; who that sees this terrestrial globe furnished with every thing which can contribute to the happiness both of the rational and irrational creation; who that observes the variety and the beauty of God’s works, the fitness of every creature for its use, the subordination of one creature to another, and the joint concurrence of all to one common end; who that observes the fabric of the human body, that is so fearfully and wonderfully made, or reflects on the powers of the soul, which can in an instant soar from earth to heaven, and there contemplate not the heavenly bodies only, but even the Maker of them; who, I say, can view any part of the creation, and not exclaim with the Psalmist, “The Lord is good to all, and his mercy is over all his works?” Nor does his goodness less appear in the works of Providence: David, in the Psalm we have referred to, recounts most of the gracious acts which God had performed towards the Jewish nation from the first bringing of them out of Egypt to the time he penned that Psalm: those were no doubt recited with joy and gladness. And may not we also look back through the annals of our history, and see how often God has preserved us from our enemies, how he has prospered our nation in ten thousand instances, and how he is yet protecting us from foreign invasion and domestic tumults? Do we not see how good he is to us in making the earth to bring forth plenteously, and in providing for all our returning wants? May not every individual amongst us too trace the peculiar kindness of Providence to himself, in averting ills, or overruling them for good? Surely we have all experienced enough of God’s goodness to make us joyfully unite in songs of praise. But most of all is the goodness of God conspicuous in the work of redemption: this the Psalmist notices particularly, though indeed in but few words. The Jews fixed their attention more on the typical redemptions: but now that the shadows are removed, and the substance is set before us, we should survey the redemption of Christ with incessant wonder. Behold the goodness of God in giving us his only Son; in laying our iniquities on him; and in opening the kingdom of heaven to all believers! Behold him satisfying his own justice by the sufferings of his Son, and opening a way for the exercise of his mercy towards us consistently with his other perfections! This is the wonder; this is the bright display of goodness; this is the subject-matter of thanksgiving, to all the saints on earth, and all the saints in heaven. O that every tongue might pay its tribute of praise! and that we might all with united hearts and voices proclaim, that “the Lord is good!”

A further subject of their praise was the mercy of God, “His mercy endureth for ever.” How eminently did this appear in God’s dealings with the Jewish nation! for, notwithstanding all their murmurings and rebellions in the wilderness, he brought them into the land which he had promised them: and in due time he raised up his servant David, to whom he had confirmed all the promises which he had made unto the patriarchs; and now at last he had in a figure taken possession of the temple of Solomon, as a typical representation of his future dwelling in the temple of Christ’s body. These were proofs of the perpetuity of God’s mercy, and that he would not withdraw it from those to whom he had promised it. But here again we survey his mercy in far brighter colours: we see indeed that it endureth for ever: we have seen the mercy promised to our fathers long since performed: we have seen the Son of God, the Saviour of the world; we have seen him living, dying, rising, and resuming his throne of glory: we have seen him making an end of sin, and bringing in an everlasting righteousness; and now we behold him pouring out all the blessings of redemption on his Church and people. At this moment is his mercy as full and free as at the time he died upon the cross: at this instant do his bowels yearn over sinners: he invites them all, and importunes them to accept his proffered salvation: and to those who have tasted of his mercy he still continues to be gracious: he keepeth mercy for thousands, when they would cast it utterly away: he does not in anger shut up his tender mercies: he will chastise, but not cast off: he will “hide his face for a little moment; but with everlasting kindness will he have mercy upon us.”

Such was the subject-matter of their praise: and shall our tongues be silent? Have we not incomparably greater cause for thanksgiving than the Jews were even able to conceive? Let the praises of God then be in our lips; and let us unite our hearts and voices in declaring the goodness and mercy of our God.

Were this more the frame of our hearts, surely we should find God more frequently present in our worshipping assemblies; for he would certainly never leave us without “witness that we pleased him.”

This brings us to consider,

  III.      The testimony which God gave them of his approbation—

God had often vouchsafed to appear in a visible manner to his people: he went before them in a cloud through the wilderness, and conducted them in all their journeys: and, when Moses had finished the tabernacle according to the direction given him by God, it pleased God to give him a signal token of his presence and approbation. In Exod. 40:34, 35, it is said, “Then (when Moses had finished the work) a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle: and Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.” Exactly similar to this was the testimony which God now gave of his approbation, both to Solomon and all the assembly: “he came down in a cloud, and filled the house with his glory, so that the priests could not stand to minister there any longer.”

This cloud was the Shechinah, or symbol of the divine presence: and its coming down, and filling the place at that time, was a signal manifestation of the divine favour. This shadowy representation of the Deity was suited to that dispensation, wherein every thing was wrapped up in obscure types and shadows: it was calculated to strike their senses, and impress them with reverence for God; while, at the same time, the effect which it produced upon the priests served to intimate, that, when Christ should come, and the Deity truly appear in the temple of Christ’s body, the priests should cease to minister in their former manner, and the whole of that dispensation should be done away.

It is particularly proper on this occasion to notice the exact time when God was pleased to vouchsafe this remarkable testimony of his approbation. If we look to the text, we shall see that it was not when the sacrifices were offered, nor even when the ark was deposited in its place; but it was when the singers and the players on the musical instruments joined in one grand chorus of praise and thanksgiving: “It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord, and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good, for his mercy endureth for ever; that then the house was filled with a cloud.” We cannot doubt but that God approved of every part of this grand ceremony: but that which crowned the whole was, the tribute of praise offered by the chorus of vocal and instrumental music. We have before observed, that this, without the heart, would be a vain offering indeed: but, with the heart, no doubt it is pleasing and acceptable to God in the highest degree: it comes as near as possible to the worship of heaven, where, in one grand concert, they strike their golden harps, and sing, “Salvation to God and to the Lamb for ever!” In Rev. 14:1–3, St. John beheld in a vision the glorious company of heaven; and he says, “I looked, and, lo! a Lamb stood on the Mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps; and they sung as it were a new song before the throne.” Shall not we therefore endeavour to anticipate that blessed employment? shall not we strive to bring down heaven upon earth? shall not we from henceforth lift up our voices unto God, and every one be ambitious to join as in one general chorus? Yes, my Brethren, let me hope that many of you will unite your endeavours: call to mind the goodness of your God; think of his manifold and never-ending mercies; think of Jesus the fountain and foundation of all your blessings; stir up your hearts to gratitude; let not one be silent;—and while we are united in singing the high praises of our God, may God himself come down in the midst of us, and fill the house with his glory! Amen, and Amen I

CCCXCVI

GOD’S ACCEPTANCE OF DAVID’S GOOD DESIRES

  2 Chron. 6:7, 8.

Now it was in the heart of David my father to build an house for the name of the Lord God of Israel. But the Lord said to David my father, Forasmuch as it was in thine heart to build an house for my name, thou didst well, in that it was in thine heart.

FROM our general notions of the Deity, we should be ready to imagine, that he would not only permit, but encourage, the execution of every good thought that could come into our minds. But “his ways are not as our ways, nor his thoughts as our thoughts:” he appoints unto men their work according to his sovereign will, and uses what instruments he pleases for the accomplishment of his own designs. Moses, who had brought the people of Israel out of Egypt and led them through the wilderness, was not permitted to conduct them into Canaan; he must devolve that office on Joshua, and die without seeing the completion of the work he had begun. Thus David had conceived a noble idea of building a temple unto the Lord, and had made preparations for it to a most astonishing extent: yet God suffered him not to execute the work, but ordered him to leave it to Solomon his son. At the dedication of the temple, Solomon brought this fact to the remembrance of the people, partly perhaps with a view to honour the memory of David his father, but principally to display the sovereignty of God who had appointed him to that office, and the faithfulness of God in having enabled him to complete the work. But at the same time that he mentions the prohibition given to David his father respecting the execution of his design, he declares God’s gracious acceptance of the intention just as much as if it had been carried into effect, since it argued and evinced that state of mind which alone could have rendered the act itself acceptable in the sight of God.

In this incident, as related in our text, we notice,

  I.      The characteristic marks of true piety—

From the example before us, we see that,

  1.      Its aims are high—

[David sought to honour and exalt Jehovah’s name: and wherever real piety exists, it will inspire us with similar views and sentiments. To act merely with a view to this world, or for the promoting of our own interests, will appear unworthy of a rational and immortal being. We shall “look (that is, aim) not at the things which are visible and temporal, but at the things which are invisible and eternal.” We shall carry this spirit into all the common acts and offices of life: “whether we eat or drink, or whatever we do, we shall endeavour to do it all to the glory of God.” In speaking on this subject, St. Paul uses an expression of peculiar force: he says, that “as Christ had been, so he should continue to be, magnified in his body, whether by life or death.” Perhaps it may be thought, that such an aim was proper in an Apostle, but would be presumptuous in us: but it is equally proper for all; and indeed is necessary for all: for, “being not our own, but bought with a price, we should glorify God with our bodies and our spirits, which are his.”]

  2.      Its efforts earnest—

[David not only desired to build the temple, but collected materials for it, and contributed towards it to an incredible amount. Thus is piety always operative, and regards all earthly possessions as talents to be improved for God. The more those talents are multiplied to us, the greater obligation we shall feel to honour God with them; and every service which we are enabled to render him, we shall consider only as a step to further services. If we had attained the eminence even of Paul himself, and, like him, had laboured more than all the other Apostles, we should not be satisfied with any thing we had done, whilst any thing yet remained for us to do: we should “forget all that was behind, of the course we had already run, and reach forth unto that which was before, and press toward the mark for the prize of our high calling in Christ Jesus.” Yes; “as many of us as are perfect and upright in the sight of God, will certainly be thus mindedd.”]

  3.      Its desires are unbounded—

[Had David’s means been augmented an hundred-fold, his desire to use them for God would have proportionably increased: his ability would still have been the measure of his exertions. True piety regards, not the opinion of the world, but the will of God: it looks at the precepts, the promises, the examples, set before us in the Scriptures; and makes them the standard of its aims and efforts. The precepts require us to “love and serve God with all our heart, and all our mind, and all our soul, and all our strength:” the promises give us reason to hope that we shall be “cleansed from all unrighteousness,” and “be renewed after the image of our God in righteousness and true holiness:” and God proposes himself to us as our pattern, that we should “be holy, as he is holy,” and “be perfect, even as our Father which is in heaven is perfect.” However short of these things the Christian falls in point of practice, he desires, if it were possible, to fulfil all that is required of him, and to attain “the full measure of the stature of Christ himself.” In a word, he realizes in his experience the prayer of Epaphras, and “labours fervently and incessantly to stand perfect and complete in all the will of Godf.”]

Whoever possesses such piety in his heart, shall assuredly be honoured with,

  II.      God’s approbation and acceptance of it—

Without the heart, no services that we can render to the Lord are pleasing to him—

[God says to every one of us, “My son, give me thy heart:” and, if we withhold that, he regards nothing else that we can give him: our very prayers and our praises are only an abomination to him — — —]

But, where the heart is, even the smallest services are pleasing in his sight—

[God judges not of our services by their magnitude in the eyes of men, but by the measure of love and zeal with which they are performed. The widow’s mite was on this account considered as “more” than all the offerings of the rich: in itself, it was nothing; but, as indicating the state of her mind, it was above all price. And it is worthy of observation, that the most encouraging promises in Scripture are given to such expressions of our feelings as most indicate the sincerity of our hearts. A sigh, a groan, a look, a wish, a silent tear stealing down the cheek, are amongst the most acceptable offerings that we can present to God. And when his Holy Spirit operates most powerfully upon our hearts, it is “with groanings which cannot be utteredi.” If he looked at the outward services merely, the poor would labour under the greatest disadvantages: but we are assured, that he forms no such partial estimate of men’s conduct; but that, “if there be first a willing mind, he accepts us according to what we have, and not according to what we have not;” so that, provided our exertions be proportioned to our ability, the poorest and weakest amongst us shall be approved and rewarded equally with those whose abilities and opportunities have been most enlarged: yea, if through the good providence of God we be incapacitated for any service whatever, yet, if we desire to serve God, he will bear testimony to us before all, saying, “Thou hast done well, in that it was in thine heart to serve me.”]

  APPLICATION—

That we may obtain such a testimony from the Lord,

  1.      Let the advancement of the Church be dear unto us—

[There is a temple which we are called to build, and of which the temple of Solomon was but a type and shadow; I mean, the Church of Christ, which to all eternity shall be “the habitation of God through the Spirit.” For the advancement of that, we should long, and pray, and strive; and never cease from our exertions, till God himself “shall bring forth the head-stone, and the whole universe shall shout, Grace, grace unto itm!”]

  2.      Let us, in all that we do, be particularly attentive to our own hearts—

[Many sinister motives are apt to arise, and to pollute our best actions: our liberality is apt to savour of ostentation, and our spiritual affections of pride and vanity. But God, “to whom all things are naked and open,” will judge according to what he sees in the inmost recesses of the heart; approving of the good that was there, though never carried into effect; and disapproving of our latent hypocrisy, by whatever specious appearances it had been concealed from mortal eyes. Only take care that the heart be right with God, and then all will be well with us, both in time and eternity.]

  3.      Let us be contented with doing what we can for God, though we should not succeed according to our wishes—

[If our labours be crowned with present success, we receive, as it were, a present recompence: but if our labour appear to be in vain, we may expect a suitable recompence hereafter. God will reward us, not according to our success, but according to our labour. The very consciousness of endeavouring to honour God is itself an ample reward for all that we can do. Whether we ourselves reap, or leave others to enter into our labours, we should be equally well pleased to serve our God. Let this thought animate us all in our respective stations; and whether our abilities be more or less, let us all endeavour to obtain this testimony from the Lord, “He hath done what he could.”]

CCCXCVII

CONDESCENSION OF GOD IN BECOMING INCARNATE

             2 Chron. 6:18.

Will God in very deed dwell with men on the earth?

IT is nothing but a want of reflection, that keeps us from being filled with incessant wonder and astonishment. The things which God has done for us in the works of creation and providence, if duly searched out, would furnish abundant matter for our profoundest adoration. But the provision which he has made for our redemption exceeds all the bounds of credibility. Even those manifestations of his mercy whereby he shadowed forth the mystery of his incarnation, were so stupendous, that Solomon, who beheld them, could scarcely believe his own eyes. He had erected a temple which was to be a type of Christ’s human body. He had just seen God coming down in a cloud to take possession of that temple, and filling it with his glory. He was in the act of dedicating it to God, and of praying that it might be, as it were, an habitation for him: but struck with astonishment at the requests which he was presuming to offer, he pauses, and breaks forth into this hesitating, admiring, adoring exclamation, “But will God—in very deed—dwell—with men—on the earth?” This was an inconceivable act of condescension as it respected his symbolic presence in a temple of stone; but it was infinitely more so, as it respected his real presence in a body of flesh. To illustrate this we shall,

  I.      Contrast the characters of God and man—

We can be at no loss for matter to illustrate this subject, since light and darkness, or Christ and Belial, are not more opposite. But that we may not exceed the limits proper for this part of our discourse, we shall draw the contrast in two particulars only:

  1.      The majesty of God, and the meanness of man—

[We have no higher ideas of majesty than those which are conveyed under the terms appropriate to royalty. God therefore, in order to suit himself to our feeble apprehensions, adopts those terms in reference to himself. He assumes the title of a king; he is “King of kings, and Lord of lords.” He has moreover all the ensigns of royalty; “heaven is his throne, and earth his footstool.” Unnumbered hosts of angels are his retinue; “thousands of thousands minister unto him, and ten thousand times ten thousand stand before him.” Instead of the equipage of an earthly monarch, he “maketh the clouds his chariot, and rideth on the heavens us upon a horse.” So great is his majesty, that “all the nations of the earth are before him only “as the drop of a bucket, or as the small dust upon the balance;” yea, “they are less than nothing and vanitye.” And so “terrible is his majesty,” that, “if he touch the mountains, they smoke; and, if he but look upon the earth, it trembles.” But in attempting to speak of his majesty, we only “darken counsel by words without knowledge.” Suffice it therefore to add, that “the heaven of heavens cannot contain himg;” and that “his greatness is unsearchable.”

But what is man? an atom insect of an atom world. If we compare him with the globe on which we stand, he is a mere worm: but if we compare him with the visible creation; and still more, if we view the universe with the eye of a philosopher, if we compute the distances of the fixed stars, if we suppose that multitudes of them are, like our sun, the centre of different and independent systems; if we then compare him with these, what an insignificant being will he appear! The smallest grain of sand is not so diminutive in comparison of the whole terrestrial globe, as the whole human race would be when compared with the other works of God’s hands. But unworthy as man is of God’s notice in this view, he has rendered himself incomparably more unworthy by the commission of sin. By this he is become, not merely worthless, but odious and abominable. In this respect the whole human race are involved in one common lot: and so contemptible are they in his eyes, that there is scarce an animal among the brute creation to whom he does not liken them, and that too in reference to their most hateful qualities: from whence we may understand, that man is a compound of every thing that is noxious and hateful.

And can we conceive, that so great and glorious a Being as God should ever deign to notice man; and not only to notice him, but to dwell with him?]

  2.      The purity of God, and the sinfulness of man—

[Holiness is that attribute of the Deity which is most eminently glorified by the heavenly choir: they cry day and night, saying, “Holy, holy, holy, is the Lord of hosts!” On earth too this perfection is peculiarly admired by the saints, who “give thanks at the remembrance of his holinessk.” Such was God’s abhorrence of iniquity, that he cast the fallen angels out of heaven. Nor can he behold sin in man, without feeling the utmost indignation against it. But why do we mention these things? Such is the holiness of God, that “he chargeth even his angels with folly;” and “the very heavens are not clean in his sightn.”

As for man, he is, unhappily, a perfect contrast to God in these respects. He is polluted in every member of his body, and in every faculty of his soul. The inspired writers seem to have laboured, as it were, to mark the extreme depravity of man, by specifying that his members are altogether instruments of unrighteousness: his “eyes are full of adulteryp,” and his “ears deaf as an adder;” his “mouth and lips full of cursing and bitterness;” his “tongue is a world of iniquity, set on fire of hell,” and “his throat an open sepulchre;” “both his hands are employed to work iniquity;” his “feet are swift to shed blood;” and, to complete the whole, “his inward parts are very wickedness.” His soul is, if possible, yet more depraved: his understanding is blinded, so that it “puts evil for good, and darkness for light.” His will is rebellious, so that it cannot bow to the commands of God. His affections are earthly and sensual. His memory is retentive of what is evil, while it lets slip every good admonition or advice. His conscience is partial, excusing where it should condemn; and, in too many, it is “seared as with a hot iron.”

Contrast this character with that of God; and then say, whether it be possible for God to dwell with man.]

Having thus prepared the way, we will,

  II.      Give an answer to the question proposed in the text—

Our answer is short: He not only will dwell with man on the earth; but he has done it. He has dwelt with man,

  1.      Symbolically—

[When Israel came out of Egypt, God went before them in all their way, and guided them by a pillar and a cloud: and even to the time of the Babylonish captivity, did he continue by that symbol of his presence to dwell in the midst of his people. This alone was sufficient to shew the condescension and grace of God; and to prove that he will make his abode with those who are the objects of his special favour.]

  2.      Personally—

[Wonderful as it may appear, God has taken upon him our nature and dwelt amongst us. In the fulness of time, he appeared on earth; and, though formed, without the intervention of man, by the agency of the Holy Ghost, he came into the world like other infants, passed through the hepless years of childhood, wrought at a low trade till the age of thirty; and then continued nearly four years longer in the exercise of his ministerial office, as the instructor of men, and the Saviour of the world. While he was despised and rejected of men, and accounted a worm and no man, he was “God over all blessed for evermore:” “in him dwelt all the fulness of the Godhead bodily.” It was in order to prepare the world for this, that he so often appeared to the patriarchal saints, and that he for so many centuries abode in the tabernacle and the temple. By manifesting himself in our flesh, he has clearly shewn, that “as his majesty is, so is his mercy.”]

  3.      Mystically—

[There is yet another temple in which God delights to dwell, even in the broken and contrite heart. He has repeatedly promised, that he will thus distinguish those who seek him in spirit and in truth. “He will come to them, and make his abode with them.” “He will dwell in their hearts by faithe.” “He will manifest himself unto them as he does not unto the world.” It was in this way that he enabled all the primitive Christians to shine as lights in a dark world, and to maintain their steadfastness in the midst of the most cruel persecutions. It is in the same way that he still upholds and sanctifies his chosen people: “Such honour have all his saints.”]

  APPLICATION—

Has God in very deed dwelt with man on the earth? Then let us,

  1.      Marvel at our own ingratitude—

[Who would imagine that God should have become a man for us, and should offer moreover to dwell in our hearts, and that we should be so unmindful of him? Is it a light thing that he has done; to assume our nature, when he passed by the fallen angels; to assume it in its fallen debased state, as far as he could consistently with his own unspotted holiness; to assume it for the express purpose of bearing our sins and expiating them by his own death? Is it a light thing that he offers to do, when he begs us to open our hearts to him, that he may make them his habitation? Yet what are the returns we make him? We do indeed commemorate both his incarnation, and the descent of the Holy Spirit: but how? with holy feasting, and with spiritual joy? Do we not rather act, as if he came to liberate us from all restraints, and to give us a licence to forget him, and to abandon ourselves to carnal pleasure? Let us only reflect on the manner in which these holy seasons have been spent by all around us, and how little our own spirit and conduct have accorded with the mercies vouchsafed unto us, and we shall see reason to blush and be confounded, yea rather, to weep in dust and ashes.]

  2.      Seek to dwell with him in heaven—

[For what purpose has God revealed himself to us in this diversified and astonishing manner? Has it not been to display the exceeding riches of his grace, and to encourage our application to him for an interest in his favour? Yes; he would not that we should “dwell with everlasting burnings;” but rather that we should be made partakers of his glory. It was for this end that he became incarnate, and died upon the cross: it is for this end that he yet daily strives with us by his Spirit. In very deed he dwelt with man on earth, that we might dwell with God in heaven. Let us then make a suitable improvement of his unbounded mercy; and secure that exaltation, which he, by his own humiliation, has prepared for us.]

CCCXCVIII

DEDICATION OF THE TEMPLE

  2 Chron. 6:41.

Arise, O Lord God, into thy resting-place, thou, and the ark of thy strength: let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness.

THE fuller account of the dedication of Solomon’s Temple is given us in the 8th chapter of the First Book of Kings. But in this place we have a most interesting part of Solomon’s prayer, which in the former place is omitted. The piety and the pathos of these concluding sentences are worthy of the highest admiration. If we were to confine our notice of them to that particular occasion, they would be found replete with instruction: but, knowing as we do the figurative nature of that whole dispensation, we must of necessity point out the bearing of these words upon our own times, and upon the Christian Church: and for that purpose we will shew,

  I.      What Solomon desired as the crown of all his labours—

He had built the temple, which in grandeur and beauty exceeded any structure that ever existed upon earth; and he had deposited the ark in the place prepared for it. But he was not satisfied with having executed the office which God had so graciously assigned him: he desired that God would vouchsafe his presence in the temple, and render it the means of manifesting his own glory, and of dispensing his blessings to his favoured people: and, therefore, in this concluding prayer he implored,

  1.      The special presence of the Deity in the temple, as His fixed abode—

[The ark had hitherto dwelt only in a tabernacle which was moved from place to place. Henceforth it was to have an abiding resting-place in the temple. But in vain would the temple have been built, and in vain the ark fixed in its place, if God himself did not accompany the ark with his special presence. It had been hitherto “the ark of God’s strength; because God had, on many occasions, wrought as it were in concert with it, exerting his almighty power wherever it went: but if he should detach himself from it, the people had already seen how incapable the ark itself was of affording them protection, when it had not been able even to protect itself from the Philistine army. Therefore Solomon prayed, that God himself would, by that symbol of his presence, the cloud of fire, abide upon it; and thereby give a public testimony of his approbation of the measures which had been adopted, and a visible pledge of his continued favour to his people.]

  2.      An abundant effusion of his promised blessings on all who should frequent it—

[Without this, no good end would be attained. Without this, God would not be glorified, nor sinners saved. Hence Solomon prayed for all, both priests and people, that the one might “be clothed with salvation,” and the other “rejoice in goodness.” That temporal prosperity was included in his petition is probable enough: but, doubtless, spiritual blessings were chiefly solicited, as the portion of them all. A holy priesthood is an inestimable blessing to any people: for, if “they who handle the Law transgress itb,” and “they who should be a light to others are themselves in darkness,” what can be expected, but that a general declension should ensue? Hence he desired that the priests should be, not merely habited in white garments, but clothed with righteousness and salvation; that so they might be examples to the flock, and edify the people to whom they ministered. In behalf of the people, too, he desired that they should find a rich feast in all God’s ordinances, “being abundantly satisfied with the fatness of God’s house, and drinking there of the rivers of his pleasures.” In a word, he desired that universal piety might prevail, and that the happiness attendant on it might be universally dispensed.]

But we hasten to shew,

  II.      What infinitely richer blessings we may expect under our more perfect dispensation—

The temple, with every thing pertaining to it, was “a figure for the time then present,” a “shadow of good things to come.”

[Here we must view the Lord Jesus Christ, who is the true Ark, in which the tables of the Law were deposited, and on which the mercy-seat was placed, and into which the angels desired with incessant scrutiny to search. Yes, in the verse following my text, Solomon clearly refers to him: “O Lord God, turn not away the face of thine anointed: remember the mercies of David, thy servant!” What was the mercy here pre-eminently referred to? It was, that God in due time would raise up unto David that august progeny, “who should sit upon his throne; and of whose kingdom there should be no end.” The very words of Solomon are so applied by the Prophet Isaiahg, and so explained by St. Peter, who both cites them, and comments on them to this precise effect. But that which throws the fullest light upon this passage, is the 132d Psalm, (probably composed by Solomon himself on this very occasion,) wherein all the same expressions are twice used; first, in a way of prayer; and next, in a way of promise: and their prophetic reference to Christ is plainly and incontrovertibly declared: “Arise, O Lord, into thy rest; thou, and the ark of thy strength. Let thy priests be clothed with righteousness; and let thy saints shout for joy: for thy servant David’s sake turn not away the face of thine anointed. The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.”

What, then, in this sense of the passage, is the desire here expressed? It is simply this: “Come, O blessed Lord, and dwell in thy house, as thou hast promised!” Thou hast said, “Wherever two or three are met together in my name, there am I in the midst of them:” and again, “Lo, I am with you alway, even to the end of the world.” Let it now be seen that thou art with us: “manifest thyself unto us, as thou dost not unto the world:” and let it be clearly shewn, by the mighty working of thy power upon our souls, that we are indeed thy people!]

The blessings we may expect are great, in proportion to the excellency of the dispensation under which we live—

[What ministers may we not hope to find in the Christian Church, instructed us they are in the great mystery of redemption, and commissioned as they are to proclaim salvation to men through the sacrifice of their incarnate God! If “they who bare the vessels of the Lord,” under the Jewish dispensation, were required to “be clean;” much more should they be holy, and “clothed with righteousness,” who go forth as ambassadors from God, and stand in the very place of Christ, to preach the word of reconciliation to a guilty world. And what ought our people to be? What may we not expect from them who are thus divinely taught, and who have all “the unsearchable riches of Christ imparted to them?” We are told, that, “by comprehending with all saints what is the breadth and length and depth and height of the love of Christ, we are to be filled with all the fulness of God:” and therefore we may well expect that those who, through the ministry of the Gospel, are led into the knowledge of these incomprehensible mysteries, will “rejoice in all this goodness,” yea, “rejoice in it with a joy that is unspeakable and glorified.” Certainly, the fruit of the Gospel should exceed that of the Law: for so are we taught in Scripture to expect, that “the light of the moon in our day should be as the light of the sun, and the light of the sun seven-fold.” “Behold,” says God, “I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad, and rejoice for ever, in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy: and I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.” This, then, Brethren, is the blessedness I desire for you: and I pray God that all of us, both priest and people, may so walk, as to approve ourselves to Him, who assumed our nature, and tabernacled amongst us, and laid down his life for us.]

To IMPROVE this subject, I would add,

  1.      Let us consecrate our souls to God, as his temple—

[Glorious as the Temple of Solomon was, and greatly as God honoured it by his presence, I hesitate not to say, that it was contemptible, in comparison of an abode which you may offer him in a broken and contrite spirit — — — The Father, Son, and Holy Spirit, will come and take up their residence within you, Brethren, if you will but open the door of your hearts, and implore of them this high honourq. And what holiness and happiness you shall then possess, I need not say. Let every one of you seek this honour; and not one of you shall be disappointed of his hope — — —]

  2.      Let us plead with him his great and precious promises—

[Solomon entreats of God to “remember the mercies promised to David.” Thus take you every promise contained in God’s blessed word; and spread it before him. He bids you “put him in remembrance, and declare your affiance in him.” And if you do this, you shall be constrained to acknowledge, as Joshua after an experience of fourscore years acknowledged, that not one of all the things which God has promised to you has ever faileds — — —]

CCCXCIX

GOD’S REGARD FOR HIS OWN HOUSE

  2 Chron. 7:15-16.

Now mine eyes shall be open, and mine ears attent unto the prayer that is made in this place. For now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually.

NEVER, from the foundation of the world, was there so magnificent a structure as Solomon’s Temple, or so imposing a scene as that which took place at the dedication of it — — — The prayer which Solomon offered on that occasion was no less remarkable: in point of humility and fervour and propriety, nothing could exceed it. The answer also that was given to it was singularly encouraging. Compare the petition to which my text refers, with the answer given to it in the text itself: “Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place.”

These very words does God repeat to him in a way of promise, and with great additional force: “Mine eyes shall be open, and mine ears attent unto the prayer that is made in this place: for now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually.”

These words will afford me a fit occasion to shew,

  I.      The regard which God bears to his house—

We marvel at the condescension of Almighty God, when he says, “Mine eyes and mine heart shall be there perpetually.” But he regarded that structure, and he regards every place that is built for his more immediate service,

  1.      As the house where he will more especially reside—

[The whole land of Israel was dear to him in this view. Moses says of it, “It is a land which the Lord thy God careth for; the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year.” But this house was his more peculiar residence: “his name was put thered.” He was invited by Solomon to come and take possession of it: “Arise, O Lord, into thy resting-place, thou, and the ark of thy strength!” And, in answer to his request, he came down visibly and abode within it: “Now, when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the Lord filled the house. And the priests could not enter into the house of the Lord, because the glory of the Lord had filled the Lord’s house.” To this event the Psalmist refers, when he says, “The Lord hath chosen Zion: he hath desired it for his habitation: This is my rest for ever: here will I dwell; for I have desired itg.” Hence it may well be said, that “God loveth the gates of Zion more than all the dwellings of Jacob.”]

  2.      As the theatre where he will display his glory—

[In the temple were displayed, under types and shadows, all the wonders of redeeming love. The sacrifices that were offered, the consuming of them upon the altar, the carrying of their blood within the vail to sprinkle the mercy-seat of the Moat High, the offering of incense also before the mercy-seat, all prefigured the atoning sacrifice, and the prevailing intercession of the Lord Jesus, through which every sinner in the universe may find acceptance with God. The whole of the services there offered were “a shadow of good things to come:” and in the temple alone were they suffered to exist. But now are the same things declared plainly and explicitly by every servant of the Most High that is called to preach the Gospel of Christ. Yes, every minister that is taught of God proclaims this truth: “It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” And though this message may be greatly diversified in the mode of its delivery, it is in substance the same with all: for every faithful minister “determines, with the Apostle, to know nothing among his people save Jesus Christ and him crucified.” And where is this mystery unfolded, but in the house of God? True, the house of God is pre-eminently “the house of prayer;” but it is also the place where “the glory of God is displayed as shining forth in the face of Jesus Christ,” and a free salvation is proclaimed to all the sinners of mankind.]

  3.      As the throne from whence he will dispense his blessings—

[To the temple of old, every sinner brought his offering: and from thence he departed with a comfortable hope that he was accepted of his God. And say, Brethren, whether you have not found God in this place, ready to hear and answer your most enlarged petitions? Have you not found the word, that was delivered in the Saviour’s name, “quick, and powerful, and sharper than a two-edged sword?” Has it not brought conviction to your minds; and been effectual, also, to administer consolation to your souls? Has not grace been administered by means of it? and have you not found it a channel of communication to your souls, insomuch that you have here “drunk as of rivers of water,” and “feasted, as it were, upon fat things,” that have nourished your souls unto life eternal? Yes verily, God has said that he would “beautify the place of his sanctuary, and make the place of his feet glorious;” and in these divine communications his own soul, no less than the souls of his people, has been refreshed, and filled with joyn.]

From the regard which God bears to his house, we see,

  II.      The feeling which we also should have towards it—

Are God’s “eyes and heart upon his house perpetually?” Then we also should regard it,

  1.      With a reverential sense of its sanctity—

[I readily grant, that there is not the same measure of sanctity in holy buildings and in holy vessels now, that there was under the Mosaic economy, where “Touch not, taste not, handle not,” constituted so great a part of the divine Law. But, on the other hand, there is an immense distance between things sacred and things common: nor is there any person of real piety who would willingly break down this distinction. It is possible, I grant, for this idea to be carried to an extreme of superstition: but it is equally possible for it to be spurned at in a way of grievous impiety. Different usages may prevail in different places, in perfect consistency with a becoming reverence for the house of God: but what our blessed Lord did in driving the buyers and sellers out of the temple, may serve to shew us, that what has been consecrated to God ought not to be turned to a profane use: and more especially, whilst it is acknowledged as the place which God delights to honour with his peculiar presence, it should be approached with reverence; and, in the spirit of our minds at least, we should “put off our shoes, when we tread on such holy ground:” for God has expressly and most authoritatively said, “Thou shalt reverence my sanctuary: I am the Lord.”]

  2.      With gratitude for mercies there received—

[Methinks, of some of you it may be said, that “you were born there.” And what a blessing is this! In comparison of it, the whole world is lighter than the dust upon the balance. Call to mind how ignorant you once were of those things which belong to your everlasting peace. Once you knew not what guilt you had contracted in the sight of God, and to what tremendous judgments you were exposed. You knew not what provision God had made for you in his Gospel. The necessity of an atonement; the suitableness and sufficiency of the atonement which Christ has made; the nature of a life of faith on Christ; the work and offices of the Holy Spirit; the beauty and excellency of holiness; these, and a variety of other things, were altogether unknown to you, till you heard them in this place, and God “opened the eyes of your understanding to understand them.” Only call to mind what a load of guilt has been removed from your souls; what peace and joy have flowed in upon you through the preached word; what strength has been imparted to you to resist temptations, and to fulfil your duties to the Lord; and, finally, what anticipations and foretastes of your heavenly inheritance you have here enjoyed; and you will not regard with indifference the very spot where such mercies have been vouchsafed unto you; but will be ready to say, “If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not that Jerusalem above my chief joy.”]

  3.      With desire for yet further blessings—

[To our latest hour shall we need yet further blessings from the Lord. As all the males of the land came up to the temple thrice every year to offer their accustomed offerings, so we must still come up to the house of God, to renew our supplications at the throne of his grace, and to receive from him such communications as our necessities require. Even when at a distance from the temple, the Jews looked towards it with a view to express more fully their faith and hope in the God of Israel: and so should we, not indeed to any individual edifice, but to the house of God where his people are assembled; “panting after it as the hart after the water-brooks, and saying, When shall I come and appear before God?” It should be a comfort to us to reflect how often we have in past times “gone up with the multitude to the house of God with the voice of joy and praises;” and we should long to have those opportunities renewed, that God may yet again be glorified in us, and that the whole work of his grace may be perfected within us.]

  IMPROVEMENT—

  1.      As members of the great community, let your expectations be enlarged—

[“When did God ever say to any, Seek ye my face in vain?” No indeed; “God delighteth in the prayer of the upright:” not a sigh shall pass unnoticed by him, or a look be directed towards him, without some special token of his regardu. “Only draw nigh to him, and you never need fear but that he will draw nigh to you.”]

  2.      As individual believers, assure yourselves that God will not overlook you—

[Did God so regard the Temple of Solomon? Know, that ye who believe in Christ are far more acceptable temples than that. Whilst that was yet standing in all its glory, God poured contempt upon it in comparison of “a poor and contrite spirit.” Yes, “to a contrite sinner he will look” with complacencyz; and “in him will he dwell, as in his temple.” Towards him “his ears shall be attent;” and on him shall be fixed “his eyes and his heart perpetually.” Know, then, your privilege, my beloved Brethren; and value as you ought the honour thus accorded to you.]

CCCC

THE DUTY OF PROTESTANTS

  2 Chron. 11:13, 16.

And the Priests and the Levites that were in all Israel resorted to him out of all their coasts — — — And after them out of all the tribes of Israel such as set their hearts to seek the Lord God of Israel came to Jerusalem, to sacrifice unto the Lord God of their fathers.

IN this age of Revolutions, it may be well to turn our attention to perhaps the greatest, speediest, completest and least sanguinary revolution that is recorded in the annals of the whole world. The empire of Solomon, if not large in extent, was exceeding powerful: but no sooner was he removed from it, than his son, instead of conciliating the regards of his subjects, disgusted them with the most insulting menaces, and drove them, in utter desperation, to revolt. Far the larger half of his people, even ten tribes out of twelve, formed themselves into a separate and independent state; and continued, throughout all successive periods of their existence, not only an independent, but an hostile nation. To enter into any discussion about the rights of the different parties, would be altogether foreign to our purpose, and to the occasion for which we are assembled: though we cannot refrain from expressing our most unqualified reprobation of Rehoboam’s folly, in listening to the extravagant counsels of his young friends, instead of following the sage advice of the elders. But, in a religious view, this revolution was pregnant with consequences of the most important nature. Jeroboam, in order to keep his new subjects from going up to Jerusalem to worship according to the Law of Moses, set up golden calves in Dan and Beth-el, that the people might worship them, or, perhaps, that they might worship Jehovah in and through them. Having appointed a new worship, he appointed new priests to officiate in it, excluding of course from that service all the ministers of Jehovah. What now must be done throughout all his dominions? Shall the godly conform to this idolatry? No: a schism was instantly created: and all the godly in the land, whether Clergy or Laity, forsook their country, and united themselves to the worshippers of Jehovah in Jerusalem; entering thus their solemn protest against the abominations which had been introduced.

Now this will lead me to set before you,

  I.      The conduct of Protestants in that day—

It was not on account of some trifling regulations about non-essential matters, that they withdrew themselves, but on account of the utter subversion of their religion, and the establishment of idolatry in its stead. Nor did they rise up in rebellion against the government, or attempt to maintain their religion with the sword. They peaceably withdrew; and sought to enjoy in another country the blessings of which they were deprived in their own. Their conduct was altogether such as became the servants of the Most High:—

  1.      They bore their testimony against the reigning abominations—

[Of all the clergy of the land, we read not of so much as one who consented to renounce his principles for filthy lucre sake. A noble exemple this! and nobly followed, too, by all the godly of the land! for it is said, “After them” that is, after their example, “out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel, came to Jerusalem.” It is probable that they had no hope of effecting my thing by remonstrance: but here was a testimony far more decisive than any mere remonstrance could be. It was open and visible to all; and could not but produce a very great sensation through the land. It spoke, in fact, so loudly and intelligibly, as to leave the whole nation without excuse.]

  2.      They adhered steadfastly to the service of their God—

[It is said, “they came to Jerusalem, to sacrifice to the Lord God of their fathers.” It was by sacrifice only that they could approach their God: and it was in the temple only that the sacrifices could be offered. Thither, then, they would go. Nothing should detain them from thence. They would not willingly offend man: but they were determined not to neglect their God. His honour and his authority were, in their minds, considerations of paramount importance: and, if enjoined to worship any other God, or to refrain from serving him, their answer was, “Whether it be right to hearken unto you more than unto God, judge ye.”]

  3.      They renounced all for conscience sake—

[The priests left their cities, their suburbs, their possessions, and abandoned all for conscience sake. The people, too, even all the godly of the land, forsook their all, that they might approve themselves faithful to their God. This was a severe test of their integrity: but their piety was equal to the occasion. And though, in individual instances, we may certainly find much greater sacrifices for conscience sake, yet perhaps, on so large a scale, this was never equalled in any country under heaven.]

But let us pass on to what more immediately concerns ourselves, namely,

  II.      Our duty, as Protestants, at the present day—

The abominations of Popery are scarcely more tolerable than those which Jeroboam established. And it is a mercy to us that our forefathers had courage and piety enough to protest against them. But we have our duties also to perform—

  1.      We should realize our own religious principles—

[To what purpose do we renounce the superstitions of the Romish Church, whilst we hold fast the greatest and most fundamental error of all, the doctrine of human merit? I grant that we do not maintain this error in the same open, gross, and avowed way in which it is held by the Papists: but on the subject of salvation by faith alone we have all the same jealousies as they. Yes, though Protestants by profession, the great mass of us are looking for salvation by our own repentances or reformations, rather than by the simple exercise of faith in Christ. In the ministry of the word, instead of bringing forward the great doctrine of justification by faith alone, as that which is universally admitted, approved, and gloried in, we are forced to make a thousand apologies, in order to ward off from ourselves the imputation of being Antinomians and heretics. O Brethren! it should not be thus. We ought all to rejoice that we are emancipated from the bonds in which Popery holds its deluded votaries, and to glory in the Lord Jesus Christ as all our salvation and all our desire — — —]

  2.      We should shew their superior efficacy to sanctify the heart and life—

[There have been doubtless many eminently pious men in the Church of Rome: but they were pious in despite of their errors. So far as they were influenced by superstition, their piety was debased, rather than advanced. Christianity gives liberty to the soul, instead of reducing it to a state of bondage: and, if we possess that liberty, it should elevate us to a higher and nobler course than can be attained by the servile principles of Popery. Papists withdraw altogether from the world: we, whilst in the world, should shew ourselves above it; “dead to” its cares, and “crucified to” its allurements. They, in order to mortify the flesh, have recourse to absurd and self-tormenting usages, which, whilst they lacerate the body, puff up the soul with pride and self-applause. We must seek the elevation of the soul in high and holy affections, “having our conversation in heaven,” and delighting ourselves in God — — —]

  ADDRESS,

  1.      Those who are conforming to this vain world—

[Behold the conduct of the pious Israelites, and blush. They, for the honour of their God, forsook all that they possessed: and if you, either from the love of the world, or from the fear of man, are averse to make this sacrifice for your Lord and Saviour, glory not in being Protestants; but seek to become Christians: for on no other terms than these will Christ ever acknowledge you as his disciples — — —]

  2.      Those who, like the Israelites, are “setting their hearts fully to seek the Lord their God”—

[No man ever repented of “following the Lord fully.” Such persons may have less of this world; and may at times be reduced to great necessities, even as the Apostle Paul was on different occasions. But the presence of God with their souls, and the testimony of a good conscience, will amply compensate for all the losses they can sustain, and for all the evils they can suffer, in so good a cause. Even in this present life will those who give up their all for Christ, “receive in return an hundred-fold:” but what they shall reap in the eternal world, who can tell? Ask those who are now in heaven, “whither they came out of great tribulationsd,” whether they have ever for one instant regretted the sacrifices they made for the Lord: and take for your own comfort the testimony which you feel well assured you would, without one single exception, receive from them.]

CCCCI

HUMILIATION THE MEANS OF DELIVERANCE

  2 Chron. 12:7.

And when the Lord saw that they humbled themselves, the word of the Lord came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them.

REPENTANCE is so plain and acknowledged a duty, that it is never unseasonable to call men to the performance of it: whilst, on the other hand, so great are our encouragements to it, that we rather account it a privilege than a duty. The instances wherein God has recorded his condescension to penitents of old time, are almost numberless: the one before us, even if there were no other, would of itself be sufficient to encourage all, whether nations or individuals, to abase themselves before him, and to seek his favour with an assurance that they should not seek it in vain.

For the space of three years Rehoboam continued to walk in the ways of David and of Solomon. But having, as he thought, strengthened himself against all assault from foreign enemies, “he forsook the law of the Lord, as did all Israel together with himb.” For this great defection God stirred up Shishak king of Egypt to come forth against him with a large army. Shishak doubtless was of himself willing enough to invade a country which offered the prospect of such abundant spoil as Jerusalem did at that time: but, though unconscious of any foreign agency, he was only an instrument in God’s hands, sent forth to punish the transgressions of revolted Israel. Success attended the invading army in all their movements; the fenced cities all successively fell into their hands; and at last Jerusalem itself became their prey. In less than five short years was all the wealth which David and Solomon had treasured up in the temple and in the king’s house, swept away, and delivered over as a spoil to a victorious enemy. And now would Jerusalem itself also have been utterly destroyed, if the arm of justice had not been arrested by the penitential cries of Rehoboam and his nobles. God had sent a prophet to declare to them the grounds and reasons of the judgments that were now inflicted on them: and they, seeing that all other hope had failed them, betook themselves to repentance. To this God had respect, as our text informs us; and, on seeing their repentance, he sent the same prophet to assure them, that he would suspend his uplifted arm, and forbear to execute upon them his judgments according to the full measure of their deserts.

Now from the message which was sent them from the Lord we may properly observe,

  I.      That sin will surely bring the judgments of God upon us—

[It matters not by whom sin is committed; for all are equally amenable to the laws of God, and must stand on an equal footing at the bar of judgment. Kings and princes are in this respect on a level with the lowest of mankind: for “with God is no respect of persons.”

Nor must we imagine that those sins only which are of greater enormity in our eyes will be noticed by God: for he notices the violations of the first table, as well as of the second; and those of defect as well as those of actual transgression. The sum of the two tables is, that “we should love the Lord our God with all our heart, and soul, and mind, and strength; and our neighbour as ourselves:” and it will be to little purpose, that we have not bowed down to strange gods, if we have withheld from Jehovah the entire devotion of our souls; or that we have not injured our neighbour by the open crimes of adultery and murder, if we have withheld from him those holy exercises of brotherly affection which God has made his due. Sins of omission must be accounted for, as well as those of commission: and not one escapes the notice of the heart-searching God.

Our iniquities, because committed long ago, may be forgotten by us: but not one of them is forgotten by God: they are all recorded in the book of his remembrance: and the precise measure of “wrath” that is due to each “is treasured up,” against the day that the vials of God’s wrath shall be poured out upon the whole world. Every sin leaves a stain behind it: and as the hunted stag, though far removed from the sight or hearing of his pursuers, is traced by them till he is overtaken and destroyed, so will the sinner be by the judgments of the Most High; according as it is said, “Evil shall hunt the wicked man, to overthrow him.” Yes, to every sinner under heaven must it be said, “Be sure your sin will find you out.”]

Nor is there any possibility of escape, but by repentance; since God has ordained,

  II.      That sin, in order to its being forgiven, must be repented of—

[“God has commanded all men everywhere to repent:” and has declared, that, “except we repent, we must all perish.”

But let it not be thought that repentance is a mere light and transient emotion: no indeed: repentance is a far different thing from what is generally supposed. It must be general, not relating to some few particular acts, but to the state and habit of our souls throughout our whole lives. It must also be deep, like that of the publican, leading us to smite on our breasts with deep contrition, and to cry for mercy as the most unworthy of mankind. One thing in particular we notice in Rehoboam and the princes; they acknowledged, that “God was righteous”in all that he had brought upon them. And till we also are brought ingenuously and from our inmost souls to acknowledge, that he may justly enter into judgment with us, and consign our souls over to everlasting perdition, we are not truly penitent: we see not our own demerit: we virtually deny God’s right to punish us: we are proud, unhumbled, unsubdued.

Our penitence must also lead us to cast ourselves altogether upon God’s promised mercy in Christ Jesus. This it is which constitutes the difference between that “repentance which is unto salvation,” and which is “never to be repented of,” and that repentance which will fall short of salvation, and leave room for everlasting penitence in the world to come. If our hope terminate on any thing short of the blood and righteousness of the Lord Jesus Christ, we have not yet learned the extent of our fall, or the impossibility of being saved by any name but his.]

It is, however, no little consolation to know,

  III.      That sin, truly repented of, shall assuredly be forgiven—

[How delightful the evidence of this in the passage before us! God sends his servant to announce to his penitent people his compassion towards them, and his readiness to forgive; expressly grounding his forgiveness on the penitence which they had evinced. And where shall we find any instance of penitence despised, or of judgments inflicted on one who with sincerity of heart implored mercy at God’s hands? We will take an instance of one whose crimes perhaps exceeded those of any other individual from the foundation of the world,—the idolatrous, and murderous Manasseh. He, like Rehoboam and his courtiers, thought not of repentance, till he was reduced, as it were, to the lowest ebb of misery: but even then his cry was heard; and his supplication entered into the ears of this Lord of Hosts. So, if we be truly penitent, whatever may have been the extent of our iniquity, it shall be forgiven. “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.” Only let us “repent and turn ourselves from all our transgressions, and then iniquity shall, not be our ruin,” Though “our sins have been many, they shall be forgivenh;” and “where sin has abounded, the grace of our God shall much more abound.”]

  And now permit me to institute a most important INQUIRY—

[Respecting Rehoboam and the princes, it is said, “God saw that they humbled themselves:” and of this God testified, saying, “They have humbled themselves.” Now then I ask, Can he bear the same testimony respecting you? Has he seen you weeping in secret on account of your multiplied iniquities? Can he say of you as he does of Ephraim, “Surely I have heard Ephraim bemoaning himself;” and can he, as he did in Epliraim’s case, rehearse the very language of your lips and hearts, and attest your every motion, whether of body or mind, as indicating the depth and sincerity of your repentance? — — — Call to mind the time, the place, the occasion — — — Say whether it arose only out of some particular circumstances, or whether it be the stated habit of your mind? Were this indeed the general frame of your souls, we would congratulate you, assured that God has already said concerning you, “Is not Ephraim my dear son? Is he not a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.” There can be no doubt respecting any “one who thus sows in tears, that he shall soon reap in joym.”

But respecting too many of you, must not the testimony of God be the very reverse of this? Must not the heart-searching God say respecting the generality,—‘I have seen in them no repentance at all. I have seen them agitated times without number on account of earthly things: I have seen them angry, when offended; and grieved, when they have suffered loss: but I have never seen them angry at themselves for offending me, nor bemoaning, as they should have done, the loss of their own souls. If you were to form your estimate from what has been seen in them, you must conclude, that sin is no great evil; that repentance on account of it is of no urgent necessity; and that acceptance with me is not worth the trouble of it’—? Must he not further testify respecting some, ‘I have seen their parents, yea, and their minister too, weeping over them; but have never seen them weeping for themselves’—?

Now, Brethren, it is to little purpose for you to say, “I have repented,” unless “your sorrow has been of a godly sort:” for you will not be judged by what you are pleased to call repentance, but by; the standard of God’s blessed word: it is by that that God forms his estimate of you now; and by that will you be judged in the last day. “Judge yourselves therefore now, that ye may not be judged of the Lord.” If it were only such a destruction as impended over Jerusalem, that were about to come upon you, methinks I would be content to let you “sleep on and take your rest:” but, when I reflect that it is an “everlasting destruction from the presence of the Lord, and from the glory of his power,” I tremble at the thought of your exposure to it, and of its being the doom to which you are so soon to be consigned.

Begin then this necessary work, ere it be too late — — — Consider God as now calling you to it by me, as he called his people of old by the Prophet Shemaiah — — — and never cease to abase yourselves before him, till he shall have said concerning you, “I have seen his ways, and will heal him, and will restore comfort to him and to his mournerso:” for you may be assured, that, if now you “are afflicted, and mourn, and weep; if your laughter be turned into mourning and your joy into heaviness, so that you humble yourselves under the mighty hand of God, he will lift you up in due time:” he will say, “Deliver him from going down into the pit; for I have found and accepted a ransom for himq.”]

CCCCII

THE EVIL OF NEGLECTING PRAYER

             2 Chron. 12:14.

He did evil, because he prepared not his heart to seek the Lord.

IF we were to judge by the conduct of all around us, we should suppose that religion required no effort; and that eternal happiness was to be acquired in a neglect of all the means which God has appointed for the attainment of it. But “the kingdom of heaven suffereth violence, and the violent take it by force.” The means are closely connected with the end. Even in earthly things, wealth is, for the most part, the fruit of diligence; and poverty the result of idleness: but in spiritual things it may be said invariably, that “he who soweth sparingly shall reap sparingly, and that he who soweth bountifully shall reap bountifully.” Of King Rehoboam we are informed, that there were hopeful appearances at the beginning, since “for three years he and his people walked in the way of David and Solomon:” but “when he was established in his kingdom, he for-sook the Law of the Lord, and all Israel with him.” From that period “he did evil:” which melancholy change is here accounted for: “He did evil, because he prepared not his heart to seek the Lord.”

From this conduct of his I will take occasion to shew,

  I.      How alone man can be preserved from evil—

It is “by seeking after God;” yet not simply by that, but by “preparing the heart to seek him.” Now this implies,

  1.      Meditation—

[A man can never prevail against sin, if he do not give himself to serious meditation upon the concerns of his soul. He must consider the end for which he has been sent into the world; the responsibility of his soul for the use of those means which God has appointed for his happiness; and, above all, the great wonders of redemption, whereby alone a fallen creature can ever obtain mercy with an offended God — — — It is in this way only that he can get his mind into a proper frame for prosecuting the work which God has given him to do.]

  2.      Self-examination—

[It is necessary that we obtain correct views of our own state before God. And for this end we must compare ourselves, not with those around us, but with God’s revealed will, which alone will bring us to a just estimate of our own character. Persons of different ages, and under different circumstances, have peculiar temptations, and peculiar failing’s: and it is by searching out, each his own peculiar weaknesses and faults, that any real humiliation can be produced, or any clear perception of the evils to which we are most exposed. Without such a knowledge of our own hearts, we cannot “seek God” with effect. Then only, when we know our own sins, can we deplore them as we ought, or plead for mercy as we ought from our offended God.]

  3.      Fixedness of heart to follow the dictates of our conscience—

[The word “prepared” is, in the marginal translation, “fixed.” Now there must be in us a fixed purpose to renounce sin, and a determination, through grace, to surrender up ourselves entirely to God in newness of heart and life — — — Without this fixedness of purpose, we shall vacillate between sin and duty, and never become steadfast in the ways of God.]

We may therefore easily foresee,

  II.      The certain consequence of neglecting the appointed means—

We shall “do evil,” and continue to do it even to the end. As long as we neglect to seek after God,

  1.      Our corruptions will rage—

[“The heart of every man is full of evil.” Our corruptions may vary according to our age or condition in life: but our besetting sins, whatever they may be, will gather strength. A fire, if not checked, will produce a conflagration, as long as there are any materials to burn. And our corruptions, if suffered to remain unmortified, will burn even to the lowest hell. There is in every man “a spiritual, as well us a fleshly, filthiness;” and both the one and the other will overspread the whole man, even like a leprosy, though under different forms, according to the dispositions and habits of every different individual.]

  2.      Our temptations will multiply—

[Men, if they turn not to God, will frequent those scenes which most amuse them, and that company which is most in accordance with their taste. Their pursuits will all be of such a nature as shall tend rather to confirm, than to eradicate, the corruptions of their hearts: and thus they will be working out their own damnation from day to day, even as a child of God is daily “working out his salvation.” What but ruin can proceed from such a course?]

  3.      Our enemies will prevail—

[Satan is a great adversary, whom we are commanded to oppose: and a divine panoply is provided for us, that we may be able to withstand him. But if we put not on our armour, how can we hope to vanquish him? He will “lead us captive at his will,” yea, “as a roaring lion he will devour us.”]

Get then your minds deeply imbued with,

  1.      A sense of your weakness—

[It is impossible to have too deep a sense of our incapacity for what is good. To be “as a little child” is almost the summit of human attainment. And, strange as it may appear, you “never are so truly strong, as when you are thus weak:” for then will God interpose for you, and “perfect his own strength in your weakness.”]

  2.      A persuasion of the efficacy of prayer—

[If we really believed that our prayers would be answered, methinks we should be urging our requests all the day long. Observe, in the Scriptures, God’s answers to prayer, how marked! how speedy! how effectual! Verily, “however wide we might open our mouths, God would fill them:” and all that he did for the Lord Jesus Christ corporeally, in raising him from the dead, and setting him at his own right hand above all the principalities and powers of heaven, he would do mystically and spiritually in us, and “make us more than conquerors through Him who loved us.”]

  3.      A conviction of the necessity of holiness in order to your happiness in the eternal world—

[To “do evil,” and continue in it, can issue in nothing but destruction. “Christ came to redeem us from all iniquity, and to purify unto himself a peculiar people zealous of good works.” Let, I pray you, the end of his grace be answered in this way: and never cease to plead with him, till he has “delivered you from all evil,” and “bruised Satan himself under your exulting and triumphant feet.”]

CCCCIII

ABIJAH’S REMONSTRANCE WITH JEROBOAM

  2 Chron. 13:12.

Behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarni against you. O children of Israel, fight ye not against the Lord God of your fathers; for ye shall not prosper,

GOOD advice should be attended to, by whomsoever it may be given. Our blessed Lord particularly inculcated this on his disciples, commanding them to do whatever those who sat in Moses’ chair required of them, without regarding the moral character of the persons themselves, or refusing compliance with what was good, because it was not exemplified in the conduct of their instructors. The words before us were not spoken by a good man; for Abijah was on the whole a wicked King: but they contain very sound instruction, and have a semblance even of piety itself. The whole address indeed was well fitted for the occasion, though it certainly savours much of that partiality, which is found in almost all who plead their own cause. There is undoubtedly a good deal of false colouring in what he speaks to the disparagement of his enemies, though there is ground for his assertions, if they had been more carefully expressed and more duly qualified. Notwithstanding Abijah had invaded Jeroboam’s country, in order to make that, rather than his own country, the seat of war, we think it probable that Jeroboam was the aggressor; because the address of Abijah was altogether of a pacific nature. It seems from the words of our text that he laboured hard to prevent the effusion of blood: and if his adversary had been like-minded with himself, the dispute might perhaps have been amicably adjusted.

We shall consider the words of our text,

  I.      In reference to the contest then pending between Judah and Israel—

Abijah’s address was certainly striking and judicious—

[Abijah contrasts the usurpation and idolatry of Jeroboam with the legitimate claims of his own family, and their continued adherence to the God of their fathers — — — and doubtless these were just grounds for hope, that God would espouse his cause: for though it may please God for a season to let the ungodly triumph over his people, yet we believe, that, as a righteous Governor, he will ultimately favour the cause of righteousness and truth.

Well did the Israelites know, that there could be no effectual resistance to the Lord of Hosts, especially when those who were under his command were observant of the laws appointed for them. Hence, when Abijah told his adversaries, that he was come forth in dependence on God’s aid, and in a strict observance of his commands, they had reason to tremble for themselves, and to refrain from prosecuting the contest any further. True indeed, a hypocrite may make all these pretensions, even as Rabshakeh. did in his address to Hezekiah’s servants: but where the dependence is real, and the obedience true, a suecessful issue may justly be expected.]

The event justified his expectations—

[Whilst Abijah was endeavouring to avert the conflict, Jeroboam sought by stratagem to overwhelm him and all his followers. He placed in ambush a considerable portion of his army, and attacked Abijah both in front and rear. But Abijah “cried unto the Lord; and the priests sounded with their trumpets; and the men of Judah gave a shout,” expressive of their confidence in God: and immediately the hosts of Israel turned their backs; and, though they were twice as numerous as their enemies, no less than five hundred thousand of them fell down slain before the victorious hosts of Judah. Never was there such a slaughter in one single battle, either before or since: and the event of that day fully proves, that they who fight for God have nothing to fear; nor they who fight against him, to hope — — —]

Taking the text in somewhat of an accommodated sense, we will proceed to consider it,

  II.      In reference to the contest now pending between God and us—

There is a contest now existing between God and sinners—

[By every sin that men commit, they do indeed “fight against God” — — — What shall we say of those who cast off their allegiance to the God of Israel; who bow down to idols of their own creation; who disregard the word and ordinances of their God; and who seek only to wound and destroy those who warn them of their guilt and danger? Are not they avowed enemies to God? They are: their own reason may tell them so: the Scriptures universally declare it: justify themselves as they may, their excuses are all vain; and they only deceive their own souls — — —]

“Suffer ye then the word of exhortation”—

[“O children of Israel, fight ye not against the Lord God of your fathers!” We are appointed of God to “blow the trumpet of alarm against you;” and we must blow it, at the peril of our own souls: we must “lift up our voice as a trumpet, and shew you both your sin” and danger. It is against God, even “the Captain of our salvation” himself, that you are fighting: it is his majesty that you oppose, his law you trample on, his mercy you despise, and his salvation you reject — — — O think with yourselves, Can you prosper? “Did ever any harden themselves against him and prosper?” No indeed; “it is in vain to kick against the pricks:” “though hand join in hand, the wicked shall not go unpunishedi.”]

  APPLICATION—

  1.      From the former view of this subject, we may learn how to obtain the blessing of God upon our arms—

[It is not by confidence in an arm of flesh that we can hope to prevail, but by an humble trust in God. It is said, “The children of Israel prevailed, because they relied upon the Lord God of their fathers.” Notwithstanding the numbers and the stratagems of their enemies, they prevailed, because God himself fought for them. Let us then by prayer and supplication call God to our aid, and rest assured that he will interpose for us in the hour of necessity.

Whilst indeed we trust in him for success, we must use every effort for the attainment of peace: but if our adversary will not listen to reasonable terms, then may we go forth with confidence against him, knowing that “with God it is alike easy to save by many or by few.”]

  2.      From the latter view of this subject we may learn how to escape the destruction to which we are exposed—

[Our God “has made ready his glittering spear;” and he has already said, “Ah, I will ease me of mine adversaries, and avenge me of mine enemies.” What then shall we do? Shall we continue the contest? What would this be, but to “set briers and thorns in battle against the devouring fire, which would go through them, and burn them up together?” No: let us throw down our weapons of rebellion against him, and cast ourselves on the multitude of his tender mercies: let us go, like Benhadad, “with ropes round our necks, and sackcloth on our loins,” and confess our desert of his heavier judgments, Then will he “turn from his fierce anger,” and be reconciled towards us: yea, “he will be merciful to our transgressions, and our sins and iniquities will he remember no more.”]

CCCCIV

THE EQUITY OF THE DIVINE PROCEDURE

  2 Chron. 15:2.

And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.

AS in a season of affliction it may be sometimes necessary to blend reproof with consolation, so in a season of joy and triumph it may sometimes be proper to temper our congratulations with prudential advice. When Asa was returning with his victorious army after the destruction of his Ethiopian enemies, the prophet Oded was sent forth to meet him, and was directed by God himself not to salute him with fulsome compliments, but to impress upon his mind a salutary admonition.

In this concise and pointed address, we see,

  I.      The rule of God’s procedure—

God is not necessarily bound by any rules; for he both may do, and actually “does, according to his own will in the armies of heaven, and among the inhabitants of the earth:” yet has he been pleased to prescribe rules to himself,

  1.      In the dispensations of his providence—

[The Jews, as God’s peculiar people, were governed by him according to the strictest rules of equity. They were taught to look for temporal rewards or punishments according as they were obedient or disobedient to his word: and their whole history may serve to illustrate the correspondence there was between their dealings towards him, and his towards them — — — Indeed, God himself expresses peculiar jealousy on this head; and appeals to them, whether the inequality which there was in his providence, did not originate in themselves; and whether it was not perfectly agreeable to the rules which he had established for his conduct towards them.

Somewhat of the same procedure is yet visible in the dispensations of God towards us. Nations at this time are often prospered or punished according as they pay due allegiance to God, or revolt from him: and individuals not unfrequently experience even here a recompence suited to their conduct. But as, under the law, God sometimes deviated from this rule, in order to direct the views of men to a future day of retribution, so now he has laid it aside in a great degree, in order that our motives to action may be more spiritual, and that we may look forward to the day of judgment as the period fixed for the display of his righteousness, and for the rewarding of our actions.]

  2.      In the communications of his grace—

[God’s conduct towards the Jews in respect of temporal things was intended to shadow forth his dealings with us in respect of spiritual things. In relation to these we may see, that the rule which God has laid down to himself is almost invariably observed. It is true, that he is often “found or them that sought him not:” but when once he has revealed himself to any man, he regulates himself towards him according to a principle of perfect equity, rewarding him for his fidelity, or punishing him for his neglect. Who amongst his people ever sought his face in vain? Who ever diligently walked with him in a state of humble dependence, and did not find God with him in the tokens of his love, and the supports of his grace? God indeed reserves in his own power the times and the seasons when he shall reveal himself more fully to the soul; and he apportions to every one such trials as he in his wisdom knows will be productive of good: but he never did, nor ever will, forsake them that seek him.

On the other hand, who is there that has not experienced the hidings of God’s face, when fresh contracted guilt, or repeated neglect of duty, has given him offence? Who has not found on such occasions that God has withdrawn the aids of his Spirit both in public and private ordinances; and perhaps left him for a season to the power and influence of his own corruptions? We know indeed that God has said, he will not finally cast off his people: and we believe he will not: we believe he will “visit them with the rod” till he has brought them back to him with deep contrition: but as long as they forsake him, he will, as far as respects any manifestations of his favour, forsake them; and if any who have thought themselves his people, forsake him utterly, they shall also be utterly abandoned by him. Nor can any be assured that they themselves shall not suffer eternal dereliction, any longer than their adherence to God justifies the hope that they are his children.]

To impress this rule the more deeply on our minds, let us consider,

  II.      The universal importance of it—

The prophet in a most solemn manner called the attention both of the king and all his army to the subject before us; intimating thereby, that there were none who were not interested in it, nor any occasion when the consideration of it would not be useful to their souls.

It is suited to us,

  1.      In prosperity—

[Of this there can be no doubt, since it was in a season of peculiar triumph that the prophet was sent to give this admonition. Indeed we are never more apt to forget ourselves, yea, to forget God also, than when we are elated with great prosperity. We are apt to “sacrifice to our own net, and burn incense to our own drag.” When “Jeshurun waxed fat, he kickedh:” when “Uzziah was made strong, his heart was lifted up to his destruction.” Strange as it may seem, even the manifestations of God’s love to the soul are calculated to puff us up with pride, if we have not some thorn in the flesh given us to counteract this evil tendency, and to keep us from abusing the divine mercies. The more sail a ship carries, the more ballast it requires. The very deliverance that Asa had experienced was likely to render him careless and secure, as though he were now beyond the reach of harm. But by this admonition he was taught, that his security was in God alone, and that he must continue to “walk humbly with God,” if he would have the divine protection continued to him.

Similar admonitions are also given to us, to counteract the pride of our hearts. “Be not high-minded, but fear.” “Let him that thinketh he standeth, take heed lest he fallm,” “Blessed is the man that feareth always.” Even the great Apostle himself, though he knew himself to be a chosen vessel unto God, yet felt the necessity of “keeping under his body, and bringing it into subjection, lest, after having preached to others, he himself should become a cast-awayo.” Let us therefore exercise the same caution; and, whether we rejoice on account of national or personal mercies, “rejoice with trembling.”]

  2.      In adversity—

[As in prosperous circumstances we need to be guarded against presumption, so in heavy trials we need to be cautioned against despondency. If we appear to be forsaken of our God, we are apt to think that he has altogether “shut up his tender mercies, and will be favourable to us no more.” But in the words before us we see, that no nation or individual can be in so low a state, but that their recovery is certain if only they wait patiently upon God. He will assuredly be found of them that seek him: yea, at the very time that they perhaps are bewailing his absence, he “is actually present with them,” working in them that very contrition, and enabling them to wait upon him, when their unassisted nature would have fainted in despair.

Let every one then apply to himself the text in this view. Are we ignorant? let us look to God for the teachings of his Spirit. Are we guilty? let us cry to him for remission through the blood of Christ. Are we in any strait or difficulty whatever? our way is clear; let us wait upon God in assured expectation of succour and support. This promise shall never fail us: though we had a millions of men or devils to encounter, we should be “more than conquerors.” “Believe in the Lord; so shall ye be established: believe his prophets; so shall ye prosperu.”]

CCCCV

ENCOURAGEMENT TO EXERTION

  2 Chron. 15:7, 8.

Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded. And when Asa heard these words, and the prophecy of Oded the prophet, he took courage.

THERE are two extremes to which mankind are prone—presumption, and despondency. To the former the ungodly are inclined; to the latter, the righteous. King Asa was a man who “did that which was good and right in the eyes of the Lord his God,” and “his heart was perfect all his daysb:” yet did he need encouragement from a prophet of the Lord, to sustain his fainting mind.

In the passage before us, we have,

  I.      An historic record—

Asa had been enabled to vanquish an host of not less than a million of Ethiopians, with an army of little more than one half their number. But in his own kingdom there was a great work to perform, a work which he despaired of ever being able to accomplish. God, however, mercifully sent him a prophet, to raise his drooping spirits, and to animate him to his appointed work. Hear the message delivered to him—

[“Be strong, and let not your hands be weak: for your work shall be rewarded.” Think nothing too arduous to be attempted, provided the Lord call you to it — — — And never doubt of success in any thing that you undertake for Him — — —]

Mark, too, the effect produced upon his mind—

[“He took courage.” And how did he evince the power of that grace which had been bestowed upon him? He put down idolatry throughout his dominions — — — He summoned all his people to enter into a solemn “covenant with God, to serve Him with all their hearte” — — — and “he deposed his mother from her throne, because she had made an idol; which he cut down, and stamped, and burned at the brook Kidron” — — —]

In this noble conduct he has left to us,

  II.      An encouraging example—

We also have difficulties, every one of us, to encounter—

[Great are the corruptions by which we are assailed — — — And fierce will be the opposition which will be made to us, if we exert ourselves for the reformation of others — — —]

But to us, no less than to Asa, are the prophet’s words addressed—

[We should “be strong in the Lord, and in the power of his might:” and if we “hold fast our confidence in him, we shall have a great recompence of rewardi.” We are assured that “our labour shall not be in vain in the Lord.”]

In us, also, should they produce a similar effect—

[They should encourage us to serve the Lord alone — — — to serve him with our whole hearts — — — to serve him “without partiality, and without hypocrisy.” The nearest friends must be withstood, and the most endeared lust be mortified. Not a right hand, or right eye, must be retained: every thing that is offensive to God must be sacrificed without reserve.]

  APPLICATION—

[If Asa acted thus on one single word of encouragement, what may be expected of you, who have had all the promises of God set before you from Sabbath to Sabbath, through many successive years? If He, under that dark dispensation, acted so noble and consistent a part, what may be expected of you, who live under the full light of the Gospel, and are instructed in all the wonders of redeeming love? — — —]

CCCCVI

ASA’S COVENANT WITH GOD

  2 Chron. 15:12–15.

And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul; that whosoever would not seek the Lord God of Israel should be put to death, whether small or great, whether man or woman. And they sware unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets. And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the Lord gave them rest round about.

FEW persons have any just idea of the use and efficacy of ministerial exertions, when accompanied with power from on high. In the context, we see one man, a prophet of the Lord, standing up in Jehovah’s name, and by one single address turning a whole nation to the Lord their God. Doubtless the prophet Oded had a peculiar commission, and was honoured with a far greater measure of success than any minister in this day is authorized to expect: nevertheless every servant of the Lord, to whomsoever he may be sent, whether to kings or subjects, should deliver his message with fidelity; and in so doing., may expect that God will render his word effectual for great and extensive good. In the hope that our message shall not be altogether in vain, we come to you now in Jehovah’s name, and call upon you to covenant with him as Asa and his subjects did: and, that we may prevail with you to comply with our injunctions, we will distinctly consider,

  I.      What covenant they made—

Here we shall separately notice,

  1.      The covenant itself—

[This related to nothing which they were not previously bound to fulfil. To “seek the Lord God of their fathers” was their duty: the law of Moses, yea, the law of nature, bound them to it: and reason, no less than revelation, told them, not only that they should seek after God, but that they should seek him with their whole hearts.]

  2.      The manner in which they made it—

[Their zeal was very remarkable; yet it was precisely what the occasion called for. That they should all solemnly swear to this covenant, and devote to death every soul that should refuse to concur in it, seems an instance of unparalleled harshness and intolerance; yet were both the oath which they took, and the proscription which they agreed toc, expressly required in the law of Moses: if a husband or a wife were to propose a departure from God, it was the duty of the party who was so tempted to give information to the magistrate, and, on conviction of the offender, to take the lead in executing the sentence of death upon him.]

But it will be asked, Would you propose this as a pattern for us? We answer, Yes: we would propose it as a pattern, both in the matter and the manner of it:–

  1.      In the matter of it—

[Let us covenant “to seek the Lord God of our fathers with our whole heart, and with our whole soul.” To seek him thus is our duty, independently of any covenant: it is due to God as our Creator; it is due to him also as our Redeemer. Did our God come down from heaven to seek us; and shall not we seek him? Did he give up himself to the accursed death of the cross for us; and shall we content ourselves with offering him a divided heart? What is the thing that deserves to be put in competition with him? What has done so much for us, or what can? Have the vanities of this world, “the lust of the flesh, the lust of the eye, and the pride of life,” any pretension to be his rivals? O let a sense of his unbounded love and mercy lend us to consecrate ourselves altogether to his service! If the Jews, on account of their deliverance from Egyptian bondage by the exertions of Omnipotence, were bound to seek and serve God with their whole hearts, much more are we, who have been redeemed from sin and Satan, death and hell, by the blood of God’s co-equal, co-eternal Son.]

  2.      In the manner of it—

[If it be thought that we are not called to swear, we answer, that we all have sworn already in our baptism; and have renewed our oath when we were confirmed: and, as often as we have attended at the table of the Lord, we have again repeated our oath to renounce the devil and all his works, and to serve the Lord Jesus Christ as our only Lord.

With respect to the proscription, we acknowledge that we are not at this time to enforce Christianity by an appeal to the civil power: and that to inflict the penalty of death on any persons on account of their neglect of Christ, would be to oppose the plainest dictates of his religion: but yet we may, and must, declare, that the judgments of God shall overtake all who either reject him altogether, or seek him with a divided heart: yea, the sentence of eternal misery denounced against them in the Scriptures must receive our most unqualified approbation: we must say with St. Paul, “If any man love not the Lord Jesus Christ, let him be anathema maran-atha;” that is, let him be accursed; and God will surely come ere long to inflict that curse upon him. Thus, notwithstanding the abrogation of penalties to be inflicted by the civil arm, under the Christian dispensation, we do in fact proceed even further than the Jews did in the covenant before us: for the judgments denounced by them related to overt acts only, whereas ours relate to the heart: and the penalties inflicted by them extended only to the body, whereas ours relate to the soul; and that too of every creature to whom the Gospel is sent, “whether small or great, whether man or woman.”

If it be thought that such covenants are needless, we reply, that they are of the greatest possible utility, if solemnly entered into in our secret chamber before God: for, they contain a solemn recognition of our duty, and a deliberate vindication of God’s justice in punishing all who will not seek him in his appointed way: they moreover tend exceedingly to impress our own minds with a sense of the heinousness of departing from God, and to fortify us against all the temptations to which at any time we may be exposed: and it is owing to the low state of religious attainments amongst us, that such covenants are so rarely made.

As to the idea of legality, it is no better than an excuse for our own sloth and lukewarmness. For, nothing can be more suited to the spirit of the Gospel than such covenant-transactions are; they are a strict compliance with the Apostle’s exhortation “to yield our bodies unto God a living sacrifice, holy, and acceptable unto God, as our reasonable service.”]

That we may be stirred up to enter into this covenant, let us contemplate,

  II.      The benefits resulting from it—

For the discovery of these, we need go no further than the passage before us.

In the very act,

[They were filled with great and exalted joy; “they sware, with a loud voice, and with shouting, and with trumpets, and with cornets; yea, all Israel rejoiced at the oath.” This mode of testifying their joy was suited to the dispensation under which they lived. The joy which Christianity inspires is of a more refined nature; it is less tumultuous, but more spiritual, and more abiding: and we will venture to appeal to all who have ever solemnly devoted themselves to God in their secret chamber, embracing the Lord Jesus Christ as their only Lord and Saviour, and surrendering up themselves to him as his redeemed people, whether they did not find in that transaction a peace and a joy which nothing else in the whole universe could impart? Do they not at this moment look back to such seasons as the happiest periods of their lives? — — — We have no fear of contradiction upon this point: we are well assured, that “all who sow in tears do reap in joy;” and, for the most part, “the reaper treads upon the very heels of the sowerh;” so speedily do they enjoy the reward of their labours.]

After the act was performed,

[God gave them undoubted testimonies of his acceptance. How he manifested it to them on this occasion, we know not: there were a great variety of ways in which he was wont to give his people an evidence of his approbation: at one time, by a lamp passing between the divided pieces of the sacrifice; at another, by a special messenger from heavenk; at another, by a voice from heaven; and frequently by sending fire from heaven to consume their sacrificem. But whatever means he used, we are well assured, that he left them no room to doubt of his approbation of the act they had performed; for we are told, “He was found of them.” And will he not be found of us also? and has he not still many ways of manifesting himself to us? Yes; by the secret operation of his Spirit he will reveal himself to our souls, and shed abroad his love in our hearts, and “say unto our souls, I am thy salvation.”]

For a long period afterwards,

[There was peace to the land; for “God gave them rest round about.” By comparing different dates in this chapter, we find that the land had rest twenty years. It is true, in another part of the inspired volume, we are told, that “there was war between Asa and Baasha all their dayso:” but this, for the space mentioned in our text, was only in small contentions or skirmishes on the borders: there was no serious assault upon him from any quarter. This exhibits in a most striking point of view the rest which God will give to his believing and obedient people. Our spiritual enemies will not be so put down as to leave us no occasion for vigilance: their enmity will remain the same as ever; and there will still be occasional skirmishes on the borders: but they shall not so come against us as to overwhelm us, or even to destroy our happiness: we shall “know in whom we have believed;” and feel safety in his protection. “Weapons may be formed against us; but they shall not prosper:” and “men may fight against us; but they shall not prevail against us.” It is surprising to what an extent some are delivered from painful conflicts for a considerable time after they have devoted themselves in a solemn covenant to the Lord: their very lusts which once led them captive seem almost to be slain, and “Satan himself to be bruised under their feet.” True it is, that this will not always continue; but the more frequently and cordially we devote ourselves to God, the more abundantly will he fill us with grace and peace, and give us a foretaste of that rest which remaineth for us in a better world.]

  We shall conclude with two PROPOSALS, in reference to the covenant we have been considering; and we shall make them to two distinct classes:

  1.      To those who think such an entire devotion of themselves to God unnecessary—

[If God do not require this service at our hands, we need not render it to him: and, if we need not render it to him, we may resolve, and even covenant to withhold it from him. We propose then to those who think there is no necessity to seek after God with their whole hearts, Let us make a covenant together, that we never will seek him thus: let us confirm it with an oath; and let us swear aloud that heaven and earth may hear. Let us go further still, and covenant to prevent every one to the utmost of our power from seeking him, in this way. let us hate, and revile, and persecute them, and, by every means that the law of the land will admit of, let us deter them from such unnecessary, fanatical, and injurious proceedings. The law will not suffer us to put them to death; but let us at least shew, that we would do it if we dared; and by the whole of our conduct towards them let us say, “Away with such fellows from the earth, for it is not fit that they should live!” Or, if any of you think that we ought to leave others at liberty, then we will wave this part of our proposal, and only covenant that we will never seek after God ourselves. Now then let us begin: let us address ourselves to the sacred Majesty of heaven: let us tell him that he has no such claim upon us as he pretends to in his word, and that we are determined never to render him the service he requires. — — — What! Do you hold back? Do you shudder at the proposal? Do you tremble at the thought of entering into such a covenant? Yes; methinks, there is not one person present that is bold enough to give it his sanction: yet there are many who act agreeably to the tenour of that covenant; many who seek God in a mere formal way, or at best with a divided heart. Know then, all ye who violate your duties to your God, that you stand condemned in your own consciences; and, “if your own hearts condemn you, God is greater than your hearts,” and will condemn you also. Attend then with becoming reverence to the proposal which we next make,]

  2.      To those who desire to approve themselves to God in the way that he requires—

[The making of covenants in our own strength is in no respect advisable: but in humble dependence on the grace or Christ we may make them, and ought to make them. We read of the Christians in Macedonia, that, previous to serving God with their properly, “they gave their ownselves to the Lord.” And this is what the Prophet Jeremiah foretells as characterizing the godly under the Christian dispensation; “Come, let us join ourselves to the Lord in a perpetual covenant, that shall not be forgotten.” Now then let us do it: let us all be of one heart and one mind in this particulars: let us look up to God for his grace, that we may be enabled to keep the vow which we are about to make: and may “God be found of us,” whilst we are thus seeking him; and “give us rest” in our souls, even that rest which our blessed Lord has promised unto all that come to him in truth!

O thou gracious and ever-blessed God, “who hast formed us for thyself,” and hast moreover redeemed us by the blood of thine only dear Son, thine we are by every tie. We are conscious that “we are not our own; and that, having been bought with a price, we are bound to glorify thee with our bodies and our spirits, which are thine.” We desire then now to consecrate ourselves to thee; and engage, as in thine immediate presence, “no longer to live unto ourselves, but unto Him that died for us and rose again.” May we never forget this vow, or act for a moment inconsistent with it! We avouch thee this day to be our God; and we give up ourselves to thee as thy people: and we desire, that “thou wouldest sanctify us wholly; and that our whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ.”]

CCCCVII

GOD’S REGARD FOR HIS PEOPLE

  2 Chron. 16:9.

The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him.

IN estimating the characters of men, God looks not so much at their actions as at their motives and principles. It is by them that the quality of our actions must be determined: for though no motives, however good, can sanctify a bad action, no action however good can be acceptable to God, if its motive and principle be not pure. There were, it is true, several things which were blameworthy in the conduct of Asa, which was here reproved. He ought not to have made a league at all, we apprehend, with a heathen prince; but certainly not to have induced him to violate the league which he had already made with Israel. But that which rendered his conduct so displeasing to God, was, the distrust from which it sprang. He had not long before been delivered by God from far greater danger; and yet now, instead of applying to God for help again, he placed his dependence on an arm of flesh. In the reproof administered to him on this occasion, the general providence of God, and his tender care of all who trust in him, is strongly asserted: and it is a subject well worthy of the most attentive consideration.

Let us consider,

  I.      When the heart may be said to be “perfect towards God”—

As for absolute perfection in this world, it exists only in the deluded imaginations of some visionary enthusiasts. Nevertheless there is a perfection to which we should aspire, and which we may all attain, which consists in integrity, where “the heart is right with God.” This may be said to be the case

  1.      When our trust in God is entire—

[The heart of an unconverted man has no disposition to trust in God; nor indeed has he any just ground for trust in him, since God is his enemy. But after a man has been awakened to a sense of his sins, and has sought for mercy through the Lord Jesus Christ, and has even some comfortable evidence that he has obtained mercy, yet he finds it exceeding difficult to repose his confidence in God, to the extent that the Scripture warrants him to do so. He cannot believe that God is so attentive to his concerns, so ready to administer to his wants, and so all-sufficient for his necessities, as he is represented to be in the Holy Scriptures. In proportion as he grows in the knowledge of God, his trust in God is enlarged: and when he comes to realize the idea, that there is nothing, whether great or small, that is not ordered by God, nor any situation which he cannot, or will not, overrule for our good, if only we put our trust in him; and when, in consequence of this conviction, his whole care for body and for soul, for time and for eternity, is cast on God, and he rests on God’s promises “without staggering at any of them through unbelief;” then he honours God as he ought, and his heart may be said to be perfect towards God. The difference between a person who has not attained this perfection, and one who has, may be seen in Elisha and his servant: the one, though well instructed, and habituated to serve God, is troubled when he comes into circumstances of great and unexpected trial; whilst the other is composed, seeing the horses of fire and the chariots of fire forming an impregnable bulwark all around him, and God himself engaged for his support — — —]

  2.      When our desire to serve him is supreme—

[Many are the considerations which arise in the mind to influence us in the discharge of our duty. Inclination, interest, passion, the fear of man, the hope of applause, will often bias our judgment, and lead us astray. The truth is, that in all wrong conduct the heart is more to blame than we are ready to imagine: it is the film in the eye that disguises and distorts the objects: “if the eye were single, the whole body would be full of light.” And here again the difference between Christians of different stature is very apparent: those of lower attainments being open to impression from a vast diversity of objects, whilst those of higher attainments keep their eyes steadily fixed on one object. It is surprising how clear the path of duty becomes, when a man discards every question but this, “What will most please my God?” But this question must be asked, not only in reference to things positively good and evil, but in reference to things in which we seem at liberty to adopt either alternative. Where this principle fully occupies the mind, and operates with promptness and decision, swallowing up every inferior consideration, there the heart is perfect towards God, and the man “stands perfect and complete in all the will of God.”]

Let us mark,

  II.      What tender regard God shews for persons of that character—

“He despises not the day of small things;” but those who thus honour him, shall be most abundantly honoured by him:

  1.      He will shew himself strong in their behalf—

[There is nothing that he will not do for them, either in a way of providence, or of grace. Are they in difficulties or trials of any kind? We say not, that he will work miracles for them as for Israel in the wilderness, or for his servants the prophets; but we do say, that what he did visibly for them, he will do invisibly for all who trust in him: and we conceive it of great importance to observe, that the miracles of former ages were not intended only for the comfort of those in whose behalf they were wrought, or for the confirming of the messages delivered by them, but also for demonstrating to the very senses of men what a minute attention he would pay to the concerns of all his people, and what effectual succour he would impart unto them in every time of need. As the imputation of righteousness to Abraham by faith was not recorded for his sake alone, but for that of believers in all ages, so the miracles wrought, whether for him or others, were not wrought for their sakes alone, but for ours also, who shall experience similar interpositions, only in a less visible way: for them he accomplished ends without means; for us he will accomplish them by means: nor have we any more reason to be anxious about events than the most favoured of his servants had in the days of old.

Assuredly too will he afford us under spiritual trials the assistance of his grace. The promises, “My grace is sufficient for thee;” and, “I will never leave thee nor forsake thee;” are as valid at this day as they were in the days of Paul and Joshua: nor can there be any temptation whatever which we shall not be enabled to surmount, if only we trust in him.]

  2.      He will search out all occasions for such displays of his power—

[We have not to awaken him by our cries, or to prevail upon him by our pleadings, as though he were of himself either inattentive to us, or adverse to undertake our cause. It is not for this end that our prayers and tears are required; but for the impressing of our own minds, that all our help must come from him. His eye is upon us from the first moment that we begin to think of him; yea, his eyes run to and fro throughout the whole earth, to find out the objects, as it were, who feel their need of him. Whether they be in a cottage or a dungeon, he will fly to their aid, and delight to make known towards them “the exceeding greatness of his power,” and “the exceeding riches of his graceg.” Whilst Satan, their great adversary, “goes to and fro through the earth” “seeking whom he may devour,” our God will surely not be less vigilant in our defence. His whole heart and his whole soul are engaged for us, nor will he lose one whom he has given to his beloved Son.]

  As an IMPROVEMENT of this subject, we will suggest a few words,

  1.      Of warning—

[Let those who neglect God consider that his eyes are over them no less than over the righteous; but it is in order to bring upon them all the evil that he has denounced against them — — — And let those who profess to know him, but in works deny him, remember, that it will be of little profit to “have a name to live, if they are either dead, or dying” in his sight — — — Above all, let those who, like Asa, are in the main “perfect before God,” beware how they resent the reproofs that may be given them for any failures in their duty: for, though they should be saved at last, they little know what dereliction or punishment they may suffer for their fault before they die — — —]

  2.      Of encouragement—

[Let not any say, “The Lord hath forsaken me, and my God hath forgotten me.” “Can a woman forget her sucking child? She may; but God never will” forsake the meanest of his people. Think not of the greatness of your difficulties, but of the love, and power, and faithfulness of your God — — — Then in the midst of your warfare, you may already begin the shouts of victory — — — Only believe, and you shall assuredly “see the glory of Godq.”]

CCCCVIII

THE ROYAL EDICT

ADVERTISEMENT.—The author feels it necessary to prefix to this Sermon some short account of the occasion on which it was delivered.

The author was at Amsterdam, (in June 1818,) partly with a view of re-establishing there an Episcopal Chapel, in which there had been no service for seven years, but principally with a view of seeking the welfare of the Children of Israel. He went thither rather to explore than to act. (See Neh. 2:12–16.) But just previous to the 18th of June, he understood that the Third Anniversary of the Battle of Waterloo was to be kept throughout the Netherlands, as a day of thanksgiving: and just at that time also he quite accidentally heard, that the King of the Netherlands had a year before issued an Edict, requiring all the Jews to educate their children in the knowledge of their own Scriptures, and calling upon all his Christian Subjects to aid in this good work. Despondency, not unlike to that which paralyzed all exertion at Jerusalem, in Nehemiah’s days, so universally prevailed, that no one had risen to the occasion; the very Commissioners, who had been appointed to carry the Edict into effect, had published a Report, in which they gave it as their opinion, “that the Lord’s time was not come;” and there was great danger that the gracious designs of the Monarch would be altogether frustrated. The author therefore judged this a fit occasion for calling the attention of the Public to the Edict; and accordingly, after devoting the Morning Service to the more appropriate subject of the day, he employed the Evening Service in an endeavour to forward this good work. Considerable attention was excited to the subject by means of the Sermon; which was therefore instantly printed in Dutch, French, and English, for the purpose of its being circulated throughout the Netherlands: and he has reason to hope, that active exertions were afterwards made in many places, to promote, what every benevolent mind must ardently desire, the edification and welfare of the Jewish People.

So good an example having been set by the Emperor of Russia and the King of the Netherlands, the author hopes that the attention of our own Governors also, both in Church and State, may be called to this long-neglected People; and that, now the British Public has been invited by authority (the King’s Letter) to aid in supporting Missions to the Heathen World, the claims of the Jewish Nation, to whom under God we owe all the light that we ourselves enjoy, will not be overlooked. It is with a view to this great object, that the author sends forth the Sermon in this country; where, if the foregoing explanation had not been given, its relevancy and use might have been justly called in question.

  2 Chron. 17:9.

And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people.

ON a day set apart for thanksgiving to God for mercies received, it is peculiarly proper to consider what we may render unto the Lord for all his benefits. Certainly, if any event ever deserved repeated annual commemoration, it is that which has freed the world from the most grievous tyranny that ever it endured. Of the bitter cup which was put into the hands of every nation in Europe, this nation drank very deeply: and the change which it has experienced, in the restoration of their rightful Monarch, and in the establishment of a free Constitution, calls for their devoutest acknowledgments to Almighty God. Doubtless we may with justice pay some tribute of honour to those who by their counsels and their arms effected the overthrow of the Usurper: but it is God alone who giveth victory to kings, and to whom the glory of this great victory must be primarily ascribed: and he who accounts a day consecrated to this service superfluous, shews, that he is far from justly appreciating the blessings that have been conferred upon him. The monarch himself has given to his people a very decided evidence, that he feels the depth of his obligations to the God of his salvation: and it will be your own loss if you do not cultivate a similar spirit, and improve the occasion to the honour of your God.

But it is not to thanksgiving only that your Monarch invites you: he calls you, by a special Edict, to unite with him in seeking the welfare of your Jewish Brethren, who, in their struggle with the enemy, signally approved their fidelity to their legitimate Sovereign. Their welfare he in his turn studies to promote; and he desires to combine the energies of all his subjects in efforts for their good. Methinks he is like Jehoshaphat of old, who, well knowing that piety must be founded in knowledge, and happiness in piety, sent forth the Princes of his empire, with a select number of Priests and Levites, to instruct his people in the knowledge of God’s blessed word.

His edict on this occasion, and the manner in which it was carried into effect, will form the subject of my present discourse.

  I.      Then, we notice the edict of King Jehoshaphat—

This was such as became a great and pious monarch: and we shall find it not unprofitable or unsuitable to the present occasion, to enter into a distinct consideration of it. We observe then, that it was a kind and benevolent edict; a wise and politic edict; a good and beneficial edict.

Mark the benevolence displayed in it. He sought the present and eternal welfare of his subjects. He knew, that as men are raised above the beasts by the exercise of reason, so are they elevated in the scale of rational beings, in proportion as their intellectual powers are cultivated and enlarged. Man destitute of knowledge, is a mere savage; but when instructed in the various branches of science, he becomes refined, and civilized, and capable of contributing to the general good. In the very cultivation of knowledge there is much pleasure arising to the mind; and in the application of that knowledge to useful purposes there is an exquisite delight. We need only observe persons when employed in their several vocations, how happy they are, how contented, how cheerful, oftentimes unconsciously proclaiming their happiness, like the birds of the air, in festal songs, or consciously, and with devotion, in songs of praise.

But it was not mere intellectual improvement which Jehoshaphat sought to convey; he wished his people to be instructed in the knowledge of that God whom they professed to fear and worship. This alone could make them truly happy: this alone could impart to them sound wisdom or solid consolation. He therefore gave particular directions that they should be taught “in the Book of the Law of the Lord,” and this throughout the whole land. O happy people, whose governor so employed the authority with which he was invested! And happy that monarch, who so improved his influence, not for his own personal aggrandizement, but for the best interests of the people committed to his charge! In so doing, he approved himself to be indeed what every governor should be, the friend and father of his people.

Nor was the policy of this measure at all inferior to its benevolence. A people well instructed in moral and religious knowledge will view government as an ordinance of God, and will learn to obey the constituted authorities, not so much from fear of their wrath, as for conscience sake towards God. They will view their governors as God’s vicegerents upon earth; and will consider allegiance to them as an essential part of their duty to him. Hence will spring up love in their hearts, and a real delight in manifesting, on all proper occasions, their loyalty to their king: they will form a bulwark around his person in case of necessity, and even glory in laying down their lives for him as their greatest benefactor.

The benefits arising from this edict were incalculable. Such was the effect of it, that the fear of Jehoshaphat, and of Jehovah as his protector, fell on all the nations that were round about him; so that none, however hostile in their hearts, dared to make war against him. Doubtless this resulted chiefly from an impression made upon their minds by God himself: yet it was also produced by a dread of that energy which an united people were ready to put forth at any instant, at the call of their beloved monarch. At the same time that peace was thus secured, prosperity reigned in every part of the empire; and, as the immediate fruit of it, Jehoshaphat, as well as the people, “had riches and honour in abundance.” In his own mind too he reaped the fruits of his own benevolence. God smiled upon him, and manifested himself to him, and enabled him to walk with “his heart lifted up in the ways of the Lordd.”

Such was the edict of the pious Jehoshaphat,—benevolent, politic, beneficial. And what, I would ask, is the Edict which has been issued by the highest authority in this kingdom? Do we not see in it the same blessed characters as in that which we have been considering? It was “in the third year of his reign” that Jehoshaphat sent forth teachers to enlighten and instruct his subjects. The very instant he felt himself at liberty from the more urgent and pressing calls of duty, (such as the fortifying of his land against foreign enemies, and the correcting of some great internal abuses,) he engaged in this good work of diffusing light and knowledge through all classes of the community. In like manner the sovereign of this kingdom has scarcely had time to repair the ravages of war, and to establish his empire, too long weakened and impoverished by a cruel usurpation, before he stands forth as the friend and father of his people, and more especially of that portion of them who have in every age and place been most treated with neglect and disdain, to have them educated in scriptural knowledge and in the fear of God. It is much to be lamented, that the Jewish people have not in general been so attentive either to the learning or morals of their children as might be wished: and hence arose a necessity for some authoritative admonition on the subject. Yet, if I may say it without offence, this neglect has not been more reprehensible in them, than has been the indifference with which the Christian world has regarded it. The monarch (may God recompense it richly into his bosom!) has risen up to remedy the supineness both of the one and the other, and to call forth the united energies of all to correct and terminate this evil. Yet, whilst he thus consults the best interests of his subjects, with what paternal tenderness has he guarded against wounding the feelings of any, or exciting their religious prejudices! The Scriptures of the Old Testament are alone to be used in the schools that shall be established; even those Scriptures, which Jews as well as Christians believe to have been given by inspiration of God, and to contain truth without any mixture of error. In this is marked the policy, no less than the benevolence, of the edict; for it is not by constraint, but by conciliation and kindness, that good is to be done to any, and more especially to those who have shewn themselves now, for so many centuries, proof against all the efforts of intimidation or force. In this kingdom they form no small body, and, I may add, no unimportant portion of the community. It is well known how extensive is their influence in the affairs of commerce; and how, by their activity, they contribute to enrich the state. Hence it is now generally seen and felt, that they are entitled to the same respect as any other subjects of the realm; and whilst, as in the present instance, they see how deeply their monarch feels interested in their welfare, they cannot but on their part be sensible of the privileges they enjoy under his paternal government, and testify their gratitude to him by every possible expression of loyalty and affection.

What the ultimate effect of these measures will be, may be conjectured from the blessed results of the edict of Jehoshaphat: all will feel themselves happy under the government of such a prince; and he, whilst he is respected abroad, and beloved at home, will have the happiness of seeing his labours crowned with prosperity throughout his dominions, and with peace in his own soul.

  II.      The manner in which Jehoshaphat’s edict was carried into execution is now to be noticed—

The promptness with which his commands were executed deserves the highest praise. All were ready to co-operate in this good work as soon as it was proposed. “Princes, and priests, and Levites,” all addressed themselves to it instantly, with one heart and one soul. None accounted their dignity so high, or their functions so sacred, but they thought it an honour to be employed in such a service, and found a delight in fulfilling the wishes of their revered monarch: all entered into the work with zeal, and prosecuted it with diligence; and hence a rapid change was effected both in the temporal and spiritual condition of the whole nation. And what may not be effected in this kingdom also, if a similar zeal be exercised by “the princes and priests” (the magistrates and clergy) of the land? With them it must begin. Those who move in a lower station can effect nothing, if they be not aided and countenanced by the higher orders, whose rank in life, or sacredness of character, will give a tone to the general feeling, and combine the energies of the whole kingdom. If it be said, that those for whom the benefit is designed do not feel a desire after it, this only shews how much they need it, and how earnestly we should all embark in a cause proposed by such high authority, and recommended by the soundest dictates of wisdom and piety.

That our obligations to unite in this labour of love may the more distinctly appear, I would beg leave to suggest the following considerations.

First, Loyalty to the king demands our concurrence with him in this good work, and a holy emulation amongst us to carry into effect his benevolent designs. What can the greatest or best of men effect, (what could Jehoshaphat himself have done?) if there be none to act in subserviency to them, and to follow their directions? As the most potent monarch upon earth would in vain proclaim war, if there were no soldiers found to enlist under his banners and to execute his commands, so it will be in vain that the design of benefiting the Jewish people was ever conceived in the mind of the king, or that his edict respecting them was ever issued, if his subjects do not put forth their energies in obedience to his call. In truth, a backwardness to co-operate with him in this blessed work would seem like a reflection cast upon him, as recommending a measure that was unworthy of attention. I do not mean to insinuate that such an idea really exists in the minds of any; for I am perfectly convinced it does not: but certainly in appearance it is open to this construction; and every subject of the empire is concerned to act in such a way, as to cut off all occasion for a reflection like this. I say, loyalty alone, even if we had no higher motive, should be sufficient to call forth our exertions in this cause.

But let me next observe, that gratitude to the Jewish nation demands it at our hands. How great, how manifold are our obligations to them! Behold Moses and the prophets, what instruction have they given us, in reference to the way of life and salvation! Without the moral law, as revealed by Moses, we should never have known to what an extent we need a Saviour; nor, if the prophecies had not so fully designated the promised Messiah, could we have ever so fully known that Jesus was the Christ. Of whom did the Lord Jesus Christ himself come as pertaining to the flesh, but from the loins of David, and of the seed of Abraham? Yet to him are we indebted for all that we either have, or hope for, in time or in eternity. And who were the Apostles, but Jews, who for our sakes went forth preaching the word, and counted not their lives dear to them, so that they might but lead us to the knowledge of Christ, and make us partakers of his salvation? From them too we have received the lively oracles, which are the one source of all spiritual knowledge, and the one foundation of all our hopes. Does all this call for no recompence at our hands? Knowing as we do the vast importance of education, should we not endeavour to impart it to those from whose ancestors we have received such innumerable, such inestimable benefits? Yet behold, these are the people whom for many, many centuries, we have treated with more neglect and contempt than any other people upon the face of the earth: the savages of the most distant climes have received more attention from us than they. Surely it is high time that the Christian world awake to a sense of their duty, and begin to shew to the Jews somewhat of that love, which their forefathers exercised towards us in our Gentile state. We are debtors to them to a vast amount, and it is high time that we begin to discharge our debt. And how can we discharge it better, than by enabling them to read and understand those very oracles, which they have preserved with such fidelity, and which testify so fully of their promised Messiah?

Further: A love to the rising generation should lead us to avail ourselves of the present opportunity to promote their welfare.—It is truly afflictive to see how low and degraded is the state of multitudes, especially of the Jewish nation, purely through the neglect with which they are treated in their early youth: and still more grievous is it to reflect on their ignorance of those things which belong to their everlasting peace. To counteract this, we should endeavour to qualify the whole of their population for good and useful employments; and, through the medium of useful instruction, to make them holy, and to make them happy. We need never be afraid that there will not be a sufficient number of poor to fill the lower stations: do what we will, there will never be wanting persons, who, through their own fault or misfortunes, are necessitated to undertake the lowest offices of life. And, if they have been previously instructed in the Scriptures of Truth, they will have a fund of consolation ever open to them in their deepest afflictions; they will learn from the inspired volume, in whatsoever state they are, there-with to be content; and in the prospect of the eternal world, they will find joys with which a stranger intermeddleth not, and which the world can neither give nor take away. We feel the force of these considerations in reference to the poor of our own communion: how is it that we feel it not in reference to our Jewish Brethren? This is a partiality unworthy of us; and we should rise as one man to wipe off this disgrace from our own character.

This brings me to the last consideration which I propose to mention; namely, that a concern for the honour of our holy religion should operate to unite us all in executing the Royal Edict.—What must a Jew think of our religion, when he sees how little it has wrought for us in the production of love? We may tell him of a Messiah, who has loved us, and laid down his life for us: but what credit will he give us for our principles, when he sees how little our practice corresponds with them! May he not well say to us, “Physician, heal thyself?” Shew by your conduct the superiority of your principles, before you call on me to embrace them. It is by love that we must win them: it is by shewing kindness to them that we must efface from their hearts those prejudices which, with too much reason, they entertain against us. We must exhibit in our own person the loveliness of Christianity, before we can bring them to investigate the grounds of our faith, or to imagine that they can improve their own condition by embracing it. May I not then call upon you as Christians to unite in the good work that is now before you, that you may thereby serve and glorify your Lord and Saviour? As Christians, you believe that there is no other way to the Father but by Christ; and no other name but his, whereby any human being can be savedh. Where is your piety, where is your love to Christ, where is even common humanity, if you will not avail yourselves of the present opportunity to remove from before your Jewish Brethren the stumbling-blocks, which for so many ages have been laid in their way?

Do any ask, What shall we do? I answer, search out amongst the Jews some persons of probity and talent to commence schools among them; and do you yourselves aid to the utmost of your power in the support of them; provide them with all necessary books for instructing children in the first rudiments of knowledge; provide them with Bibles also, both in the Dutch and Hebrew languages, that they may be thoroughly instructed in the knowledge of their own religion, and learn to walk in the steps of their father Abraham, and of all the holy prophets.

Begin too, without loss of time, Adult Schools. You will find many among the house of Israel who will be glad to avail themselves of your instructions. Let those who are benevolent amongst you dedicate an hour in a day to the instructing of a few who may be desirous to learn; and carefully avoid every thing which may give unnecessary offence. Confine yourselves to the Old Testament, which they venerate, as well as you. Let those who can teach only in the Dutch language give instruction in that: and let those who either understand, or have leisure to attain, the Hebrew tongue, draw their attention to that. In particular, let it be the united endeavour of all to qualify masters for this good work.

And let it not be thought, that this is the duty of men only. The Royal Edict has particularly, and with great wisdom, recommended it to females, who may be of infinite service in conveying instruction to their own sex. This age is distinguished above all others for the activity of females in the service of God, and in the performance of every good work. Were I able to declare the proportion of good that is done in Britain by the female sex, it would appear incredible: I believe from my soul that it far exceeds one half in all the societies raised since the commencement of the present century, in the Bible Society, the Missionary Societies, and the Society for Promoting the Knowledge of Christianity amongst the Jews: yes, let the ladies of this country exert themselves, in a prudent, modest and discreet way, and the effects will soon appear; the Royal Edict will not be a dead letter, but will produce incalculable good to the whole nation;—and the agents in this benevolent work will themselves receive quite as much benefit as they impart, their benevolence being, in proportion as it is exercised, its own reward.

CCCCIX

JEHOSHAPHAT’S CONNEXION WITH AHAB REPROVED

  2 Chron. 19:2.

And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon time from before the Lord.

IT is happy when pious children rise up in the places of their parents, and, unmoved by the sufferings which their fathers have experienced, dare to tread in their steps with fidelity and zeal. Hanani, the father of Jehu, had been cast into prison for faithful reproof which he administered to King Asa: yet does Jehu give a similar reproof to Asa’s son and successor, Jehoshaphat: and, us he was enabled to temper his reproof with seasonable commendation, he succeeded in convincing the monarch of his fault, and in stirring him up to a more becoming conduct.

The conduct here blamed, was, Jehoshaphat’s uniting himself with Ahab against the king of Syria: but the terms in which the censure was conveyed, are of more general import, and may be applied to all alliances with the ungodly. We will endeavour therefore to improve them, by shewing,

  I.      What is that intimacy with the ungodly which God forbids—

We are not to suppose that all connexion with them is forbidden; for then, as the Apostle says, “We must needs go out of the world,” since the necessities of our nature constrain us to keep up some sort of intercourse with them. Moreover, there is an attention to them which compassion itself demands, and which our blessed Saviour himself manifested to such a degree, as to incur the reproach of being “a friend of publicans and sinners.” Nor are we to forget, that courtesy is one of the most amiable and important of Christian graces. “Be pitiful, be courteous,” is the command of God himself: and they who are grossly deficient in relation to this duty, as too many professors of religion are, have greatly mistaken the true genius of Christianity, which is, in every possible modification of it, a religion of love.

Yet is there a very broad line of distinction to be drawn between the extremes of unmeasured union with the world, and a contemptuous abstraction from it. Though the righteous are not to despise the ungodly, they are carefully to avoid,

  1.      An alliance with them—

[Under the law, all intermarriages with the heathen were strictly forbidden: and under the Gospel the same law applies to the ungodly: the Apostle’s direction respecting those who are seeking a matrimonial alliance, is, “Let them marry, only in the Lord.” In many places of Scripture are the evils arising from unequal marriages of believers with unbelievers, strongly markedc: we must not wonder then that such contracts are expressly forbidden.]

  2.      A conformity to them—

[They who are of the world, both speak of the world, and act agreeably to its dictates: they have no higher objects in view, than “the lust of the flesh, the lust of the eye, and the pride of life.” But these are wholly unsuited to the Christian’s state: they are in direct opposition to that holy and heavenly course which he is commanded to pursue: and therefore he is enjoined “on no account to be conformed to this world, but to be transformed by the renewing of his mind, that he may prove what is that good, and acceptable, and perfect will of Godf.”]

  3.      An unnecessary association with them—

[We should not choose them as our friends and companions: for “how can two walk together, except they be agreed?” We almost of necessity imbibe the spirit of our associates; and therefore we should select for our acquaintance those who will help us forward, and not those who will retard us, in our heavenly course. We can never too attentively consider that instructive declaration of Solomon, “He that walketh with wise men, will be wise; but a companion of fools will be destroyed.”]

That such intimacy with the ungodly is not prohibited by God without reason, will appear, whilst we shew,

  II.      Why it is so displeasing to him—

God was greatly offended with Jehoshaphat, and severely punished him for his fault. It was in consequence of his alliance with Ahab that his eldest son Jehoram slew all his younger brethren, and that all his grandchildren were slain by Jehui. And in every instance, such intimacy with the ungodly is offensive to him;

  1.      On account of the state of mind it implies—

[It is evident that any person professing godliness, and at the same time affecting the society of the ungodly, must be in a very degenerate state. Such a state of mind indicates in a very high degree, a want of love to God—a want of aversion to sin—a want of self-knowledge—and a want of common prudence.

How low must be his love to God! Would any man who loved his parents and his family select for his intimate friend a man that was the avowed enemy of them all? Yet the character of the ungodly is, that they are “haters of God:” how then can any one who truly loves God, take such a person for his bosom friend, or maintain, except from necessity, any intercourse with him?

And small indeed must be his aversion to sin, when he can find pleasure in those who belong to “a world that lieth in wickedness,” and whose whole life is a continued and voluntary course of sin.

His self-knowledge too must be at a very low ebb, if he think that he can frequent such company without having both his principles and his practice greatly vitiated.

Even to common prudence he is almost an utter stranger: for would any man on the brink of a stupendous precipice go unnecessarily to the utmost edge of it, where it was exceeding rough and slippery, rather than pursue a path which was comparatively both safe and easy? Yet this is his conduct, who chooses to mix unnecessarily with a tempting and ensnaring world: and the absurdity of it is strongly marked in the expressions of our text, where an APPEAL is made to the common sense and reason of mankind; “Shouldest thou love them that hate the Lord?”]

  2.      On account of its pernicious tendency—

[We form very erroneous calculations on this subject. We are ready to think that we shall ingratiate ourselves with the world, and recommend religion to their favourable acceptance: but the very reverse is the case; we lower ourselves in their estimation, and make them think better of their own religion than they would otherwise do. They take for granted that religion sanctions all that conformity to their customs that they see in us; and consequently that they are much nearer to the standard of true religion than they really are: nor are they a whit more reconciled to those practices which they do not choose to follow, and which, in spite of all our efforts, they will account over-righteous, unnecessary, and absurd. It will be found almost invariably that little, if any, good accrues to the ungodly from such sacrifices, and that great injury is sustained by those who make them.

In the chapter preceding our text, we may see the experiment fairly made. Jehoshaphat having joined affinity with Ahab, paid him a friendly visit, and was hospitably received by him. Presently Ahab proposed to him an union of their forces in an attack on the king of Syria; to which proposal Jehoshaphat, unwilling to refuse him, accedes; but, being a pious character, recommends that an inquiry should be first made of God for his direction. To this Ahab apparently agrees; but consults none except his own idolatrous prophets. Jehoshaphat, not quite satisfied with their advice, asks if there be not a prophet of Jehovah by whom their inquiry may be made? Ahab acknowledges that there is; but that he cannot endure that prophet, because he never prophesied good concerning him, but evil. This aversion Jehoshaphat tries to soften; and for a moment prevails: but, as soon as Micaiah has delivered his message from the Lord, Ahab is filled with rage against him, and orders him to be put in prison, and to be fed with the bread and water of affliction: and Jehoshaphat, contrary to God’s revealed will, proceeds with Ahab to execute the plan proposed. Now here is an exact representation of what generally takes place in such connexions: the compliances that are required by the ungodly, are too faintly refused; whilst the barriers interposed by the godly, produce no adequate effect. The two parties may not unfitly be compared to persons pulling against each other on a steep declivity: the one who is on the more elevated site, may think he shall prevail; but a moment’s experience will suffice to shew him, that his adversary draws against him with a ten-fold advantage, both as it respects the comparative force which he is able to exert, and the greater facility with which a descending motion may be produced. Thus it is between the godly and the ungodly, when too intimate a fellowship subsists between them: the conscience of the one is ensnared and violated, whilst the other retains all his principles, dispositions, and habits.]

  3.      On account of its opposition to his revealed will—

[Nothing can be plainer than God’s declaration respecting the friendship of the world: it is actually a state of “enmity against God:” yea, the very desire to possess its friendship is constructive treason against God himself; and actually constitutes treason, as much as the holding of forbidden intercourse with an earthly enemy constitutes treason against the king. It is in vain to dispute against such a solemn declaration as this, or to think that we can ever reconcile such opposite interests as those of “God and Mammon.” We must hold to the one, or to the other: and if we choose the friendship of the world, then must we expect to be dealt with as the enemies of God. If we are found associated with the goats in this world, it is in vain to hope that we shall be numbered with the sheep in the world to come.]

  ADDRESS—

[The character of Jehoshaphat was on the whole good: “good things were found in him; and he had prepared his heart to seek God.” Now it is to persons of this character more particularly that our subject must be addressed: for the ungodly, when mixing with the world, are in their proper element; and the established Christian feels but little temptation to go back to worldly pleasures, or to worldly society. But the temptation to young and inexperienced Christians is great. Be it remembered however by all, that the true disciples of our Lord “are not of the world, even as he was not of the world.” They cannot say to an ungodly man, “I am as thou art;” for they are as different from him as light from darkness. “By the cross of Christ, they are crucified unto the world, as the world also is to them.” Let me entreat you then, Brethren, not to “be unequally yoked together with unbelievers, but to come out from among them, and be separatet;” and endeavour to be in reality, what all the Lord’s people are by profession “a city set upon a hill,” and “lights shining in a dark place.”]

CCCCX

PRAYER THE BEST MEANS OF DEFEATING INVASION

  2 Chron. 20:2–4.

Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazon-tamar, which is En-gedi. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together, to ask help of the Lord: even out of all the cities of Judah they came to seek the Lord.

THERE is scarcely any thing that more awfully proves men’s fallen state than their readiness to devour one another. There is not a nation under heaven where the art of war is not cultivated; and he who attains the highest proficiency in that art, and is crowned with most success in destroying his fellow-creatures, is deemed the greatest benefactor to his country, and is rewarded with all the honours that can be heaped upon him. Under these circumstances it is not optional with a nation whether they will have a military force: they are compelled to maintain armies, and to preserve their lives and liberties by the same means that others use to subjugate and overwhelm them. Yet there are other means of self-defence, which, though they do not supersede the use of arms, are more effectual than numerous levies, or military skill. What these means are, the text informs us. Jehoshaphat was invaded by three confederate armies; and, though taken by surprise, and consequently not having an hour to lose in mustering his forces, he devoted a day to humiliation and prayer for the divine aid. This to many would seem absurd: but to those who believe in the all-governing providence of God, it will appear the most rational and most efficacious method of defence, which it was possible for him to adopt.

In considering this account of Jehoshaphat, we shall point out,

  I.      His feelings on the approach of an invasion—

We have no reason to think that Jehoshaphat was defective in courage; yet he “feared.” But what was it that he dreaded? was it merely his own personal danger? No; he feared,

  1.      The calamities that were coming on the nation—

[Fear even of personal danger is by no means incompatible with real courage. It is an affection planted in the human breast by God himself, and is necessary to put us on our guard, and to stir us up to use the means of safety. It is then only to be deemed a weakness, when it incapacitates us for deliberate counsel, or manly exertion. But when the danger is public, and the welfare of a whole nation is at stake, then it is criminal not to fear: thoughtlessness and indifference then become most inexcusable, inasmuch as they manifest an atheistical security with respect to themselves, and an utter want of humanity towards others. Who can reflect on the miseries that an invading army may occasion, and not tremble for the land that is exposed to them? We confess, that one of the worst symptoms that appear in our land, at this present moment, is, the general, and almost total, want of this feat. It should seem as if we thought it out of the power of man, or even of God himself, to hurt us. We are really sleeping, while our enemies are watchful; and folding our arms in security, while the gathering storm is ready to burst upon us. Would to God that we had more fear of the approaching danger! and then we should have less cause to fear when it shall have actually arrived.]

  2.      The displeasure of God in them—

[This it is which makes an invading army terrible. This renders even the weakest insect, a locust, or a caterpillar, an object of dread. We are assured that “men are God’s sword;” and that whatever be the motive that actuates them, it is he who gives them their commission, it is he who sends them to “avenge the quarrel of his covenant.” Now Jehoshaphat had particular reason to apprehend the divine displeasure, having incurred it by making an alliance with Ahabd: and doubtless he considered the invaders as persons sent of God to inflict the punishment he deserved. And was not this just ground for fear?

Here again we cannot but lament that the generality amongst us leave God out of their thoughts: they declaim against the ambition of him who would reduce us, as he has done one half of Europe, to a state of vassalage; but they never associate with his plans the idea of God’s displeasure. To say that “God had stirred him up against us,” would he looked upon as absurd: to suggest that he was an instrument in God’s hands, lifted up to punish our sins, would be deemed a weak enthusiastic notion, a dream of a distempered imagination. But this is true, whether we all believe it or not: and it is this, much more than either the number of his forces, or the inveteracy of his malice, which renders him formidable. Were he far less equal to the contest than he is, our multiplied iniquities which have incensed God against us, might well make him an object of terror. And the less we fear him as the instrument of God’s wrath, the more likely we are to be given over to his power.]

Corresponding with Jehoshaphat’s feelings on account of the invasion were,

  II.      The means he used to defeat it—

Doubtless he did not neglect any prudent means of defence which his circumstances would admit of. But, together with these,

“He set himself to seek the Lord” by fasting and prayer—

[Jehoshaphat well knew that all things were subject to God’s control; that the events of war were in his hands; and that it was equally easy with him to “save by many or by few.” He knew that God was ever ready to forgive those who confessed and forsook their sins, and to interpose for the preservation of those who trusted in him. Under this conviction he not only fasted and prayed himself, but “proclaimed a fast,” in order that all his subjects might join in these holy exercises, and, by their united importunity, prevail on God to spare them. It might have been thought, that to consecrate a day to such a service, when there seemed not an hour to spare, was impolitic: but he was aware that the greatest preparations without God would avail nothing; and that, if his favour and assistance were secured, no enemies could ever prevail against him. In this holy service therefore he engaged with earnestness; and all his subjects, male and female, old and young, concurred with him.]

This was, in truth, the most effectual means he could employ—

[If we consider how successfully these means had been employed in former times, the wisdom of his conduct will immediately appear. God had on many occasions given direction to his people, where, and when, and how, to attack their enemies. He had strengthened them miraculously for the combat; and crowned them with success beyond all human expectation. He had invariably done this in answer to their humble and earnest supplicationsm: and had as constantly withheld his succours, when they refused to humble themselves before him. There was one example in particular, with which he was well acquainted, and from which he could not fail to derive encouragement; it was that of Moses when attacked by Amalek: Moses sent Joshua into the valley to fight, whilst he himself remained on the mountain to pray; and it soon appeared that the success of the engagement did not depend on the skill or valour of Joshua, but on the holding up of the hands of Moses: when they were let down through weariness, Amalek prevailed; but on their being held up till sunset, victory was decided in favour of Israel. This was sufficient to justify and encourage Jehoshaphat in the proclaiming of a fast: and the event strongly recommends to us the use of similar means in any similar emergency. God heard and answered his prayer; and did not suffer him even to risk his life in battle: he caused dissension to arise in the confederate armies, insomuch that two of those armies combined to destroy the third, and then destroyed each other, and left all their spoil for a prey to those whose country they had invaded.]

  INFER—

  1.      What reason have we for thankfulness on account of the appointment of this fast!

[Many, forgetful of Jehoshaphat’s example, deny the right of the civil magistrate to proclaim a fast: and multitudes who acknowledge the propriety of such an appointment, are as regardless of the duties of this day, as if it had not been consecrated to any religious service. But there are many who really improve this occasion in devout and earnest supplication to God: and we doubt not but that more will have been done this day towards the preservation of the kingdom than could have been effected in any other way.]

  2.      Of what signal use to a nation are the godly and praying few!

[They are often regarded as persons that trouble and endanger the state: but it has been on their account that the nation has not been long since made as Sodom and Gomorrha: and, if the present days of trouble be shortened, it will be for their sakeq. These are the people who alone have interest with God; and who bring down his blessing on the land. To represent the country as indebted to them for its safety and success, is deemed the height of arrogance and folly. But let any one inquire what saved Jerusalem from the Assyrian hosts, or, in the instance before us, from the confederate armies? Was it not prayer; prayer chiefly, prayer solely and exclusively? Let atheistical scoffers then deride the idea as they please; but it is a fact, an undeniable fact, that the despised few are the greatest benefactors of their country; and that our hopes in the present contest are founded more on their prayers than on all the efforts of an arm of flesh.]

  3.      How much may they do for their country, who are ready to think themselves incapable of rendering it any essential service!

[Females and infirm persons may suppose themselves of no use in the present contest. But will not their petitions come up with acceptance before God? Shall not the prayer of faith, by whomsoever offered, prevail? Let none then imagine that they cannot benefit their country; but let all unite in weeping and supplication, and “give no rest unto our God, until he arise for our help, and make our Jerusalem a praise in the earth.”]

CCCCXI

FAITH THE MEANS OF NATIONAL AND PERSONAL PROSPERITY

  2 Chron. 20:20.

Hear me, O Judah, and ye inhabitants of Jerusalem: Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.

A BELIEF in the providence of God is able to compose the mind under the greatest difficulties. The Scriptures abound with displays of the efficacy of this principle. In this passage before us we are told, that three confederate armies came up against Jehoshaphat: yet, while he acknowledged that “he had no might against them,” he was enabled by faith to commit his cause to God, and to go forth in triumph, as much as if he had already gained the completest victory. The words of our text are his address to his army when leading them forth to meet the enemy. One would have expected that he would rather have exhorted them to be strong and courageous: but, feeling in himself the blessed influence of faith, he rather exhorted them to the exercise of that divine principle, and assured them that by means of it they should attain success.

It is our intention to shew,

  I.      What is implied in the faith here recommended—

Doubtless there are many particulars which might be enumerated if it were expedient to enter fully into the nature of faith. But, if we consider to whom, and on what occasion, the address was made, we shall see at once that there were two prominent ideas contained in it; namely,

  1.      A renunciation of all false confidences—

[This is indispensably necessary to the exercise of faith. God is a jealous God, and “will not give his glory to another.” He is rather concerned to defeat, than to prosper, the exertions of those who lean to their own understanding, or trust in an arm of flesh; because they practically deny his agency, and would be encouraged by success to harden themselves in their infidelity.

This self-renunciation is, if possible, still more necessary in relation to the concerns of the soul. If we trust at all in our own wisdom, goodness, or strength, God will consider us as abandoning all hope in him. However good the thing may be which we make even a joint ground of confidence before him, instead of contributing to our welfare, it will make the Gospel of no effect to us, and Christ will profit us nothing.]

  2.      A simple affiance in God—

[In the instance before us, the people were not to fight, but to stand still and see the interposition of God for them. But we are not therefore to neglect the proper means of self-preservation: we must use the means, but not trust in them: God alone must be our trust and our confidence: and we should commit ourselves to him, without doubting either his ability or willingness to help us.

Thus in reference also to our spiritual interests, we should never limit his mercy or his power. His promises should be the ground of our hopes, and the measure of our expectations — — —]

Having endeavoured to ascertain the true nature of faith, let us consider,

  II.      Its influence on our welfare—

It has a favourable aspect upon,

  1.      Our national prosperity—

[When a nation is enabled to exercise faith in God, there is good hope that its deliverance is nigh at hand. For faith conciliates his favour: he is honoured by it; and he will surely put honour upon it. Faith engages his protection. He has promised to be a wall of fire round his people, and as a munition of rocks: and, when they plead his promises, he will not fail in the execution of them. Faith also calls forth his aid. He has told us that his eyes run to and fro throughout the whole earth to shew himself strong in the behalf of his people; and he has proved in ten thousand instances how ready and effectual is the succour which he will afford to those who call upon him.]

  2.      Our personal welfare—

[In allusion to the circumstances of the history before us we may observe, that faith will secure us victory over all our enemies. Sin, Satan, death and hell shall all be overcome, if only we believe in Christ: yea, we shall be more than conquerors through him that loved us. Faith also will enrich us with the most abundant spoils. Jehoshaphat and his army were three days occupied in gathering the spoils, so wonderfully were they enriched by the very people who had sought only their destruction. And shall not we find ourselves benefited even by the assaults of our enemies? Yes, we shall have deeper discoveries of the love, the power, the faithfulness of our God, and be more amply furnished for our future conflicts. Faith moreover will bring us to a quiet possession of our inheritance. Jehoshaphat had rest and quiet throughout his realm by means of that exercise of faith. But we shall obtain the undisturbed enjoyment of heaven itself. As soon as faith and patience have had their perfect work, we shall be freed from enemies, and “not a dog shall wag his tongue against us” any more for ever.

Thus prosperous, thus established, shall the weakest be, provided they believe in God, and give implicit credit to his word.]

  We would further ADDRESS you on this subject,

  1.      As members of the community—

[The state has a right to expect of you all the aid which you can afford her under the pressure of her present troubles. Will any of you say, ‘I am unable to render any effectual assistance?’ Pause before thou repliest in such a way. Can you exercise faith in God? Can you commit her affairs to him? Say not then, ‘I can do no good:’ for whether thou be old or young, male or female, healthful or infirm, thou canst render the most important services. God will hear thy prayer, and respect thy faith. It was not by the sword, but by the simple exercise of faith, that three confederate armies were totally destroyed. Fight then with the same weapon: entreat your God to direct the counsels of our governors, and to prosper their endeavours; and we shall yet have fresh evidence, that the injunction in our text was never given or obeyed in vain.]

  2.      As members of the Church—

[Far be it from us to express indifference respecting good works. We know you must abound in them; and we desire you should abound in them to the glory of God. But they can proceed from nothing but a living principle of faith; and therefore, from a regard to the interests of morality, we repeat the exhortation in the text. It is not by self-righteous, self-confident exertions that you are to become holy, but by exercising faith in Him, who is our “righteousness and our strength.” Live then by faith on the Son of God; so shall you derive from him all needful supplies of grace, and progressively advance, both in an enjoyment of his presence and a meetness for his glory.]

CCCCXII

THE DANGER OF FOLLOWING EVIL COUNSEL

  2 Chron. 22:3, 4.

He walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly. Wherefore he did evil in the sight of the Lord like the house of Ahab: for they were his counsellors after the death of his father to his detruction.

THOUGH Jehovah is undoubtedly the Governor of the universe, it is certain that there is a mighty being always exerting himself in opposition to him; and with such great apparent success, as to be justly designated “the god of this world.” In the contest that is maintained between them, each has, if I may so speak, his partisans and agents, who, under their respective heads, labour to execute their master’s will, and to promote the interest of him to whom they belong. Jehovah employs holy men, whose hearts he has touched with his heavenly grace; and whom he sends forth as his ambassadors, to instruct our fallen race, and to rescue them from the dominion of the great usurper. Satan, on the other hand, has his servants also, whom he employs to deceive mankind, and to rivet on them the chains with which they are already bound. In this, however, he differs from that Almighty Power against whom he is arrayed; that, whereas Jehovah delights to make use of the weakest instruments, and “by things which are not, to bring to nought things that are,” Satan is constrained to select the most powerful agents to carry on his cause; well knowing that, without them, he has no hope of effecting any thing. When, in his efforts to rob Job of his integrity, he destroyed all his children, he forbore to destroy the wife of Job, that by her means he might tempt that holy man to “curse God and die.” When he would divert the Lord Jesus Christ from his purpose to redeem the world, he employed the Apostle Peter to dissuade him from subjecting himself to the sufferings that were to come upon him. Thus he acted in reference to the sons of Jehoshaphat king of Judah. Jehoshaphat was a pious king, and served Jehovah faithfully. But Satan wished to reduce Judah, as well as Israel, to idolatry; and, for this end, stirred up Jehoram’s wife to tempt him to it, and afterwards to give the same impious counsel to her son Ahaziah; thereby leading both of them “to their destruction.”

The history before us will naturally lead me to point out,

  I.      The influence of evil counsel—

Good counsel, alas! has, for the most part, but little effect. We cannot doubt but that Samuel, knowing as he did the bitter consequences which a want of parental authority had entailed on Eli, was careful to instruct his children in the ways of God, and to reprove in them the first appearances of evil. But, notwithstanding all his efforts, his sons turned aside from the paths of judgment, and rendered the very government of Jehovah himself odious in the eyes of all Israel. Nor can we doubt but that Jehoshaphat, though in some respects faulty, strove to maintain the authority of Jehovah in his family. But his sons were more easily led to imitate his errors than his piety. He himself had joined in an alliance with Ahab, and had consented to a marriage of his son with Ahab’s daughter, whose counsels weighed both with her husband and her son far more than any advice of his: yea, though God had signally interposed to thwart his efforts, when combined with those of Ahab, his son and grandson courted the same alliance, and brought on themselves, and on all connected with them, the heaviest judgments.

But let us mark this matter more distinctly,

  1.      In the case before us—

[To what was it that Ahaziah’s mother tempted him? It was to idolatry. But can we conceive that the counsel of any one, however dear, should have power to draw a person to idolatry? yea, that it should prevail with a person who had been educated in the knowledge of the one true God? Hear the account given of idolaters by the Prophet Hosea: “My people ask counsel of their stocks, and their staff declareth unto them.” Can we conceive it possible that any person who had heard of all the wonders which Jehovah had wrought for his people in Egypt, and in the wilderness, and in Canaan, should ever be seduced to such infatuation as this? Of ignorant savages we may imagine any thing: but of God’s own peculiar people, and of him who was at the head of them, the grandson of the pious Jehoshaphat, we cannot believe it! or the apostate must at least have been bereft of reason. Alas! not so: the man has his mother for his counsellor; and her advice is quite sufficient to draw him from the Most High God to the worship of stocks and stones! I say again, if this fact were not attested on the authority of God himself, we could not credit it; we could not conceive it possible that evil counsel should possess such an influence as this.]

  2.      In our own case—

[It is well known how generally the rising generation are counselled by their friends and relatives to follow the world rather than God, and to attend to the concerns of time rather those of eternity. I speak not here respecting any particular doctrines of religion which may be supposed to have an injurious effect, and therefore to be an object of jealousy: but I speak of all serious religion, irrespective of any peculiar doctrine: I speak of the fear of God; of a holy anxiety about the soul; about a diligent preparation for death and judgment. Of these things, speculatively considered, every one professes to approve: yet no sooner does any person begin to experience them in his soul, than his own dearest friends, his mother, his wife, his sister, his “friend that is as his own soul,” will begin to caution him against being “righteous over-much,” or, in other words, against being righteous at all. If the person reply, ‘But I have a soul; and it will be called into judgment, and be doomed either to heaven or hell, according to the state in which it is found: and should I not prepare for that great account?’ the answer will be, ‘No; you have no need to fear: only do as others around you, and you have nothing to be afraid of: God will never enter into judgment with persons who live as you have done.’ Thus all the most blessed counsels of Jehovah are set at nought — — — and poor fallible men will set their word agamst the word of Jehovah, and will assure those of ultimate impunity, whom God, in the most solemn manner, dooms to everlasting perdition.

But can it be supposed that any one will follow such counsel, and be led by it to prefer the body to the soul, the creature to the Creator, time to eternity, and hell to heaven? It cannot surely be, that any one in his senses can be so influenced, either by friends or enemies. Methinks, the answer that would instantly be given to all such counsellors would be, “Whether it be right to hearken unto you more than unto God, judge ye.” But there are few, very few, in whom this fortitude is found. And if a person can only say, My father or “my mother so counselled me,” he will cease to think that he “does wickedly,” or that he has reason to fear the displeasure of his God.]

But let me faithfully warn you of,

  II.      The danger of following it—

This unhappy king was soon made to feel the bitter consequences of his folly: for God “fixed his eyes upon him for evil,” and in one short year brought him down “to his destruction.” His end, in this view, is worthy of notice. He went with Jehoram, the son of Ahab, to fight against Hazael, king of Syria. Being wounded in the battle, he went to Jezreel, to be healed of his wounds. Whilst he was there, on a visit to Jehoram, king of Israel, he went forth with Jehoram to inquire into the reason of the apparently hostile approach of Jehu: and finding Jehu too powerful for him, and his friend the king of Israel slain by him, he fled to Samaria, and hid himself there: but, being found, he was taken, and brought to Jehu, and put to death. And all this was ordered of the Lord, as we are expressly told: “The destruction of Ahaziah was of God, by coming to Joram.” In like manner will every one find, that in “contemning God’s counsel,” he only ensures his own destructionf.

In two ways will a compliance with evil counsel operate to a man’s destruction:

  1.      By the habits which it will induce—

[A person, in yielding to evil counsel, thinks perhaps, that he will only follow it on a particular occasion, or to a given extent. But who shall say where a man on a precipitous descent shall stop? Perhaps the advice given was only to avoid singularity; and, for this end, to avoid the ministry of those who might awaken his conscience, or the society of those who might lead him to God. By following this advice, he is kept from attaining a principle of true piety, which alone can preserve him from any evil. He loves not the word of God; and therefore he employs his leisure in some foolish vanity: he has no pleasure in communion with God; and therefore he associates with those who are like-minded with himself: he affects not heaven; and therefore is satisfied with the things of time and sense.

It may be, that he is never particularly tempted to the commission of any flagrant evil; and therefore he goes on respectably in the eyes of the world; but without any real delight in God, or any serious preparation for eternity: but if he be tried by any violent temptation, he is carried away, like the dust before the wind, and falls a prey to his great enemy. Behold the gambler, the adulterer, the duellist! each, in his calling, was deemed a man of worth, till, by his want of principle, he was betrayed into the evils by which he fell. But had he, in the first instance, listened, not to the counsels of ungodly men, but to the voice of God in his word, he had escaped the snares which were laid for his feet, and avoided the destruction that has come upon his soul. Nor is it into occasional sin only that men are drawn by a want of religious principle, but frequently into a contempt for all religion; as the Psalmist intimates, when, in a triple climax, he describes a man, first “walking (transiently) in the counsel of the ungodly (who have no vital piety); then standing in the way of sinners; and, at last, sitting in the seat of the scornful.”]

  2.      By the judgments which it will entail—

[Men may promise us impunity in the ways of sin: but it shall be found, at last, “whose words shall stand, theirs or God’s.” God has said, “Evil shall hunt the wicked man, to overthrow himi.” The hunted deer thinks himself at a distance from any enemy, and that he has no ground for fear: but his step has left a scent behind him; and that, once found, is traced with fatal precision, till he is overtaken, and destroyed. So the judgments of God, at whatever distance they may be thought to be, follow the sinner, till at last “his sin finds him out,” and brings down the wrath of an offended God upon him. In vain may he “make a covenant with death and hell: his covenant with death shall be disannulled; and his agreement with hell shall not stand: when the overflowing scourge shall pass through, he shall be trodden down by it:” yea, “though hand join in hand,” and there be a confederacy of the whole universe for his protection, “he shall not be unpunishedm.” “Let no man deceive himself: God is not mocked; nor will be: for whatsoever any man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption: and he that soweth to the spirit, shall of the spirit reap life everlasting.”]

  ADDRESS,

  1.      Those who are exerting their influence against the Lord—

[Who has not, at one time or other, been guilty of this sin? Who has not either derided serious piety himself, or forborne to vindicate it when derided by others, and thus sanctioned, by silence at least, the counsel of the ungodly? We may think lightly of this evil: but the rebuke given to Peter, when, from a love to his Master, he would have dissuaded him from suffering, shews clearly enough the light in which our conduct has been viewed by Almighty God. In every such act we have taken part with the devil, and done his work: and we may well expect to hear from him that indignant reproof, “Get thee behind me, Satan; thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men.” Consider, then, I pray you, Brethren, what you are doing, when you “counsel any one to do wickedly,” or to refrain from obeying any command of God: you “cast a stumbling-block before your brother, and destroy a soul for whom Christ died,” You also bring the deepest guilt upon your own soul; and will have the blood of those, whom you have ruined, required at your hands. Reflect a moment on the state to which both you and those who have followed your advice will soon be reduced. It is said that the wicked will be “bound in bundles, and cast into the fire.” By this I understand, that they who have encouraged each other in sin will be so brought into contact with each other in the eternal world, as to increase each other’s torment to all eternity by their mutual recriminations. The mother will then execrate the folly that her son committed in listening; to her counsels, in opposition to the word of God; whilst the son will cast the most bitter reflections on her, for so abusing her influence to the ruin of his soul. Let these considerations be laid to heart by those who imagine that they are only exercising love: for verily it is such a love as Satan himself approves; and such a love as all, who either exercise it or obey it, will bitterly bewail.]

  2.      Those who yield to influence so exerted—

[Do not imagine, that, in guarding you against a compliance with the counsels of a wife, a mother, a sister, a friend, I would willingly interrupt the harmony of the domestic circle, and still less that I would lessen in your eyes the obligations of parental authority. No: in every thing that is not contrary to God’s commands, parental authority ought to be regarded with the deepest veneration, and obeyed with the greatest readiness. To honour our parents is “the first command with promise:” and the blessing of God will always come on those who duly respect it. But there is an authority paramount to that of any creature; and our blessed Lord has expressly told us that no creature under heaven must be put in competition with him: “He that loveth father or mother, or son or daughter, more than me, is not worthy of me.” It will be no excuse that you have yielded either to the endearments or authority of love, if, in so doing, you have violated any command of God, or withheld from him any service which you might have rendered. Let it be granted, that, in withstanding the solicitations of your friends, you grieve and offend them: is it not better than to grieve and offend your God? Or, if by means of it you suffer the loss of an earthly inheritance, is not that a better alternative than to lose your own soul? for, “what shall a man take in exchange for his soul?” Learn, then, Beloved, to regard, in the first place, the commands of God. Learn to seek, above all things, his favour; for “in his favour is life;” and “his loving-kindness is better than life itself.” If the advice given you be good, you will do well to follow it, as Timothy did that of his grandmother Lois, and his mother Eunice:” but if it be evil, “We ought to obey God rather than men,” must be the principle to which you must inviolably adhere.]

CCCCXIII

THE LIFE AND CHARACTER OF JOASH

             2 Chron. 24:2.

And Joash did that which was right in the sight of the Lord all the days of Jehoiada the priest.

IN order to display more fully his own truth and faithfulness, God often permits events to arise, which seem to render the accomplishment of his promises almost, if not altogether, hopeless. This was particularly visible in his conduct towards the posterity of Abraham in Egypt, in that he forbore to rescue them from their captivity, till the period assigned for their deliverance was brought to the very last hour. We behold a striking interposition also in behalf of the descendants of David, to whom God had promised, that his seed should continue to sit upon the throne of Judah. More than once had they been in imminent danger of utter excision, before Athaliah usurped the throne: and she was bent upon destroying them allb: but God would not suffer his promise to fail. It should seem that Joash, the youngest son of Ahaziah, was actually with his brethren when they all were slain, and by some means, being only an infant, was hid amongst them, so as to escape the general slaughter. From that state he was rescued by his aunt, and was hid, together with his nurse, in a bed-chamber, till he was seven years old: at which time Jehoiada the priest, who had married his aunt, put to death the usurper, and established Joash on his father’s throne.

One might have hoped, that a person so signally preserved, should, like Moses, have proved a great blessing to his age and nation: but, hopeful as his beginnings were, his reign was evil, and his end calamitous.

We propose,

  I.      To take a brief view of his history—

A sudden and total change having taken place in his conduct about the middle of his reign, it will be proper to consider his history,

  1.      During the life of Jehoiada—

[At first, as might be expected, he was under the entire management of Jehoiada, who was his instructor, and acted towards him as a father. But it was not only during his minority that he was thus observant of Jehoiada, but for many years after he had attained to manhood, even at loge as Jehoiada himself lived. Now in this we admire his humility; for he was a king, possessed of arbitrary power; and yet, because he was convinced of the skill, the integrity, and the piety of his instructor, he still continued to consult him on all occasions, and to follow his advice without reserve. In this conduct also he evinced his wisdom; in that he preferred the sage advice of an experienced counsellor, before the less matured dictates of his own mind, or the judgment of sycophants around his throne. Even piety itself seems to have possessed his mind at this period: for when he saw to what a dilapidated state the temple was reduced by the impious rage of Athaliah, he set himself to repair it; and even reproved Jehoiada himself, and all the Levites, for their tardiness in executing this important workg.

Who from such beginnings would not augur well of the remainder of his reign? From such a view of him we are ready to say, ‘O that our princes, our nobility, our youth of every rank, were thus observant of pious instructors, thus intent on “doing what was right in the sight of the Lord!” ’]

But our views of Joash will be greatly changed, if we consider his history—

  2.      After Jehoiada’s decease—

[Instantly did a mighty change appear in him. Having lost his pious counsellor, he began to listen to the advice of young unprincipled sycophants. O what a misfortune is it to any man to connect himself with ungodly associates! How many are there, who, whilst under the care of pious parents or godly instructors, have promised well, who yet, by means of ungodly companions, have been drawn from every good way, and been led to disappoint all the hopes that have been formed concerning them! We cannot too earnestly caution all against the influence of bad advice, by whomsoever it be given, even though it be by their nearest friends or relatives. Every counsel must be tried by the unerring word of God; and to those who would lead us in opposition to that, our answer must invariably be, “Whether it be right to hearken unto you more than unto God, judge ye.”

Released, as it were, from the restraints of man, he soon cast off all fear of God, and abandoned his temple and service for the service of groves and idols. Nor, when God sent him prophets to testify against his evil ways, would he regard them at all: yea, when Zechariah, the son of Jehoiada himself, was sent to him, instead of attending to his admonitions, he gave commandment to the people to stone him to death; which commandment they executed, even in the court of the temple itself.

To what excesses will not men run, when once they give ear to ungodly counsellors, and knowingly violate all the dictates of their own conscience! It not unfrequently happens, that backsliders and apostates become the bitterest persecutors; and that they who “walk in the counsel of the ungodly, soon learn to stand in the way of sinners, and come at last to sit in the seat of the scornful.”

We wonder not at the melancholy end to which these transgressions brought him. Within the short space of a year was he, notwithstanding “his very great host,” subdued by “a small company of Syrians,” who destroyed all the princes, his advisers, and sent the spoil of the city and temple to Damascus: and Joash himself, being seized with multiplied disorders, was assassinated in his bed by two of his own servantsn. Unhappy man! yet more unhappy still, if we contemplate the fearful state to which he was driven from the presence of his offended God. But such is the end which, if not in this world, certainly in the world to come, awaits those who “leave off to behave themselves wisely,” and “turn from the holy commandment delivered to them.”]

Let us, from this brief view of his history, proceed,

  II.      To make some reflections on his character—

From his character in its commencement, we observe, How great is the benefit of a pious education!

[From what appeared in his latter days, we may judge what he would have been, if he had been left to himself in early life. What pernicious habits would he have contracted, and what multiplied evils would he have perpetrated! Instead of doing for several years “what was right in the sight of the Lord,” it is probable that he would have “done evil from his youth.” To be restrained from such enormities, was a mercy both to himself and to the whole nation. That he turned this blessing afterwards to a curse, is deeply to be lamented; though the proper tendency of a pious education is not a whit the less apparent. Let all be thankful for the advice given them, and the restraints imposed upon them in early life. Little do any of us know to what an extent of wickedness we might have been carried, if those admonitions or corrections, which were once irksome and painful to us, had not been administered. Indeed the more irksome such restraints appear to us, the more reason we have to be thankful for them; since the very impatience which we feel, demonstrates clearly our need of them. An aversion to them argues a disposition that is hateful and ruinous: and those who, from an undue tenderness, neglect to reprove their children, lay up sorrow for themselves, as well as for the objects of their ill-judged lenity. Let parents consider, that they are accountable to God for the authority vested in them, and for the talents committed to their care: and let them remember, that if it is not always found that “a child trained in the way he should go will not in more advanced life depart from it,” yet it is generally true; and that such a promise affords ample encouragement for their most strenuous exertions.]

From his character toward the close of life, we observe, How awful is the state of those, who, after hopeful beginnings, turn aside from the paths of piety and virtue!

[In one view, it is a blessing to have been kept from evil for a time; but in another view, the instructions that have been given us, the convictions we have felt, and the obedience we have rendered to the voice of God, will serve but to aggravate the guilt of our subsequent misconduct, and to bring upon us an accumulated weight of misery. As the instructions given by our Lord to the Jews served only to enhance their guilt, and render their state in the future world “less tolerable than that of Sodom and Gomorrha,” so all our advantages, professions, and attainments, will, if renounced, make “our latter end worse than our beginning: for it were better never to have known the way of righteousness, than after we have known it to depart from it.” Whilst this thought primarily applies to those who, like Joash, have burst through the restraints of education, it speaks powerfully to those who have turned back from a religious course, and relapsed into a state of worldliness and sin. To what they will come at last, God alone knows: but the downward road is very precipitous; and they who provoke the Holy Spirit to depart from them, will most probably go on from bad to worse; till, having filled up the measure of their iniquities, they be made distinguished monuments of God’s righteous indignation.]

From his whole history in a collective view, we observe, How necessary divine grace is to produce any radical change of heart and life!

[Education may change the exterior conduct, but the heart will remain the same: and when the restraints that operated at first are removed, the dispositions of the mind will break forth into outward act. The lamp which is not supplied with oil, will go out at last; and, not uncommonly, the restraint which obstructed the stream of nature for a while, will, like a dam broke down, give occasion for the greater and more fatal inundation. Nothing but the grace of God can convert the soul: and every change, short of true conversion, will but deceive us to our eternal ruin. The redeeming love of Christ must be felt in the soul: nothing but that will have a constraining efficacy to renew and sanctify us after the divine image. Whatever therefore any may have done in compliance with the advice of others, know, that we must have a principle of life within ourselves, and “be renewed in the spirit of our minds,” and be “new creatures in Christ Jesus:” “Old things must pass away, and all things become new.” Nothing but this change will prove effectual for a consistent walk; nor without this can we ever behold the face of God in peace.]

  ADDRESS,

  1.      Those to whom the care of young persons is intrusted—

[Whether you are parents, or instructors only, be not discouraged because you see not all the fruit that you could wish: but continue to sow in hope; for you know not which attempt shall prosper, or when the Angel at Bethesda’s pool shall make your labours of love effectual.]

  2.      Those who are yet under the authority or instruction of others—

[Do not think hardly of the restraints imposed upon you: they are all salutary, and intended for your good; and the day is coming when you will see reason to bless your God for those very things which are now irksome to you. Your advancement in all that is good is the richest recompence your instructors can receive: and, in repaying them, you will greatly enrich yourselves.]

CCCCXIV

THE RE-OPENING OF THE TEMPLE BY KING JEHOASH

             2 Chron. 24:14.

And they offered burnt-offerings in the house of the Lord continually all the days of Jehoiada.

THE temple of God, which “had been broken up” and “made desolate” by the sons of Athaliah, was now repaired and opened by King Jehoash. Long had he laboured to attain this object; but the priests and Levites were averse to it, insomuch that for three-and-twenty years he was unable to accomplish this desired measure. At last he reproved even Jehoiada himself, his relative, his preceptor, and the very man to whom, under God, he owed both his life and his crown; yes, even him and all the priests that were under him did this young king reprove, for being intent only on their own interests, whilst they utterly neglected the house of God. As for the priests, they would have waved their own gains, if only they might be excused the trouble of advancing the honour of their Godc. But Jehoiada devised an expedient, which, whilst it relieved the priests from a part of their burthens, gave to the people generally an opportunity of shewing what their wishes were in relation to this matter. He made “a chest, with a hole in the lid;” and put it beside the altar, to receive the gifts which should be voluntarily contributed for the furtherance of this good work: and God so wrought on the hearts of the people, that a sufficiency was soon obtained; so that the temple being repaired, they could resume with comfort the worship of their Gode.

In my text there are two things to be noticed:

  I.      The reformation made—

Of course, the temple being desolated, the service of it would be neglected. Now, therefore, when the repairs of the temple were completed, the service of it was resumed.

Of all the sacrifices that were presented to God, those of burnt-offerings were the most ancient and dignified—

[This was the offering which procured for Abel such a manifest token of God’s approbation and acceptance. And whereas it is said that “Abel offered it by faithg,” it seems that it must have been of divine appointment; and most probably was appointed immediately after the Fall, when beasts were slain, and our first parents were clothed with their skins. Under the Mosaic economy, they were offered every morning and every evening throughout the year; and on the Sabbath-day they were doubled: and, being entirely consumed upon the altar, they were peculiarly fitted to represent the desert of men on account of sin, and the sufferings of Christ in their behalf.

Consider them in this point of view. Behold a spotless victim slain, and his body consumed upon the altar, as a sacrifice for the sins of men! methinks, the offerer could not but see that death was his deserved portion, even the second death in the lake that burneth with fire and brimstone. At the same time, viewing this sacrifice as a typical representation of the Lord Jesus, what an idea does it convey of his sufferings under the curse due to sin, even the wrath of an avenging God! Surely it was a most instructive ordinance: and, being repeated “continually,” the people enjoyed the full benefit of the Mosaic dispensation, and God was glorified in the midst of them.]

Amongst you, also, the same sacrifice is now renewed—

[The Jews possessed the shadow; but you enjoy the substance. In the Gospel that is ministered unto you the same truths are held forth, but with infinitely clearer evidence, and more consoling power. You are told that you deserve the wrath of God, not by a mere shadowy exhibition, but by a faithful statement of your sins, and an explicit declaration of God’s threatened vengeance against you. You are informed, also, that there is mercy for you through the intervention of a Saviour, who has offered himself a sacrifice for your sins: but you have not to see this held forth under the image of a slain beast: you are instructed, that the Son of the living God himself has become incarnate: that, having approved himself spotless, and been acknowledged to be so even by his most inveterate enemies, he offered himself a sacrifice to God of a sweet-smelling savour, and has been accepted in your behalf; so that all who believe in him may henceforth be justified from all things. These two great doctrines, of your own personal desert of punishment, and of your redemption through Christ, are “continually” set before you. Whatever be the immediate subject of discourse, these are either taken for granted as acknowledged truths, or are rendered prominent, as the occasion may require. These truths every minister of our Church is bound to make the “continual” subjects of his ministration: and I thank God, that, from the first moment that I ever ministered among you, “I determined to know no other!”]

But, if we rejoice at the reformation made, our joy is damped by what is spoken of,

  II.      The term of its continuance—

It was only “during the days of Jehoiada” that this reformation continued—

[King Jehoash had, from his infancy, been instructed by Jehoiada; and during the life of that aged priest he was kept steadfast in the ways of God. But no sooner was that pious monitor removed, than Jehoash listened to the voice of evil counsellors, deserted the worship of his God, and abandoned himself to idolatry; yea, and slew the very son of Jehoiada, whom God had sent to remonstrate with him and reclaim himm. What an awful picture does this give us of human nature! But, in every age, man has shewn himself prone to depart from the living God. Moses warned the Israelites, that, after his departure, they would, notwithstanding all the wonders that had been wrought for them, forsake the Lord. Even St. Paul himself, whose ministrations were so powerful, foresaw that, after his removal, the good work which he had begun amongst the Ephesian elders would be greatly impeded, and that many among them, who had run well for a season, would be hindered in their way, and be turned at last from the faith which they had professed: “I know this,” says he, “that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore WATCH: and remember, that by the space of three years I ceased not to warn every one, night and day, with tears.”]

And who shall say how long the work that has been begun amongst you shall continue?—

[It is not three, but three and forty, years, that I have had the happiness of watching over you, and of endeavouring, according to the grace given me, to advance your spiritual welfare. But I tremble to think how soon the instructions now given you may be forgotten, and the hopeful appearances among you may vanish. But, as St. Peter says, “I will not be negligent to put you in remembrance of these things, though ye know them, and be established in the present truth: yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover, I will endeavour that you may be able, after my decease, to have these things always in remembrance.”

Know, then, that ye are sinners, deserving of the wrath of God — — — But know, that “God has laid help for you upon one that is mighty;” and that, through the sacrifice which Christ has offered for you on the cross, every one of you may obtain both pardon and peace — — — Yes, the Lord Jesus Christ is both “able and willing to save to the uttermost all that come unto God by himt;” and, “of those who come to him, not so much as one shall ever be cast out” — — — O, treasure up these truths in your hearts; for “they are your very life.” Without the knowledge of them you never can be saved: and with the experimental knowledge of them in your souls you can never perish. Seek, then, to realize them more and more in your secret chamber; that, whether he who now ministers them unto you be alive or not, you may have the comfort of them in your own souls, and find them, as ye most assuredly shall, “the power of God to your everlasting salvation.”]

CCCCXV

AMAZIAH’S CONFLICT BETWEEN DUTY AND INTEREST

  2 Chron. 25:9.

And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The Lord is able to give thee much more than this.

IT is humiliating to reflect, that move attention was often paid to the messengers of the Most High by ungodly men under the Jewish dispensation, than is generally paid to them even by the godly in the present day. At one time we read of a whole army stopped and disbanded by one single declaration of a prophet. At another time, a great national reformation was effected by the very same meansb. In like manner, when Amaziah king of Judah was going with an army of four hundred thousand men against the Edomites, one word from a man of God prevailed on him to dismiss one fourth of their number, because, as being idolaters, they were under the displeasure of the Most High. He was indeed concerned about the subsidy which he had paid them for their assistance: but that only serves to shew more strongly what implicit obedience he was disposed to pay to the commands of God, when he could so easily be induced to sacrifice his temporal interests, and to release from their obligations so large a portion of his army. The difficulty however which he started, and the solution of that difficulty by the prophet, deserve particular attention. Let us consider,

  I.      The difficulty started—

Amaziah had hired one hundred thousand Israelites as auxiliaries in this war, and had paid the money for their equipment; and, when he was required to discharge them, he naturally concluded that he should lose all that he had advanced. Hence he expressed to the prophet the difficulty that was in his mind. Now,

This is a common difficulty in the minds of men—

[Circumstances of necessity will sometimes arise, where duty and interest appear to clash with each other. Sometimes they actually exist, as in the instance before us; and sometimes they are only apprehended as likely to exist. It sometimes happens that a person has been placed by his parents in a line of business where he cannot get a livelihood without continually violating the laws of the land and the dictates of his conscience. What is to be done in such a case? His property is embarked; and cannot be disposed of without a considerable loss. And shall that be done? Shall such a sacrifice be made to God? It is desirable indeed to maintain a conscience void of offence; but is it to be done at such an expense?

It sometimes happens also that a person is educated for the ministry, with certain expectation of preferment: but when the time for his ordination arrives, he finds no disposition for the holy employment, no real determination to give himself wholly to the service of the sanctuary. What then shall he do? To go to God with a lie in his right hand, and profess that he is moved by the Holy Ghost to take on himself that sacred function, when he is moved only by the temporal advantages annexed to it, is very painful: and to contract a responsibility for the souls of hundreds and of thousands, when he has scarcely any concern about his own, appears to him a very dangerous step. But what must be done? He has been educated for it: he finds it difficult to turn to any other line: and, above all, the provision designed for him will be lost: and how can these difficulties be surmounted?

When the evils are in prospect only, their operation is exactly the same. One man feels that it is his duty to become a faithful follower of Christ. But his parents will be offended; his friends will be alienated: his prospects in life will be destroyed: and how can he endure to make such sacrifices as these? A few pence he would readily lose; but the loss of so many talents would be ruinous; and he knows not how to combat evils of such magnitude as this.]

But the difficulty referred to would be no difficulty, if only we viewed things in their true light—

[If we should suppose an angel sent down to sojourn for a time on earth, would he find any hesitation whether to prefer his interest or his duty? Nor did the Apostle Paul hesitate even when life itself was at stake: “I am ready,” says he, “not only to be bound, but also to die at Jerusalem for the Lord’s sake.” Nor should we find any difficulty if we formed a proper estimate of things around us. Should we regard our temporal interests, if we reflected on the extreme emptiness and vanity of every thing here below? Should we hesitate in our choice of evils, if we considered the impossibility of ever being acknowledged by Christ, without forsaking all, even life itself, for him? Above all, would we suffer the whole world to stand in competition with Christ, if we considered what wonderful things he has done and suffered for us? — — — Verily, the loss of all things compared with the loss of his favour, would be only as a feather in a scale against a talent of lead; and, like Paul, we should “count all things but loss, that we might win Christ;” and instead of repining at the injuries sustained, should regard them rather as grounds of mutual congratulation; saying with St. Paul, “If I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all: for the same cause also do ye joy and rejoice with me.”]

But we cannot suggest a better view of this matter than that which is contained in our text; in which we have,

  II.      The difficulty solved—

We are contented that men should lean to the side of interest, if only they will consider wherein their true interest consists. If God cannot do more for them than the world can, let them seek the world; or, if he cannot compensate all that they can lose or suffer for him, let them seek the world. But we fear not to say, whatever be the sacrifice which they make for him, “The Lord is able to give thee much more than this;”

  1.      In this world—

[It is a certain truth, that God does often recompense the services or sufferings of his people even with worldly prosperity: “Godliness hath in this respect the promise of the life that now is, as well as of that which is to come.” This very consideration is urged by God himself as a motive to charitye: and our text suggests it as an argument for submitting cheerfully to losses in the path of duty. And it is curious to observe, that the loss sustained by Amaziah in obedience to God’s command, was not only recompensed by present victory, but was restored in a three-fold proportion to his grandson Jotham; the same sum being paid to him for three successive years by the Ammonites, which Amaziah his grandfather sacrificed to the Lord on this occasion. But it is not three, or thirty-fold that we are to expect, but “an hundred-fold” of whatever we sacrifice for the Lord: and is not this an ample compensation?

It is true, the Israelites whom he dismissed on this occasion did him great injury in their return home: and this might almost seem to contradict the promise in our text: but we apprehend that this very circumstance was permitted by God, on purpose to shew Amaziah how great a ruin he had been delivered from; since these Israelites were not hearty in his cause, and would have turned against him when once they saw the Edomites prevail, and would thus have utterly completed his destruction. Other reasons might be assigned for this dispensation: it might be supposed to be a punishment on Amaziah for hesitating to obey the divine mandate, and for placing his interest in competition with his duty: or it might be intended to guard him against the idolatry into which he was about to fall, by suffering the most idolatrous part of his own dominions to participate in the judgments inflicted on the Edomites. But we apprehend, that the reason first assigned, is that which was more immediately in the mind of God, when he permitted to dark and mysterious a judgment to fall on one who was obedient to his command, yea to arise, as it were, out of that very obedience.

But, waving all consideration of temporal recompence, God can infinitely more than counterbalance all temporal losses by the richer effusion of his Spirit on the soul. If he suffer us to be deprived of earthly wealth, are we any losers, if he communicate to us a proportionable increase of spiritual riches? Cannot he, by the consolations of his Spirit, raise us far above all temporal distresses, and, by opening a prospect beyond the grave, make us to rejoice and glory in all the sufferings that can be inflicted on us here? Behold the Apostle Paul, how he “took pleasure in infirmities, and reproaches, and necessities, and persecutions, and distresses, for Christ’s sake,” because they tended to his spiritual welfare: and others, his companions, “took joyfully the spoiling of their goods, knowing that they had in heaven a better and an enduring substancek.” Thus may we expect it to be with us in this world: “if our afflictions abound, so shall also our consolation abound by Christ;” and the very sense of having sought the glory of God will make every pain a pleasure, and every loss a gain.]

  2.      In the world to come—

[“If we suffer with Christ, we shall also reign with him:” and who can declare the full import of that promise? Truly, the reward that awaits the faithful followers of Christ hereafter, no words can express, no imagination can conceive. It will be in vain to attempt any description of the glory and felicity of heaven: but I will ask, Whether one single plaudit from our Judge will not overbalance all that we can either do or suffer in a hundred years? How indignant shall we be in that day, to think that we permitted the things of time and sense to warp our judgment, or embarrass our practice! One glimpse of the Saviour’s glory will repay whole years of trouble: and no sooner shall we be received into his bosom, than we shall adore him for every trial that weaned us from the world, and for every loss that facilitated our progress towards the heavenly kingdom. Let us only take eternity into our estimate, and we shall instantly say with the Apostle, “I reckon (I compute) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.”]

  ADDRESS,

  1.      Those who are yet undecided in the course they shall take—

[Strongly as we have condemned the conduct of Amaziah for hesitating between the calls of interest and of duty, we yet will venture to propose him as an example, changing only the object of your concern. Are you tempted to violate a duty, or to draw back from suffering, ask yourselves immediately, ‘But what shall I do for the favour of my God? what shall I do for the peace of my conscience? what shall I do for the salvation of my soul? How can I bear the loss of all these?’ Let, I say, your hesitation be on this side: let the consideration of your eternal interests rise in your mind as instinctively and forcibly, as that of temporal interests does in the mind of a worldling: and then we shall have no fear but that your obedience to God’s word will be prompt, uniform, and unreserved. You will “buy the truth” at any price, “and never sell it” for a thousand worlds.]

  2.      Those who have been enabled to give up all for Christ—

[Whatever you may have lost or suffered, have you ever for a moment repented of the sacrifices you have made? No: if your hearts are right with God, you will feel yourselves indebted to God in proportion to the losses you have sustained for him; seeing that the privilege of suffering for him is an inestimable gift, and the highest honour that can be conferred upon a child of mann. Go on then, Beloved, “strong in the Lord, and in the power of his might:” and let it be seen in you, that “a man’s life consisteth not in the abundance of the things that he possesseth,” but that “in God’s favour is life;” and that, with “his love shed abroad in your heart,” “though you have nothing, you are yet possessing all things.”]

CCCCXVI

THE SIN AND DANGER OF DESPISING GOD’S COUNSEL

  2 Chron. 25:16.

And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king’s counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened to my counsel.

WHEREVER “the heart is not perfect with God,” a compliance with the divine will may be occasional and partial, but it never can be uniform and unreserved: when circumstances occur that require the sacrifice of a bosom lust, the heart will rise against the commandment, and trample under foot the authority of God himself. Herod would comply in some things with the injunctions of John the Baptist, but, when a separation from Herodias was insisted on, he broke through all the restraints of conscience, and inflicted death on his monitor as the penalty of his fidelity. Not unlike to Herod was King Amaziah; who obeyed the voice of a prophet requiring him to dismiss his hired troops, and to rely on God to compensate his loss, but was filled with indignation against one who expostulated with him on the subject of his idolatry. It should seem, that in proportion as a man is degraded in his own eyes by the conduct reproved, he will, if not truly penitent, swell with resentment against the person that undertakes to reprove him. The hiring of troops to augment his army appeared a prudent and commendable measure: but to take for his gods those worthless idols, over whom he himself had prevailed, was folly in the extreme. Hence, when reproved for it, he burst forth into a rage, and quickly terminated his conference with the inspired messenger.

From hence we shall take occasion to shew

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