Ezra 9:13, 14.

Ezra 9:13, 14.

  I.      What is the conduct of the generality in reference to the counsels of God—

God still, as formerly, sends his servants to testify against prevailing iniquities; and still, as heretofore, are his messages rejected. In Amaziah we see a striking picture of rebellious man—

[Nothing could be more just than the reproof given him. To renounce Jehovah, who had interposed so wonderfully in his behalf, and to substitute in his place those idols which had not been able to protect their own votaries, was an infatuation, of which we should scarcely have conceived him capable. Yet behold how he resented the prophet’s expostulation! He regarded the admonition as an insult, and as an interference with his royal prerogative; as though God himself was not at liberty to counsel him. He moreover menaced the prophet, with an evident reference to Zechariah, whom for a similar offence his father had put to death. Thus he authoritatively silenced the messenger of Heaven; and determinately persisted in his impious idolatry.]

No less reasonable than the expostulations made with him, are those which in God’s name we make with you from time to time—

[They principally relate to two points; Your rejection of God as the supreme good; and, your neglect of Christ as the only Mediator between God and man.

And is there not ground, abundant ground, for remonstrances on these points? Though Jehovah is acknowledged in words as the true God, is he loved, and served, and honoured, as God? Do we give him our whole hearts, and “cast all our idols to the moles and to the bats?” Say whether “the lust of the flesh, the lust of the eye, and the pride of life” be not in reality preferred before him, and whether we do not provoke him to jealousy by these, and other “idols which we set up in our hearts?” — — — And though we confess Christ to be the Saviour of the world, say whether we seek him, and rely upon him, and plead his merits at the throne of grace, and renounce with abhorrence all dependence on our own wisdom, strength, or righteousness? Alas! it is manifest, that the regard paid to him amongst us, is by no means what it ought to be, and that all his love to us is repaid, for the most part, with cold indifference and mere formal acknowledgments — — —

We ask then, Whether, as servants of the Most High God, we have not reason to complain, reprove, expostulate? and whether our most earnest representations ought not to be taken in good part?]

Yet is our testimony, like that of the prophet, too often rejected with disdain—

[In public indeed we are permitted to speak with some degree of plainness: yet even there a faithful discharge of our duty is sure to bring upon us no little measure of odium and reproach. If we exhort, reprove, rebuke, with all authority, as we are commanded to do, many, especially of the higher ranks, will consider themselves as insulted; and will either endeavour to silence us, or, if unable to effect that, will withdraw from a minister that is so offensive to them. Their advice to us is like that of the Jews of old; “Prophesy not unto us right things; prophesy unto us smooth things, prophesy deceits; make the Holy One of Israel to cease from before us,” or, at least, do not set him before us in his real character. And, when they cannot prevail, they tell us plainly, if not in words, yet more strongly in deed, “As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee.”

And what if we presume to speak to men in private? What indignation do we then excite! If there we should say to them, “I have a message unto thee from the Lord;” and should then proceed to add, in reference to their contempt of God as their chief good, “Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not?” and then, in reference to their contempt of Christ as their Saviour, “How shall ye escape, if ye neglect so great salvatione?” we should soon find whether the spirit of Amaziah does not prevail at this day, as much as ever. It is worthy of observation, that those very persons who will take the most indecent liberties with us, decrying to our face all our views and conduct as the grossest absurdity, will not suffer us to speak in ever so gentle terms to them against their views and conduct: and, if we presume to bear a faithful testimony against the iniquities that prevail around us, we are instantly silenced by reproaches, and are cast out as the very pests of society.”]

That we may be the better able to appreciate such conduct, we now proceed to shew,

  II.      In what light it is to be viewed—

The world themselves uphold one another in this conduct, as innocent at least, if not also highly laudable: but, wheresoever it is found, it must be regarded,

  1.      As a symptom of obduracy—

[The prophet needed no other evidence than this to convince him, that Amaziah was a hardened sinner before God. We do not say that every neglect of divine warnings argues the same degree of obduracy; but, in proportion as such neglect is wilful, deliberate, and persevering, it betrays a spirit of rebellion, and a determined hostility against the God of heaven. And here let us ask ourselves, whether we have not throughout the course of our whole lives set God at defiance, neglecting daily what we knew to be right, and practising habitually what we Knew to be contrary to the divine commands? Let each of us enter into the secret recesses of his own heart, and say, Whether his own will, rather than God’s, have not been the determining principle of all his actions, and whether self have not been the rule, the measure, and the end even of those things wherein he has professed to serve his God? — — — Verily, if to “tremble at God’s word” be that which characterizes the first beginnings of grace in the soul, the state of those who can live so carelessly in a wilful opposition to it must be awful indeed.]

  2.      As a ground of dereliction—

[God’s secret “determination” to withdraw from Amaziah all further communications of his grace, was justly inferred from the measure of obduracy now visible in his conduct. And though we cannot certainly dive into the secrets of the Almighty, we may often form a very probable judgment respecting them from what we see with our eyes. We know how God has acted in former times, and how he has told us that he will act: “My people would not hearken to my voice, and Israel would none of me,” says he; “so I gave them up unto their own hearts’ lust.” Repeatedly is the same awful truth declared respecting the heathen world, notwithstanding their sins were far less aggravated than those committed by persons enjoying the light of revelationh. What then must we expect, who dwell under the meridian light of his Gospel? Have not we reason to fear that he will say, “Ephraim is joined to idols; let him alone?” Yes, indeed: “His Spirit will not always strive with man:” and if we continue to “rebel and vex his Holy Spirit, he will turn to be our enemy, and fight against usl.” If once we prevail to quench the motions of his Spirit, our state will be awful beyond all expression: “Woe to them,” says God, “when I depart from them!”]

  3.      As a prelude to destruction—

[Trace the conduct of Amaziah from this moment, and behold his end! He would not listen to the counsels of God, and he is instantly given over to other counsellors. He sends a challenge to the king of Israel, who dissuades him from entering into an unnecessary and destructive war. The parable used on this occasion intimated to him his insufficiency to cope with Israel, and the certain issue of so unequal a contesto: but “he would not hear; for IT CAME OF GOD, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom.” To battle he went, and was defeated, and taken; and his capital became an easy prey to the conqueror, who plundered it of all its wealth, and broke down a portion of the wall which had been erected for its defenceq. From that time he lost all the affection and confidence of his subjects, who at last conspired against him; and, when he “had fled to Lachish for safety, sent after him and slew him there.” The whole of this is traced to God as its author, on account of his impious rejection of the divine counsels.

And what may not be expected by us also, if we “reject the counsel of God against ourselves?” Surely we shall be left to follow the infatuated devices of others, or of our own hearts, till we bring upon ourselves the destruction we have merited. Hear, how awfully this is declared by God himself: “If we receive not the love of the truth that we may be saved, God will send us a strong delusion, that we may believe a lie, and finally be damned, because we believed not the truth, but had pleasure in unrighteousness.” And by us is this sentence more especially to be expected, because of the many and faithful warnings which we have despised; for “he that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.” The gathering of clouds does not more certainly portend rain, than a contempt of God’s messages gives reason to expect his everlasting displeasure.]

  LEARN then,

  1.      In what manner we should attend the ordinances of religion—

[We should “be doers of the word, and not hearers only, if we would not deceive our own souls” — — —]

  2.      What obligations we owe to God for his long-suffering towards us—

[Long has “he stood at the door of our hearts, knocking,” and has been refused admissiony — — — O let us bless his name, that he has not yet given us over to judicial blindness, and final impenitence. Still has our Great Advocate, the Lord Jesus Christ, interceded for usa; and still does our “God wait to be gracious unto us.” O that “to-day, while it is called to-day, we might hear the voice” that yet soundeth in our ears, and that “the long-suffering of our God might lead us to repentance!”]

CCCCXVII

CONNEXION BETWEEN DILIGENCE AND PROSPERITY

             2 Chron. 26:5.

As long as he sought the Lord, God made him to prosper.

THE dispensation under which the Jews lived being of a temporal nature, their advancement in respect of temporal prosperity was, for the most part, proportioned to the regard which they, and their rulers, shewed to God. The account given of Uzziah may serve almost as a general history of God’s conduct towards them: when he walked humbly before God, “he was marvellously helped till he was strongb:” but when, by his pride and disobedience, he had provoked God’s heavy displeasure, he was given over to “destruction.” The dispensation under which we live is altogether spiritual; and God observes the same rule of procedure towards us in spiritual things, as he maintained towards them in temporal things.

Respecting the prosperity of our souls the text calls us to notice two things;

  I.      Its dependence on God—

[However diligent Uzziah was in seeking the Lord, it was God, and God alone, that “made him to prosper,” And whatever means we may use, our advancement in the divine life must be traced to the same source. Our first inclinations to good originate with him. The contiunance and increase of holy dispositions is in like manner the effect of his grace. If he were for one moment to suspend his communications, we should be as incapable of bearing fruit to his glory, as a branch is when severed from the tree. Let it only be inquired wherein prosperity of soul consists; and it will immediately appear, that he must be the author of it in all its parts — — —]

  II.      Its connexion with our diligence—

[The fruits of the earth are given us by God; yet he bestows his bounties on those only who use the proper means for the attainment of them. So does he also require exertion on our part in order to our spiritual advancement. The means are inseparably connected with the end: they are connected in God’s decree—in the very nature of things—and in the experience of all the saints; and the more diligently we use the means, the more will both “grace and peace be multiplied unto us.”]

  From this SUBJECT we may derive matter,

  1.      For reproof—

[How awfully does this reprove the careless sinner! for if all our prosperity of soul be inseparably connected with diligence in the ways of God, it is obvious that they who neglect the word of God and prayer must be in a perishing condition. The backslider too must feel himself condemned by the fact recorded in the text. It is plainly intimated that Uzziah, through his remissness, experienced a sad reverse. And such a reverse will all experience who relax their diligence in the ways of God. Let us watch therefore against secret declensions: and, if we have already declined, let us “repent, and do our first works,” and “strengthen, by exertion, the dying remnants” of grace within usf.]

  2.      For encouragement—

[We cannot command success, either in temporal or spiritual pursuits; yet in both it is found true, that “the diligent hand maketh rich.” In some instances indeed God is found of them that sought him not; and persons may use the means of grace without receiving any sensible increase of grace or peace. Nevertheless this is not God’s usual mode of proceeding; nor does he ever continue either to bless the indolent, or to withhold his blessing from the diligent. He never will suffer any to seek his face in vain. Let this then encourage all to persevere in the use of means, “knowing assuredly that their labour shall not be in vain in the Lord.”]

CCCCXVIII

THE BAD EFFECTS OF PROSPERITY

  2 Chron. 26:15, 16.

He was marvellously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction.

IT not unfrequently happens, that, after the most promising appearances of abundance, the hopes of the harvestman are disappointed: some blast, or some destructive insect cuts off the fruits ere they arrive at maturity, so that “the mower fills not his arms with them, neither he that bindeth up the sheaves his bosom.” Thus also it is too often found in the moral and religious world: persons begin to “run well, and continue for a season; but are at last hindered,” and “come short of that rest” which they had professed to seek. This is particularly found in those whose hopeful conduct has been chiefly occasioned by external influence. We have seen in Joash, that “he did that which was right all the days of Jehoiada the priest;” but after his decease, he turned aside to wickedness, and brought the heavy judgments of God both on himself and all his people. Thus it was also with his grandson, Uzziah. For many years “he sought after Godb;” and was very signally blessed, and prospered of the Lord during all that time: yet, through the influence of that very prosperity, he fell, and perished miserably under the hand of an avenging God.

The words of our text will naturally lead us to set before you,

  I.      The proper tendency of prosperity—

Doubtless, prosperity cheers the mind; but its proper tendency is,

  1.      To puff up with pride—

[It is difficult to succeed in any enterprise, or any labour, without arrogating to ourselves a considerable portion of credit on account of it: “We sacrifice to our own net, and burn incense to our own drag” — — — That this is the common influence of prosperity, appears from the cautions given to the Israelites respecting it, in an instance where it should seem to be impossible for them to do otherwise than give the whole honour to Godd. But pride, though so unsuitable to a fallen creature, is, alas! too powerful a principle in every child of man. Behold Nebuchadnezzar in the summit of his glory — — — or Uzziah, when he had been “marvellously helped, till he was strong:” how forgetful were they of the obligations which they owed to God! Even the pious Hezekiah fell, through the influence of pride, though afterwards he humbled himself for this transgression. Indeed it is very rare that persons elevated by the acquisition of wealth or honour retain their former simplicity: they rise in their own esteem, in proportion as they are looked up to by others, and account the homage that is paid to them a tribute due to their superior worth.]

  2.      To harden in iniquity—

[It is not towards men only that prosperity affects our conduct, but even towards God himself. We can scarcely attain any considerable advancement in the world, but presently we become “presumptuous, and self-willed:” we allow ourselves a greater latitude to follow the inclinations of our own hearts: and, if checked by any faithful monitor, we will not endure his expostulations or reproofs; but, like Uzziah, are “wroth with him” for performing his duty, instead of being grieved at ourselves for transgressing our own. We think ourselves at liberty to act as we please; and that neither God nor man has any right to call us to account. This is most justly depicted by the Psalmist — — — and is traced by him to prosperity, as its proper sourceg — — — Ah! how many such instances have we seen, of men once apparently modest and humble, but afterwards, like “Jeshurun, waxing fat and kicking, and forsaking the God that made them, and lightly esteeming the rock of their salvation!” We are apt to envy such persons, when we behold their prosperity: but we shall see little reason to do so, if we duly consider the effects produced by it on their mindsi.]

Rarely indeed has any spiritual good arisen from prosperity: but how awful is it to reflect on,

  II.      Its frequent termination—

Behold how it terminated in the case before us!

[Uzziah, not content with the pomp of royalty, would usurp also the priestly office: and, when reproved for his presumption, was filled with indignation against his reprovers. But “whilst ha was wroth with the priests, the leprosy rose up in his forehead:” and immediately “they thrust him out of the temple; yea, himself also hasted to go out, because the Lord had smitten himl.” Thus it is with many who “once made a fair shew in the flesh;” “being lifted up with pride, they fall into the condemnation of the devil.” From their scenes of earthly happiness they are cast headlong into the lowest abyss of misery, like the rich man in the parable, whose surviving brethren, misled by his example, were following him thither with hasty strides. But, if we could conceive by any means that such an one had found his way into heaven, the very transaction that took place in the temple would be renewed there; the inhabitants of those blessed mansions, indignant at his presumption, would instantly “thrust him out;” yea, “he himself would haste to go out,” not being able to endure the countenance of his offended Godp. Let it not be thought that this is an uncommon termination of prosperity: for both Scripture and observation teach us to regard it as its frequent and ordinary result.]

  Let us LEARN then from hence,

  1.      To be moderate in our desire after earthly things—

[We may desire prosperity, because it is a gift of God to men; and is particularly promised to those who love hims. But we should desire it only in submission to the will of God. We know not what will be its ultimate effect upon our souls. We know not what advantage it will give to our corrupt nature to break forth, and to plunge us into everlasting misery. Let us be diligent in our earthly calling, whatever it may be; but, as to any anxious concern about it, “let our moderation be known unto all men.” “Our affections must not be set on things below, but on those which are above, where Christ sitteth at the right hand of God.”]

  2.      To be patient and resigned under any trials that may come upon us—

[Trials are “not at the present joyous, but grievous;” but they are promised by God as the choicest fruit of his paternal love. Even Paul himself needed a thorn in his flesh, “lest he should be exalted above measurex.” Who then are we, that we should think trials unnecessary for us? They are the furnace, that is to purify us from our dross, or the pruning-knife, that is to render us more fruitful in good worksz. We know how profitable it was to Manasseh to be taken among the thorns; and we have reason to hope that our afflictions also shall be sanctified to our goodb, and that we shall at the close of them adopt the language of David, “It is good for me that I have been afflicted.”]

  3.      To be thankful for the high honour conferred upon us—

[To none of the Jewish kings was given the united honour of royalty and priesthood: that was reserved for Christ alone, who was to be “a Priest upon his throne:” who yet, though a king, “glorified not himself to be made a High-priest, but was called to it of God, as was Aarone.” But that honour has our adorable Saviour procured for us: “He has loved us, and washed us from our sins in his own blood, and has made us kings and priests unto our God for ever and ever.” Yes, we are “a royal priesthoodg;” and “by the new and living way which he has opened for us through the veil, we may draw nigh” even to the very throne of God nimself: and our doing so in faith will rid us from the leprosy, instead of bringing the leprosy upon us; and, instead of arming the angels against us, will make them to rejoicei. Let us then improve our liberty, and “offer up spiritual sacrifices to our God from day to day, assured, that they are acceptable to him through Jesus Christ.”]

CCCCXIX

A SENSE OF SINFULNESS A GOOD CORRECTIVE OF EVIL PASSIONS

  2 Chron. 28:10.

Are there not with you, even with you, sins against the Lord your God?

IN viewing the various dispensations of Providence, we should regard the Supreme Disposer of all events not merely as a mighty Sovereign ordering every thing according to his own will, but rather as a moral Governor, who has respect to the welfare of his creatures, and consults the best interests of the universe. Towards individuals indeed his dealings may not accord with our ideas of retributive justice, because there is another world wherein the seeming inequalities of his present conduct towards them will all be rectified: but towards nations, as this is the only time when they can be dealt with in their national capacity, he conducts himself more visibly according to their moral habits, rewarding them when they walk agreeably to his will, and punishing them when their violations of his commands are general and flagrant. We must not however imagine, that the persons whom he makes use of as instruments of his displeasure, are more righteous than those whom he sends them to correct; for he may, and does, use what instruments he pleases: but the persons corrected, will always be found to have brought upon themselves his judgments by their own wilful and obstinate impiety. This is a truth so obvious and incontrovertible, that even idolaters themselves receive it with the greatest facility, and are sometimes influenced by it to a great extent. The Israelites, at the time that the Prophet Oded was sent to them, were sunk in the grossest idolatry; yet, when informed by him that their victory over Judith was the result of a divine appointment on account of Judah’s sins, and that the excessive cruelty with which that victory had been accompanied would bring the divine displeasure upon them also, they instantly sacrificed both their interests and their resentments, and yielded obedience to the prophet’s admonitions. The expostulation in our text came home with power to their consciences; “Are there not with you, even with you, sins against the Lord your God?” May we also feel its force, whilst we,

  I.      Urge you to institute the proposed inquiry—

The circumstances under which this inquiry was proposed naturally lead us to consider it,

  1.      In reference to the nation at large—

[Doubtless there are great enormities in other lands: the grossest superstitions and the most flagrant impieties testify against the great majority of those who bear the Christian name. But whilst we of this land boast of our superior light and morals, what abominations are found amongst us! Let us not think that because the evils once perpetrated in the slave-trade have been in a measure suppressed, the blood of thousands and tens of thousands does not yet cry to God against us for our insatiable avarice, and our cruel injustice. For centuries yet to come, we need bewail the guilt that has been contracted by our impious traffic in human blood. Besides, the light with which we have been favoured beyond other nations, only renders our misimprovement of it the more criminal: for though certainly there are many in the land who highly value and adorn the Gospel, there is with the generality a neglect and contempt of serious religion; so that real piety is branded with infamy amongst us, more than infidelity or ungodliness itself. Truly, on a view of all ranks and orders amongst us, we have as much reason to be ashamed and confounded before God, as any who may have experienced his heaviest judgments.]

  2.      In reference to ourselves in particular—

[We are all ready enough to mark what is amiss in others, and even to ascribe the calamities of others to the intervention of an offended Providence. But it would be well for all to search out and examine their own faults, rather than to be uncharitably condemning the faults of others. The self-righteous, self-applauding moralist can spy out the failings and infirmities of those who profess a stricter system of religion; but let me ask such an one, are there not in thee, even in thee, sins against the Lord thy God? Hast thou not a beam in thine own eye, whilst thou art noticing with such severity the mote in thy brother’s eye? Look and see whether thy religion of which thou thinkest so highly be not a mere form of godliness without the power of it? See whether the Bible be dearer to thee than gold and silver, and be relished by thee more than thy necessary food? See whether thy heart be broken and contrite before God, so that thou often weepest before God on account of the sins thou hast committed against him? See whether Christ be precious in thy sight, so that all thy hope, all thy desire, all thy delight are centered in him alone? In a word, see whether all thy faculties and powers are consecrated to the service of Him who lived and died for thee? Verily, if thou wouldest consult the records of thy conscience in relation to these things, thou wouldest see little reason, and feel little inclination too, to cast stones at others.

On the other hand, professors of religion also are but too often guilty of this same fault, being filled with an overweening conceit of their own excellencies, and a contemptuous disregard of their less spiritual neighbours. But I would ask the professed follower of Christ, are there not sins with thee too, as well as with the Pharisaic formalist? Are there not great and crying evils in the religious world, which prove a stumbling-block to those around them? Are not a vain conceit, an obtrusive talkativeness, an inattention to relative duties, and a disregard of just authority, often indulged under the cloak of religion? Are there not often found amongst professors of religion the same covetous desires, the same fraudulent practices, the same deviations from truth and honour, as are found in persons who make no profession? Are there not many whose tempers are so unsubdued, that they make their whole families a scene of contention and misery? Yes; though the accusations which are brought against the whole body of religious people as hypocrites are a gross calumny, there is but too much ground for them in the conduct of many.

But where these observations do not at all apply, we must still renew the question, even to the most exemplary amongst us, “Are there not sins with thee also,” even such as would justify God in taking vengeance upon thee? Think of thy manifold short comings and defects; yea, think of “the iniquity even of thy holiest things;” and, instead of exalting thyself above others, thou wilt call thyself “less than the least of all saints,” or rather “the chief of sinners.”]

But, that the inquiry may be suitably improved, we will,

  II.      Point out the ends for which it should be made—

There is not any part of Christian experience which would not be deeply affected by the knowledge of our own hearts: but, as our observations on this subject must of necessity be few, we shall con fine ourselves to those which arise from the passage under our consideration.

We should inquire then into our own sins,

  1.      To make us estimate aright the distinguished mercies vouchsafed unto us—

[Let us reflect on the peaceful state of this nation during the whole period in which we have been engaged in war, whilst every nation in Europe has in its turn sustained the heaviest calamities; and how shall we adore that Providence that has protected us!

Let us contemplate also the numbers who have from time to time been cut off in their sins, though they had neither attained to our age, nor committed our iniquities: O what reason have we to adore the mercy that has spared us, and that still waits to be gracious to us! May we not well be astonished, that whilst so many have been taken, we are left; and that whilst they are gone beyond redemption, we are yet on praying ground? If we know little of ourselves, we shall feel but little gratitude for this mercy: but, if we are duly sensible of our own extreme vileness, we shall be overwhelmed with a view of his goodness to us, and shall sink, as it were, under a sense of our unbounded obligations.]

  2.      To moderate our resentments to our offending brethren—

[The former idea was implied in the prophet’s address to Israel; but this was plainly expressed. The cruelty exercised by them was extreme: and, to deter them from prosecuting their inhuman projects, was this suggestion made: for how could they proceed with such rigour towards others, when they who deserved so much heavier judgments had experienced such lenity from the hands of God?

Certain it is, that we feel keenly for the most part the injuries that are done to us; and that we are but too apt to indulge a vindictive spirit. But the evils that a fellow-creature can do to us are nothing in comparison of those which we ourselves have committed against God: how then can we proceed with severity against a fellow-servant for a few pence, when a debt of ten thousand talents has been remitted unto us? Surely we shall be afraid lest God should mete to us the measure which we have dealt out to others, and that, we “having shewn no mercy to others, should have judgment without mercy ourselves.”]

  3.      To stir us up to imitate the compassion of our God—

[What a marvellous exercise of compassion was that which arose from the prophet’s admonition! The princes of the congregation were led to protest against the measures now about to be adopted by the victorious army; and that army, with the spoils and captives in their hands, renounced immediately all their views of interest and resentment, and made use of the very spoils, whereby they had expected to be enriched, to feed the hungry, and clothe the naked, and comfort the distressed, and honour those whom they had so deeply degraded: they even put on asses the sick and feeble; and themselves took them back to the borders of their own country. This was what they now saw to have been the conduct of God towards them, and they desired to tread in his steps.

And what has God done for us? Even when we were enemies, he gave his only dear Son to die for us: yea, and notwithstanding all our continued impieties, he stretches out his hands to us all the day long, and importunes us to accept his proffered salvation. Thus, if we know how contrary to our deserts these mercies are, we shall be ready to act towards our brethren: instead of rendering evil for evil, we shall “feed our enemy, or give him drink,” in hopes of melting him into love by heaping kindness upon him, just as the workman fuses his metals by an accumulation of fire upon them: he will not “be overcome of evil, but will overcome evil with goode.”]

  Let this subject TEACH us,

  1.      To cultivate the knowledge of our own hearts—

[It is that, and that alone, which will bring us to act aright in any part of our duty. Without a sense of sin we can never be humbled before God; and without humility we can never exercise a just measure of forbearance and of kindness to man. Then only, when we are sensible of having “been forgiven much, shall we love much.”]

  2.      To keep our minds open to conviction—

[It is surprising how soon this whole multitude was convinced of sin. Let us learn from them not to dispute with our reprovers, or to vindicate ourselves at the expense of truth: let us rather desire to find out our errors, that they may be rectified, than to cloke them, and hold them fast.]

  3.      To follow instantly the convictions of our own minds—

[The Israelites fulfilled to the uttermost what they apprehended to be the mind and will of God: they did not plead for their interest, on the one hand, nor were they deterred by a fear of shame, on the other: they saw their duty, and performed it instantly without reserve. O that our reproofs might thus meet always an obedient ear! This ready obedience was their highest honour: let us regard it as ours also: and let us beware, lest this host of benevolent idolaters rise up in judgment against us, to our utter confusion, and our eternal condemnation.]

CCCCXX

THE CONDUCT OF AHAZ IN HIS DISTRESS

  2 Chron. 28:22.

In the time of his distress did he trespass yet more against the Lord: this is that king Ahaz.

IT is a common sentiment with men in health, that they will repent and turn to God in a time of sickness: they imagine that trouble will of course dispose their minds for the exercises of religion, and that they may therefore safely postpone all serious attention to their eternal interests, till that hour shall arrive. But there is no necessary connexion between affliction and true piety: “the sorrow of the world worketh death;” and consequently must rather be adverse to, than productive of, “godly sorrow, which alone worketh repentance to salvation, not to be repented of.” If indeed trouble be accompanied with the grace of God, it then operates like the ploughing up of fallow ground for the reception of the seed: but of itself it only hardens the heart against God, and calls forth into activity the most malignant passions of the soul. This cannot be more strikingly illustrated than in the conduct of Ahaz; in speaking of which we shall notice,

  I.      The evil imputed to him—

This was doubtless exceeding great. Ahaz having provoked God by his great and multiplied iniquities, was given up by God into the hands of the Edomites first, and then of the Philistines, as the just punishment of his sins. The Assyrians too, whom he had hired as his allies, eventually, “instead of strengthening him, helped forward his distress.”

And what was the effect of these troubles on his mind? Did he humble himself before his God, and implore mercy at his hands? No; but renounced his God altogether, setting up the gods of Syria in opposition to him, and shutting up the doors of his temple, and destroying the vessels that had been consecrated to his service, and building altars in every corner of Jerusalem, and, in every city of Judah, making high places, to burn incense unto other gods.

We must confess that such impiety far exceeds what is commonly found in the world at this day; but in lower degrees it is found to obtain amongst us also. All of us have a measure of trouble inflicted on us by God on account of sin; and in a variety of ways have we misimproved the divine chastisements. The very evil imputed to Ahaz of trespassing yet more in his distress, may be committed by us in our troubles,

  1.      By indifference—

[Nothing is more common than to overlook the hand of God in our trials, ascribing them either to chance, or to second causes only, and regarding them as merely the usual events of life. In such a state of mind we meet them with a kind of stoical apathy, making the best of existing circumstances, and trying, by the expedients of pleasure, business, company, or occupation of some kind, to divert our thoughts, and alleviate our pains. This is, as the Scripture expresses it, to “despise the chastening of the Lord.” And how offensive must such conduct be! When HE speaks, and we will not hear; when HIS hand is lifted up, and we will not see it; what is this but, in effect, to say, “The Lord doth neither good nor evilh!” This indifference is well described by the prophet, in relation to Israel of old: “It (God’s anger) hath set him on fire round about, yet he knew it not; and it burned him, yet he kid it not to heart.” But, however such conduct may be countenanced by an ungodly world, it will surely be visited with God’s heavy displeasurek.]

  2.      By obstinacy—

[Some, whilst they are not altogether unconscious from whence their afflictions proceed, are yet determined to go on in their own way: “they refuse to receive correction, and make their faces harder than a rock, and refuse to return to God.” Thus it was with the Jews of old; “The people turneth not unto him that smiteth him; neither do they seek the Lord of Hostsm. And on this ground it was that the prophet uttered that heavy complaint against them; “Ah, sinful nation, a people laden with iniquity, a seed of evil-doers! Why should ye be stricken any more? ye will revolt more and more.” Happy would it be if this rebellious spirit had been confined to them: but it is no less prevalent amongst us: there are many for whose reformation successive strokes have proved ineffectual; and who are yet as far from God as if no such means had ever been used to bring them to repentance: yea, like Pharaoh, they seem only to have been hardened by the plagues inflicted on them. The Lord grant that they may see their error, ere they be given over to judicial blindness and final impenitence!]

  3.      By murmuring—

[How often do we hear people complaining of their lot, as if their sufferings were intolerable and undeserved! However clearly God marks their sin in their punishment, they reflect not on themselves as the sinful causes of their misery, but on him as the severe and unprovoked author of them. Thus Isaiah, foretelling the effect of God’s chastisements on the Jews, says, “They shall pass through the land hardly bestead and hungry: and it shall come to pass, that, when they shall be hungry, they shall fret themselves, and curse their God and their king.” And what shall we say of such a disposition? what shall we say of him who by “his own foolishness perverteth his way, and then in heart fretteth against the Lordq?” This we must say, that he manifests the very dispositions of hell itself: for of the unhappy spirits that are there confined, we are told, that “they gnaw their tongues for pain, and blaspheme the God of heaven because of their pains and their sores, and they repent not of their deeds.”]

  4.      By despondency—

[As on the one hand we are apt to “despise the chastening of the Lord,” so, on the other hand, we are ready to “faint when we are rebuked of him.” We have no idea of chastisements proceeding from love; and, beholding nothing but wrath in them, we conclude, that it is in vain to call upon God, and that he will never be entreated of us. Thus even from despondency we derive arguments for continuance in sin: “There is no hope: no; for I have loved strangers, and after them will I go.” Of this God himself complainsu; and well he may, since it is a limiting of his power, as though he were not able to deliver; or a denial of his mercy, as though he had “forgotten to be gracious, and his mercy were clean gone for ever.” True it is, that despondency is often indulged under an idea that it is an expression of humility: but it is as offensive to God as any of the dispositions before specified, and tends, even more strongly than any of them, to bind our sins upon us.]

That we may be the more afraid of following the steps of Ahaz, let us consider,

  II.      The stigma fixed upon him—

There is an extraordinary force and emphasis in the expression, “This is that king Ahaz”—

[It is as though God intended to point him out to the whole world as a prodigy of folly and wickedness: this is that infatuated man, who presumes to “strive with his Maker, like the clay quarrelling with the potter,” or “briers and thorns setting themselves in battle array against the devouring firea.” This is that ungrateful man, who, when I have been chastening him with parental tenderness in order to prevent the necessity of executing my everlasting judgments upon him, has only multiplied his transgressions against me; breaking through every hedge which I made to restrain him, and throwing down every wall which I erected to impede his course. This is that impious man, who, in the madness of his heart, has determined to banish me from the world, and to blot out the remembrance of me from the earth.]

As the expression is emphatical with respect to him, so it is most instructive with respect to us—

[It clearly shews us that “sin is a reproach to any people.” We may vindicate it, and applaud it; but we only “glory in our shamed;” for it makes a man as loathsome “as a sepulchre that is full of all uncleanness.” Sin is fitly characterized as “filthiness of the flesh and spiritf:” and in that light it is viewed, not by God only, but by all who are taught of God. Examine the fore-mentioned sins, of indifference, of obstinacy, of murmuring, and despondency, and they will all be found odious in the extreme; so that a man under the dominion of them may well be pointed out as an object of universal abhorrence: “This is that king Ahaz.” It is possible indeed that an ungodly man may pass through life without any such stigma fixed upon him: but he will not escape it in the last day, when all the most secret sins shall be revealed: then will that declaration of Solomon be fully verified, “The wicked man is loathsome, and cometh to shame:” however cautiously he may have veiled his wickedness from the eyes of men, or even obtained the applause of man for his pretended virtues, he will “awake to shame and everlasting contempt.”]

  From this subject we may LEARN,

  1.      The great design of God in our troubles—

[God does not willingly afflict the children of men. He is a tender Parent, who seeks the welfare of his children, and “chastens them for their profit,” to humble them, and to prove them, and to make them “partakers of his holiness.” Hence it is said, “Blessed is the man whom thou chastenest, O Lordl.” Let us then contemplate our trials in this view. From whatever quarter they may come, let us acknowledge the hand of God in them; and bless his name, as well when he takes away, as when he gives.]

  2.      Our duty under them—

[Every rod has a voice to us, which we should endeavour to understand: and, if we cannot immediately discern its true import, we should go to God, and say, “Shew me wherefore thou contendest with me.” And, when we have found out “the accursed thing that troubleth our campp,” then we should “humble ourselves under the mighty hand of our God,” and with meek submission say, “I will bear the indignation of the Lord, because I have sinned against himr.” We should even be thankful for the fire that purgeth away our dross, and not so much as wish to be delivered from it till we can come out of it purified as gold.]

CCCCXXI

THE USE OF COVENANTING WITH GOD

  2 Chron. 29:10, 11.

Now it is in mine heart to make a covenant with the Lord God of Israel, that his fierce wrath may turn away from us. My sons, be not now negligent.

A TRULY pious man will not be satisfied with serving God in his closet. He will exert his influence to bring others also to a sense of their duty. The public exercise of the ministry indeed belongs to those only who are duly called to it: but all who are possessed of authority (parents, masters, magistrates and kings) should use it for the promoting of virtue and religion. Christians of every rank and description should exhort one another. We have a noble example set before us in the conduct of Hezekiah. As soon as he came to the throne, he set himself to restore the service of the temple, and called upon all, both ministers and people, to make a solemn covenant with their God.

The royal proclamation for the observance of this day, speaks, in effect, the language of the text. From which I will take occasion to shew,

  I.      When we have reason to apprehend that God’s anger is waxed hot against us—

We cannot in all cases determine how far a dispensation may be sent in anger or in love: but in general we may say, that God is incensed against us,

  1.      When our sins are multiplied against him—

[Sin is invariably the object of God’s abhorrence. This truth is so evident that it needs not any confirmation. For, what lamentable depravity pervades every part of the nation! There is no iniquity, however heinous, which is not practised without remorse. If we look into our own bosoms, what reason for humiliation may we find! What ingratitude for mercies received, and what impenitence for sins committed! What rebellion against God, what contempt of his Son, what resistance of his Spirit, have we not occasion to deplore! And shall not God be avenged of such a nation as this? Yes, there is not one amongst us that does not deserve to be made a monument of his wrath.]

  2.      When his judgments are multiplied upon us—

[God often sends temporal afflictions to his people in love. But spiritual judgments are a certain token of his wrath. Blindness of mind, obduracy of heart, and obstinacy in sin, are among his heaviest judgments. And have none of us reason to fear that these are now inflicted on us? But it is by temporal judgments chiefly that he punishes nations. It was from these that Hezekiah judged of God’s anger against the Jewsg. And are not these multiplied upon our land at this time? Surely the displeasure of God can scarcely ever be more strongly displayed, than it is in the calamities under which we now groan.]

But that none may yield to desponding fears we shall point out,

  II.      How it is to be averted—

Repentance towards God and faith in Christ are the means prescribed by God. But it is not a slight and superficial use of these means that will suffice; we should solemnly devote ourselves to God in a perpetual covenant—

[Not that we should attempt to renew the covenant of works. That would make void the Gospel, and seal our eternal condemnation. Nor should we think to add any thing to the covenant of grace. That was once made with Christ, and is ordered in all things and surek. But we should patiently and deliberately renounce all our former ways. We should seriously give up ourselves to God as his redeemed people; and entreat him to perfect us in any way which he shall see fit.]

Such covenants as these have often been made by the most eminent saints—

[Under the Old-Testament dispensation they were judged acceptable to God. Omitting many other instances, we may notice the solemn covenant of Asa. We may notice also that which was entered into by Josiahm. Isaiah and Jeremiah speak of the making of such covenants as characteristic of the gospel times. St. Paul highly commends the conduct of the Macedonians on account of their having thus given themselves up to Godo; and recommends a similar practice to all Christians of every age and nation.]

Nor can we doubt of their acceptableness to God—

[Hezekiah manifestly supposed that God would accept him in this duty. It was recommended to Ezra in circumstances where there was but little hope remainingr. And God himself expressly enjoined it as the means of averting his displeasure: not that we are to suppose that there is any thing meritorious in such an act; but it tends, of itself, to the humiliation and confirmation of our souls, and will be both accepted and remembered by our covenant God and Father.]

  These means being at once so scriptural and so important, let me now in CONCLUSION urge upon you the adoption of them—

We admire the tender and affectionate address of Hezekiah to the priests. And with similar concern would we now invite you to the performance of your duty. “Let this now be in all your hearts:” for,

  I.      There is no time for delay—

[Many are “negligent” at present in expectation of a more convenient season; but who can assure himself that he shall be alive on the morrow? or that, if he be, he shall have an inclination to that from which he is now averse? or that God will grant him the aids of his Spirit, which are now contemned? The voice of God to every one is, Seek me to-day, while it is called to-day. With respect to the nation, who can tell how soon the cloud that hangs over us may burst, and overwhelm us utterly? Let us follow the example of the repenting Nine-vitesy. If “it be in our hearts to make a covenant,” let it instantly be done. Let me address all of you as a father, and entreat all of you as “my sons” and daughters to “neglect your duty no longer;” but “now” while we are yet speaking, to surrender up yourselves to God with full purpose of heart.]

  2.      If we neglect this duty, we cannot hope to escape the wrath of God—

[Sodom was destroyed, because they laughed at God’s threatenings as idle tales: and the strongest empires, in succession, have fallen a sacrifice to their sins. Who then shall protect us, if we continue to provoke the Majesty of heaven? But, whatever be the fate of the nation, we must all appear at the judgment-seat of Christ: and there none will be acknowledged as his people, who have not voluntarily taken him for their Lord and Saviour. If then ye have any regard for your eternal welfare, neglect him no longer; but, in the penitent language of the prophet, devote yourselves to his service.]

  3.      If we heartily engage in this duty, we have nothing to fear—

[Were such a covenant general through the nation, God would soon remove his judgments. But whatever come upon the land, God’s faithful people shall be objects of his favour. Though they may be involved in the general calamities, they shall be comforted with the divine presence. They need not therefore be agitated with fear on account of God’s displeasure in this world; nor have they any thing to dread in the eternal worldc. Let us then enter into this matter with our whole hearts, and pray day and night for grace to perform our vows. Unfaithfulness to our engagements will incense God still more against us, and provoke him to inflict yet heavier judgments upon us. It were even better never to have vowed, than to vow and not paye. He however, who puts it into our heart to make, can enable us to keep, our covenant. Let us then engage simply in dependence on the divine strength; but found all our hopes of acceptance on that better and unchangeable covenant, which Christ has entered into on our behalf.]

CCCCXXII

RESTORATION OF THE TEMPLE WORSHIP BY HEZEKIAH

  2 Chron. 29:20–29.

Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the Lord. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom, and for the sanctuary, and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the Lord. So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar; they killed also the lambs, and they sprinkled the blood upon the altar. And they brought forth the he-goats for the sin-offering before the king and the congregation; and they laid their hands upon them; and the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt-offering and the sin-offering should be made for all Israel. And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for so was the commandment of the Lord by his prophets. And the Levites stood with the instruments of David, and the priests with the trumpets. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David king of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt-offering was finished. And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped.

AMONGST the most eminent of the kings of Judah was Hezekiah. Of several indeed is it said, that they did that which was right in the sight of the Lord; but it was a high commendation of Hezekiah, that he did so “according to all that David his father had done.” He came to the throne under the greatest disadvantages. His father had exceeded in wickedness all the kings that had been before him; and had caused all public acknowledgment of Jehovah to cease from the land. Under such circumstances it might have been supposed that Hezekiah, at the age of twenty-five, would have been infected with the prevailing impieties of his father’s court, or, at all events, that he would not have dared to stem the torrent of iniquity that had borne down all before it: but no sooner was he placed upon his father’s throne, than, even in the first year, and the very first month of his reign, he ordered the temple to be opened, and all the defilements that were in it to be removed, and the worship of the Most High God to be restored. Though there was not that alacrity amongst the priests that might have been expected, the work was soon executed, and in sixteen days the temple, with all its vessels, was prepared and sanctified for the service of God. The very next day, Hezekiah, having his heart set upon the blessed work, “rose early, and gathered the rulers of the city, and went up to the house of the, Lord.” The service which they performed on this occasion is related in the words which we have read: and it will serve as an excellent pattern for us on this occasion.

There are three things in particular to which we would call your attention:

  I.      Their numerous sacrifices—

[For the sin of a priest or of the whole congregation one bullock only was prescribed to be offered by the law: but the impieties of the nation having exceeded all bounds, and been of long continuance, Hezekiah judged that seven bullocks, and an equal number of rams, and lambs, and he-goats, should be sacrificed as a sin-offering to the Lord: and of all of them in succession it is particularly recorded, that “their blood was sprinkled on the altar.” When the he-goats were offered, it is further noticed, that “the king and the congregation (by their representatives) laid their hands upon them.” Such was the way in which “an atonement was offered, and reconciliation made for all Israel.”

And who does not here see the gospel method of reconciliation with God through the great Sacrifice which was once offered on Mount Calvary? This it was which the sacrifices under the Law shadowed forth; and this it is which opeus a way for our restoration to the divine favour. “We are reconciled to God through the blood of the cross.” By this one offering there is a new and living way consecrated for us through the veil; and by it sinners of every description may draw nigh to God with full assurance of faith.

But here let me particularly call your attention to those two points, the sprinkling the blood upon the altar, and the laying of their hands upon the victims. Never must we draw nigh to God on any occasion without adverting to these significant emblems, or rather without realizing that which was here figuratively proclaimed. We must sprinkle the altar of our God with the Redeemer’s blood: we must actually bear in mind, and expressly declare before God, that all our hope of acceptance with him is through the atoning blood of Christ. That sentiment must be so fixed in the mind, and rooted in the heart, as never to be lost sight of for one moment. The repetition in our text shews us what must be continually repeated by us in every approach of our souls to God. As “without shedding of blood there is no remission of sins,” so without an express affiance in that blood as the only ground of our hopes there can be no application of that remission to our souls — — — O that this might be duly borne in mind by every one of us! But we must also with deep penitential sorrow transfer our sins to the sacred head of Jesus. “On him were the iniquities of all laid by God himself;” and we also must lay our iniquities upon him in the exercise of humble faith. It is by the mutual transfer, if I may so speak, of our sins to him, and of his righteousness to us, that we are to be freed from all our guilt, and to be made righteous in the sight of a holy God: “He was made sin for us, who knew no sin, that we (who had nothing but sin) might be made the righteousness of God in him” — — — When Christ is thus kept in view in all our transactions with God, we need not fear but that God will be gracious unto us, and seal upon our souls a sense of his forgiving love.]

Let us next notice,

  II.      Their joyful praises—

[Together with their humiliation, they offered unto God their praises and thanksgivings agreeably to the laws which had been prescribed by God himself. In this also are they worthy of our constant imitation: “In every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God,” says the Apostle: and what God has so joined we ought not to put asunder.

But here also there are two things worthy of more particular notice: “When the burnt-offering began, then the song of the Lord also began:” and “all this continued until the burnt-offering was finished.” There was no need to wait: their hearts might well be tuned to praise the very moment they looked to their burnt-offerings as the means of reconciliation with God: nor, as long as they continued so to do, was there the smallest occasion for relaxing in the expressions of their joy. So the very moment we look to the Saviour the Lord Jesus Christ, and plead with God the merit of his blood, we may begin to rejoice in God as our reconciled God and Father. It is said, “All that believe are justified from all things;” not all that are strong in faith, or, all that have exercised faith for such a length of time; but all who believe (provided their faith be unfeigned) are from that very moment justified from all things, and may instantly “rejoice in hope of the glory of God.” St. John, speaking not to fathers only, or to young men, but to the weakest babes in Christ, says, “I write unto you, little children, because your sins are forgiven you for his name’s sakef.” There are many who think it a mark of humility to put away from them all joy, till, as they imagine, the progress of their sanctification shall justify the entrance of it into their souls. But this is altogether founded on ignorance and error. A sinner is not to look into himself for his warrant to rejoice in God: the mercy, the love, the truth, and faithfulness of God, together with the ability and willingness of Christ to save all who come unto God by him, are the proper grounds of joy, irrespective of any change actually wrought in us. We say not that a believer may not afterwards have much joy in the testimony of his own conscience that he has made a progress in the divine life; (for St. Paul himself experienced this joy;) but the affiance of his soul on Christ interests him in all that Christ has done and suffered for him, and gives him an immediate title to partake of the fatted calf, which his heavenly Father has prepared for him. “Being delivered from the horrible pit, and having his feet set upon the rock, a new song instantly should proceed from his mouth, even praise and thanksgiving to our God.” Nor should that song ever cease; because the efficacy of his Redeemer’s sacrifice will never cease. We are bidden to “rejoice in the Lord always,” yea “again and again to rejoice:” and indeed, humiliation and joy must be united in all our services to the very end of time — — — as they will be united even in heaven itself, where we shall cast our crowns at the Redeemer’s feet, and sing to all eternity, “To him that loved us and washed us from our sins in his own blood, be glory and dominion for ever and ever, Amen.”]

At the close of that solemn service we particularly notice,

  III.      Their reverential obeisance—

[When they had made an end of offering, “the king and all that were present with him bowed themselves, and worshipped.” This remarkable termination of their worship indicated a grateful sense of the inestimable privilege which they had enjoyed of drawing nigh to God—an humble acknowledgment that they, and all that belonged to them, were the Lord’s—and a determination of heart henceforth to dedicate themselves unreservedly to his service.

And thus it is that we should close our worship, whensoever we draw nigh to God in his public ordinances. It is painful to see persons going from the house of God without a due sense of the awful solemnities in which they have been engaged. The light and airy manner with which persons renew their conferences with each other upon the common topics of the day, demonstrates, that their worship has been by no means such as God requires: had they really felt as redeemed sinners ought to feel, the savour of that intercourse with heaven would not so soon be lost. O, if men did but reflect on the mercy vouchsafed to them, in being permitted to sprinkle the blood of Christ upon the altar, to transfer all their guilt to him, and to receive from him the gift of his unspotted righteousness; if they duly considered what a right the Lord Jesus Christ had acquired over them in having bought them with his blood, and how much they are bound to glorify him with their bodies and their spirits which are his; methinks they would depart from the house of God with a holy solemnity upon their mind, and would continue in their way homeward secretly to commune with their God, and to harrow in by meditation and prayer the seed which has been sown upon their hearts. For want of this, even religious people often lose all the benefit of the ordinances which they have been privileged to enjoy. Earnestly would we entreat all persons to attend to these suggestions; and to bear in mind, whether they enter into the house of God or depart from it, that it is the God of heaven and earth with whom they have to do, and to whom they must shortly give an account of all these privileges which by the generality are so lightly esteemed.

How the people remembered the vows that were upon them, was evident from the liberality with which they immediately presented their offerings to the Lord. O let us give up our whole selves to him a living sacrifice: and from a constraining sense of redeeming love, let us henceforth live, not unto ourselves, but unto Him who died for us and rose again.]

CCCCXXIII

AFTER CONFIRMATION

  2 Chron. 29:31.

Then Hezekiah answered and said, Now ye have consecrated yourselves unto the Lord, come near and bring sacrifices and thank-offerings into the house of the Lord.

RELIGION is the brightest ornament of every state. Solomon was never more truly encircled with glory, than when he led the devotions of his people at the dedication of the temple: nor was Hezekiah at any period of his reign more honourably employed, than when he was purifying that temple from the abominations which had been introduced into it by his father Ahaz. The exhortation in our text was delivered by him to the whole congregation of Israel, after that the sacrifices for the purification of the temple had been offered. And to you who are of the younger part of our audience they may with great propriety be addressed, after the services which you have this day been called to perform.

With a more immediate view to your benefit, we will consider,

  I.      The act in which you have been engaged—

You have been to the bishop to be confirmed: and this is,

  1.      A solemn act—

[From the levity of too many who attend on these occasions, it may be thought to be a ceremony of no importance. But it is a most solemn transaction between God and your souls. You have this day been taking upon yourselves the vows which were made in your behalf at your baptism; and have been devoting yourselves to God as his servants: and, whether you have been sincere or not in the performance of the duty, the consequences of it will be very important: if you have given yourselves to the Lord in sincerity and truth, he has accepted you to his favour, and numbered you among his children: but, if you have lied unto God with your lips, you have riveted upon your souls your former iniquities, and provoked God to give you up to greater obduracy — — —]

  2.      A reasonable act—

[The first-fruits of every thing were the Lord’s: nor could any man appropriate them to his own use without the greatest impiety. Thus are the first-fruits of your time and strength to be given up to God. It is generally thought that the Jewish children at about twelve years of age went up to Jerusalem to be presented to the Lord in a more solemn manner: and we know that our blessed Lord went thither at this age, that he might in a more peculiar way than he had ever before done, engage in the services of “his Father’s house.” We cannot do better than follow his example in this particular. As soon as we have arrived at an age when we are capable of understanding and executing the vows that are upon us, we should go up to the house of the Lord, and there solemnly acknowledge our obligations to serve our God, and implore from him the grace and strength that shall be needful for us. This, we are expressly told, is “a reasonable service.”]

  3.      An irrevocable act—

[It was an established law, that if anything whatsoever had been devoted to the Lord, it could not be recalled. Least of all then can you be liberated from the engagement which you have this day entered into, and which would have been binding upon you, even though you had never obeyed the call of your diocesan in relation to it — — —]

But confirmation is to be the commencement of a new and more determined course of devotedness to God. I will therefore proceed to mark,

  II.      The duty which yet remains to be performed—

The act in which you have this day been engaged must be,

  1.      Continued—

[The whole remainder of your lives is the time for the performance of your vows. There never will arrive a period when you are absolved from them, or when you are at liberty to relax your attention to them. Every morning and evening were the sacrifices offered in the temple, and a double number on the seventh day: so must every day begin and end with fresh surrenders of yourselves to God; and the Sabbath in particular must be a day of more than ordinary communion with him. “If you look back, after having put your hand to the plough, you are not fit for the kingdom of God:” yea, “if you draw back, it is to certain and everlasting perdition.”]

  2.      Progressive—

[After all had been done that was necessary for the purification of the temple, Hezekiah called on the people to present sacrifices and thank-offerings unto the Lord: and, in consequence of this exhortation, they were presented in great numbers. The sacrifices which God desires of you, are, not sheep and oxen, but the offering of a free, a contrite, a devoted heart. And, as the first offerings which were presented, were from duty and necessity, and the last from a superabundant zeal for God, and gratitude to his name, so are your surrenders of your hearts to God to be daily more willing, more grateful, more entire — — —]

  APPLICATION—

  1.      To the young, we recommend the counsel of Hezekiah—

[Never think you can do enough for Him, who has bought you with his blood — — —]

  2.      To the more advanced we recommend his admirable example—

[Whatever influence you have, use it diligently for the Lord — — —]

CCCCXXIV

HEZEKIAH’S ZEAL FOR THE GLORY OF GOD

  2 Chron. 30:1–11.

And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the passover unto the Lord God of Israel. For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month. For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. And the thing pleased the king and all the congregation. So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto the Lord God of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written. So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the Lord God of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria. And be not like your fathers, and like your brethren, which trespassed against the Lord God of their fathers, who therefore gave them up to desolation, as ye see. Now be ye not stiff-necked, as your fathers were, but yield yourselves unto the Lord, and enter into his sanctuary, which he hath sanctified for ever: and serve the Lord your God, that the fierceness of his wrath may turn away from you. For if ye turn again unto the Lord, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him. So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn, and mocked them. Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.

INFLUENCE is a talent of vast importance; but it is often most abused, where it exists in the highest degree. Kings and princes are rarely to be found amongst those who are foremost in the work of reformation: and, where their exertions are used, they are actuated as much by political principles as by those which are religious. Here however we see a monarch uniting with all his princes in a work of piety, in which politics bore no part at all. Hezekiah, not content with calling on his own subjects to serve the Lord, sought to bring his very enemies to the same blessed state, even those enemies who not long before had “smitten them with a great slaughter,” even “with a rage that reached up to heaven.” The account is so circumstantial and so beautiful, that I have comprised it all in my text; which will lead me to shew,

  I.      The efforts he used in the service of his God—

The object he sought to accomplish was one of primary importance—

[The passover was the greatest of all the Jewish feasts, as the mercies which it was intended to commemorate were the greatest that had ever been vouchsafed to that people. The destruction of the Egyptian first-born was, as you know, confined to them. The Israelites throughout the whole land were exempt from the judgment inflicted on all others without exception. In order to their deliverance, they were to kill a lamb, and sprinkle the posts and lintels of their doors with its blood: and then the destroying angel was to pass over their houses without inflicting a stroke either on man or beast that was so protected. In commemoration of this wonderful event the passover was to be kept with great strictness in all future ages. But it had been shamefully neglected during the reign of his father Ahaz; and was now therefore appointed to be kept with peculiar solemnity. This ordinance above all others typified our redemption through the blood of Christ. The appointment of God was, that it should be kept at Jerusalem: and this command was as binding upon the ten tribes of Israel as it was upon Judah and Benjamin. He summoned all therefore, as well the tribes of Israel who were not under his government, as the two tribes who were his immediate subjects, to engage in this holy duty: and he spared neither trouble nor expense to attain his end.]

The way in which he endeavoured to accomplish his end was peculiarly amiable and praiseworthy—

[Though a king, he used not so much the language of authority as of affectionate counsel and entreaty: “Turn again,” said he, “unto the God of Abraham, of Isaac, and of Israel.” “Be ye not stiff-necked, as your fathers were.” He reminds them of the bitter consequences of their past departure from God, consequences which they could not but trace to that source, since the very judgments which God’s prophets had denounced against them were actually visible in the desolations that were come upon them, a great part of their nation having been already taken captive by the king of Assyria. He then urges every argument that could influence an ingenuous mind. He assures them, that God would still be gracious to them, if they would but return to him: yea, that he would even restore to their own land those who had been taken captive, if they would but seek him with their whole hearts. In a word, he entreats them to “yield up themselves unreservedly unto God,” in an assured expectation, that, if they returned to him in a way of penitential sorrow, he would return to them in a way of love and mercy.

Now the whole of this affords as bright a pattern of wisdom, and piety, and love, as is to be found in all the Jewish records.]

Let us then proceed to contemplate,

  II.      The success with which those efforts were attended—

This was far from being so complete as might have been expected. Some only “mocked his messengers, and laughed them to scorn”—

[However closely we examine the message which he sent, we shall find in it nothing that could give just occasion for ridicule or contempt. But ungodly men, even in self-defence, deride every thing which savours of piety. They have done so in every age. When Lot entreated his sons-in-law to escape out of Sodom, “he seemed,” we are told, “as one who mocked to his sons-in-law,” so ridiculous were his exhortations in their eyes. In precisely the same way were all the messages delivered by the prophets regarded; till God was provoked to give up his people to utter desolation. It might be supposed that the infinite perfections of our blessed Lord should disarm such malice; and that his words at least would be universally received. But many who heard them regarded him only as a deceiver and a demoniac. The very Pharisees, who from their knowledge of the Scriptures might have been supposed to form a more correct judgment, derided him as much as others; because they were addicted to the sins which he reproved. The holy Apostles shared the same fate with their Divine Master; and when most “speaking the words of truth and soberness” were most virulently derided as babblers and as fools. And thus it is at the present hour. Every man who seeks to reclaim a world that lieth in wickedness will be reproached and persecuted, and, generally speaking, will be persecuted in proportion to his fidelity.]

Some however complied with his exhortations—

[Among the tribes of Judah and Benjamin there was a great unanimity in turning to the Lord, because “the hand of God was with them, to give them” an obedient heart. And from amongst the tribes of Israel also many “humbled themselves, and came to Jerusalem.” These kept the feast with great joy and gladness: yea, so did they delight in the pious work, that when they had fulfilled the week which God had appointed for the celebration of the feast, they were anxious of themselves to continue it another weekf, notwithstanding the protracting of the period interfered with the pressing engagements of the harvest. Say whether this was not a rich compensation to Hezekiah for all the ridicule which the contemners of his piety had cast upon him? Yes, if one soul be of more value than the whole world, no doubt but that the welfare of so many souls was in his eyes an abundant recompence for all his toil and labour.]

  That we may not confine our thoughts to the events of that day, but may render them PROFITABLE to our own souls, I shall consider myself as a messenger sent on a similar occasion to you, not from an earthly monarch, but from the King of kings—

[You would I call to keep a paasover unto the Lord: for “Christ our Passover is sacrificed for us.” O consider the benefits you derive from his blood sprinkled on your souls! — — — Think of yourselves as the very first-born whom he has redeemed unto God, and who are Lord’s peculiar portion — — — Think how grievously this mystery has been neglected by you and by all around you — — — And how manifest is his indignation against the contemners of his love and mercy! See, and tell me, are not the great mass around you enslaved by sin, and carried captive by the devil at his will? — — — Have not you yourselves too much reason to fear his displeasure on account of your multiplied iniquities? Turn then unto him in penitence and prayer; yea, turn unto him with your whole hearts. I would urge this by every consideration that is proper to influence the human mind. Think how gracious your Redeemer is, and ready both to receive you to mercy, and to deliver you out of the hands of your spiritual enemies — — — Think too how awful will be the consequence of continuing to rebel against him — — — “Be no longer stiff-necked,” but turn to him, and “yield yourselves entirely to him.” “This is your reasonable service:” and if ungodly men deride and mock your piety, let it suffice you that you shall at least have the approbation of your God — — —

And to you who have influence let me say, Exert that influence in behalf of all to whom it can extend. Use it abroad as well as at home; amongst enemies, as well as friends. Seek to recover the dispersed of Israel and of Judah to the service of their God, that they may participate with you the mercies purchased for them by the blood of the Paschal Lamb — — —]

CCCCXXV

GOD’S CONDESCENSION TO THE UPRIGHT

  2 Chron. 30:18–20.

Hezekiah prayed for them, saying, The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the Lord hearkened to Hezekiah, and healed the people.

HERE is the fruit of holy zeal. Not a month had Hezekiah been invested with royal authority, before he set himself to repair the evils which had been committed by his father Ahaz. Almost incredible were the abominations which had been wrought by that wicked prince, “destroying the vessels of the sanctuary, and shutting up the very doors of the temple, and erecting altars in every corner of Jerusalem:” and now Hezekiah, his son, gave orders for the re-opening of the temple, and sanctifying it afresh in all its parts: and in the short space of eight days it was accomplished. He then determined to keep the passover, which had been neglected and suspended for many years: and, not content with summoning his own subjects to observe that blessed ordinance, he sent messengers to all the ten tribes of Israel, to invite them to unite with him in the observance of it. The greater part of that apostate nation poured contempt upon his message: but a large number yielded to his entreaties, and came to join in that divine service. God had appointed, that, if any, by being on a journey, or sick, were incapacitated to attend that ordinance on the fourteenth day of the first month, he might come with the same acceptance on the fourteenth day of the second month. Of this concession Hezekiah availed himself, to bring together as many as possible from amongst the ten tribes, as well as of his own subjects. But multitudes from amongst the ten tribes, being called so suddenly, had not time to sanctify themselves from the pollutions which they had contracted: and no alternative was left them, but to serve God in a less acceptable manner, or to neglect his service altogether. To the former they were encouraged by King Hezekiah: but, perceiving God was offended with them for coming in so unfit a way, he prayed to God for them, that his judgments might be removed from them, and that they might be restored to the divine favour. This prayer was heard and answered; and the answer given to it will afford me a fit occasion to consider,

  I.      The leading features of this history—

They are two:

  1.      The jealousy of God respecting his own ordinances and appointments—

[It was ordained by God that none who were, by whatever means, in a state of ceremonial uncleanness, should eat of the paschal feast. But from the suddenness of the invitation given to those of the ten tribes, it happened that many were ceremonially unclean. This was ascertained after they had come up to Jerusalem: and, as this was the second month, no other opportunity would be afforded them to celebrate that ordinance for nearly a whole year; so that they must either be sent back to their own country, under a state of grievous disappointment, or be admitted without a suitable preparation. The latter was the alternative adopted: and God, in some way not known to us, but fully known to Hezekiah and the people themselves, expressed his displeasure against them on account of it. And this he did, in order to shew, that no man can be justified in the commission of presumptuous sin; and that no ordinance of his should ever be wilfully violated by any man with impunity. (I apprehend that Hezekiah erred in not consulting Jehovah, as Moses and others had done, to obtain specific directions in this emergency.) It was no excuse to say, that this was a mere ceremonial enactment: it was ordained of God; and that was sufficient: for the history of all former ages had proved, beyond a possibility of doubt, that it was at the peril of man to violate, knowingly, any, even the least, of God’s commandments. It was but a positive injunction (not a moral one) that Adam in Paradise, and that the Sabbath-breaker (who was stoned for his offence)d, transgressed; and that Uzzah also, who was struck dead upon the spot, presumed to violate. These instances abundantly demonstrated the evil and danger of departing from any ordinance of God, however trifling that ordinance might be thought. And we have the very same intimation given to us under the Christian dispensation: for our blessed Lord has left it as his unalterable determination, that “whosoever shall break one of the least of God’s commandments, and shall teach men so, he shall be called the least in the kingdom of heaven,” that is, be accounted the furthest from it. We must never, therefore, consider any commandment of God as small: for, whatever it may be, his authority is vested in it; and it must be obeyed at the peril of our soulsg. If ever there was an occasion on which an ordinance of God might be overlooked, methinks, it was that very occasion to which my text refers: but if that could not be, without bringing on the transgressors the divine displeasure, much less can any be overlooked at this day, when only two ordinances, together with the Sabbath, are left for our observance.]

  2.      The condescension of God towards the upright, under their manifold short-comings and defects—

[The persons had really “set their hearts to seek God, the Lord God of their fathers, though they were not cleansed according to the purification of the sanctuary.” Though, therefore, God shewed that this was no excuse for their transgression, he heard the prayer of Hezekiah in their behalf, and healed them, precisely as he healed Abimelech and his domestics, when the general integrity of the offender was made known. Thus does God shew, that he is “not extreme to mark what is done amiss;” for, if he were, “who could ever stand before him?” Our blessed Lord apologized for his disciples at the very time that they were guilty of most criminal neglect: “The spirit indeed is willing, but the flesh is weak!” And the same tender regard he will shew to us also, under our manifold infirmities. He knows, that, though “the spirit lusteth against the flesh, the flesh still continues to lust against the spirit, so that we cannot do the things that we would:” and that, even when “we delight in the Law of God after our inward man,” there is yet a law in our members warring against the law in our minds, and bringing us into captivity to the law of sin which is in our members; so that even the best of men are often constrained to cry, “O wretched man that I am! Who shall deliver me?” Were we “to regard iniquity in our hearts, no prayer, whether of others or of our own, would be accepted by the Lordl.” “The retaining of even a right hand or a right eye,” with deliberate determination, would exclude us from all hope of his favour: but, if we be really upright before him, and with sincerity of heart bemoan our defects, “he will be our Advocate with the Father, and approve himself to us as the propitiation for our sinsn.” He is appointed of God to “bear the iniquity of our holy things;” and he will so bear it, that, if mourned over and resisted, it shall never prevent our ultimate acceptance before God.]

These being the principal features of the history, I proceed to notice,

  II.      The leading instructions to be derived from it—

I will here confine myself to two:

  1.      That we are not to confide in duties, because we perform them as well as we can—

[The Israelites on this occasion did what they could: but this did not justify them before God. And, for argument sake, I will suppose that we also, in our respective spheres, have done the same. Still I must say, that, if this were the case, “we are only unprofitable servants,” and have nothing to boast of in the sight of our Divine Master. But who, I would ask, has done as well as he could? The paschal feast, which commemorated the redemption of Israel from Egypt, typified our redemption from a far sorer bondage, by our Lord and Saviour Jesus Christ: as the Apostle says, “Christ our Passover is sacrificed for us; therefore let us keep the feast, not with old leaven, but with the unleavened bread of sincerity and truth.” Inquire then, I pray you, whether, in remembering this stupendous mercy, at the Lord’s Supper, or at the period of our annual commemoration of it, or in the daily habit of your minds, you have been so careful to purge out all the old leaven of your corrupt nature, that, when inspected by the eye of the heart-searching God, you will be found “cleansed according to the purification of the sanctuary.” Who must not shrink back from such an examination as this? Who can ever stand such a test as this? And, if we cannot, what remains for us, but shame and confusion of face in the presence of an holy God? If even holy Job could not endure such a scrutiny, if not even he could answer God for “one action of a thousand,” and was constrained to acknowledge, that, “if he were to justify himself, his own mouth would condemn him,” assuredly nothing is left for us but, with the convicted leper, to put our hands on our mouths, and our mouths in the dust, crying, “Unclean, uncleanr.” Let me, then, affectionately guard you, my Brethren, against “trusting in yourselves as righteous,” because of your diligence in any duties whatsoever. Do not mistake me; I would not decry diligence in duties: on the contrary, I would that every one amongst us were as diligent and abundant in them as ever the Apostle Paul was: but if we place any dependence on them before God, we totally destroy all their value, and render our very obedience a stumbling-block, over which we shall fall to our eternal condemnation. If we possessed all the righteousness of the Apostle Paul, we must renounce it all in point of dependence, and “seek to be found in Christ, not having our own righteousness, but his.”]

  2.      Not to be discouraged from duties, because we cannot perform them so well as we would—

[A truly pious man can be satisfied with nothing short of absolute perfection. But this is no reason that he should be discouraged in, and still less be diverted from, the path of duty. If God himself “do not despise the day of small things,” much less should we. Under the Law, it was forbidden to offer to the Lord, honey, or leaven, or any beast that was mutilated: yet, as a votive-offering, every one of them might be presented with acceptanceu. This shews how God will condescend to the infirmities of those who endeavour to honour him according to their power. A burnt-offering, of whatever kind it were, must be perfect; because it could not otherwise atone for sin, or shadow forth the Saviour, who was to die for the sins of the whole world: but, as a voluntary offering, its imperfections were overlooked; and the offerer was accepted of the Lord. Know ye, then, Brethren, that, as where persons had not a lamb to offer, God accepted “two turtle-doves or young pigeons,” and even a small portion of meal, so will he receive at your hands the imperfect services you present, “accepting them according to what you have, and not according to what you have noty.” A clear distinction is to be made by you between the sins of infirmity, which still cleave to the most pious soul, and those which were committed in an unregenerate state with the full consent of his will. Respecting a person under the influence of the latter, Christ says, “If I wash thee not, thou hast no part with me:” but respecting one that, in despite of all his exertions, is overtaken with the former, he says, “He that is washed, needeth not, save to wash his feet; but is clean every whit:” that is, a man who has been bathing, does not need again the same total immersion which he has just recently experienced; but, however few his steps have been from the bath, he has contracted some defilement, from which he requires a fresh ablution. Thus a saint, that has been washed in “the Fountain opened for sin and for uncleanness,” is cleansed, in a general view, from all his guilt: but, from his remaining infirmities, every step he takes in this corrupt world will more or less defile him: and if he habitually apply to himself the blood of Christ for that end, and cry to God for pardon in the Saviour’s name, he shall be regarded as pure in the sight of God, and shall to all eternity be accepted of him.]

  Application—

[Thus, then, you see, Brethren, the just medium between presumption and despondency. You are no more to trifle with sin than if there were no mercy attainable by transgressors; and, on the other hand, you are no more to despair of mercy than if no judgment whatever had been at any time denounced against transgressors. Your faith must never so prevail as to exclude fear; nor is your fear ever to reign so as to prevent the exercise of faith. In the whole of your deportment, you are ever to keep in combined exercise, confidence with humility, and vigilance with composure.]

CCCCXXVI

DELIGHT IN ORDINANCE

  2 Chron. 30:22, 23.

They did eat throughout the feast seven days, offering peace-offerings, and making confession to the Lord God of their fathers. And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness.

IN this chapter, and in that which precedes it, we are informed that Hezekiah, as soon as he came to the throne, set himself to repair the temple, which during the reign of his father Ahaz had been greatly neglected, and to restore the worship of Jehovah, which had been utterly superseded by the worship of idols. He lost no time in sanctifying the vessels which had been desecrated and defiled: and he appointed a feast unto the Lord, to be observed by all his people.

Now here we have,

  I.      A most valuable record—

That we may view it in all its parts, let us distinctly notice,

  1.      The feast appointed—

[It was the passover, and the feast of unleavened bread which was invariably connected with it. The feast of passover commemorated the redemption of Israel from Egypt; and the feast of unleavened bread intimated the holiness which became the people who had been so redeemed. But the time for observing these feasts was past. The passover should have been killed on the fourteenth day of the first month; and on the same day, at even, should the feast of unleavened bread have commencedb: but it was not practicable to get the temple ready by that time; and therefore Hezekiah applied to the nation at large the liberty conceded to individuals; in case they were incapacitated for the observance of the feast at the proper time, to observe it in the second month. Even this delay was not sufficient for all who were desirous of observing the feast; so that many came up to it without that measure of purification which the law required: and it was only in answer to Hezekiah’s prayer that this violation of the law was pardoned. But the zeal of Hezekiah was truly commendable. Indeed, he was not satisfied with summoning his own subjects to the feast: he sought to bring also his brethren of the ten tribes to a participation of the same holy exercises and heavenly enjoyments: and, though “his messengers were laughed to scorn” and mocked by many, there were many who accepted his invitation, and availed themselves of the opportunity afforded them of serving and honouring “the Lord God of their fathers.”]

  2.      The observance of it—

[A spirit of piety prevailed to a very great extent: all, king, princes, priests and people, seemed to vie with each other in their endeavours to exalt and honour God: and in their services we behold that which gives to every service its highest value—a due mixture of humiliation with their gratitude and joy: “they did eat throughout the feast seven days, offering peace-offerings, and making confession to the Lord God of their fathers.” This is a point deserving of most especial notice. Humility is the characteristic feature of the worship in heaven: for all, whether saints or angels, fall upon their faces before the throne, whilst with united voices they sing praise to God and to the Lamb. Such was the worship of all the assembly at this time; and it was productive of the most exalted joyh: for every prayer they offered entered into the ears of the Lord of hosts, and descended in blessings on the heads of those who offered it.]

  3.      Its continuance—

[According to the original institution, the feast was to last but seven days: but so full of joy were their souls, that the whole assembly took counsel, after the example of Solomon, to protract it seven more days. And not only did Hezekiah and the princes concur in this proposal, but, by their extraordinary liberality, they enabled the congregation to carry it into effect: for Hezekiah gave them one thousand bullocks and seven thousand sheep; and the princes gave one thousand bullocks and ten thousand sheep. During the whole of this time, even fourteen days, were the same holy exercises continued, none grudging the time that was lost to their worldly occupations, or becoming weary of an employment so foreign to their former habits.]

And who does not see in all this,

  II.      A most instructive lesson?—

Surely here is a lesson,

  1.      To the higher ranks of society—

[Behold the king and the princes exerting all their influence to diffuse throughout the land a spirit of piety; and not in their own land only, but throughout a nation that was hostile to them. What an example was here to all, however exalted their rank, or powerful their authority! And can wealth or power be better employed than in such acts as these? But let it not be supposed that this example is instructive to kings and princes only: whatever be the measure of our property or influence, our obligation to improve them for the diffusion of religion is still the same; and our liberality should be “according to our power,” whether it be more or less. True, indeed, if we engage with holy zeal in the service of our God, we may expect that an ungodly world will “laugh us to scorn and mock us.” But we should rise superior to such treatment, and rejoice that we are “counted worthy to suffer shame for Christ’s sake.” Our only thought should be, How we may honour God: and, if only He be glorified, we should not regard any sacrifice which we may be called to make for so desirable an end.]

  2.      To the community at large—

[Here we see how we should perform our religious duties. Not that it would be advisable for us to protract them to an inconvenient length; or to neglect our worldly callings, for the sake of prosecuting beyond reasonable bounds the services in which we are engaged. There is a season for every thing; and every duty should be attended to in its season. We are to labour six days, so far as the necessities of ourselves and our families may require it, and to rest on the Sabbath-day: but we may, and must, carry the spirit of religion into every thing, and in that sense protract our religious services to the latest hour of our lives. Nor should we grudge a reasonable portion of our time to religious ordinances, whether public or private. Beyond all doubt, we should consecrate a portion of every day to the immediate service of our God; and be willing, also, to it: but it is the service of the heart which God now chiefly requires; and that can never be carried to excess. We must, however, especially take care to combine with every service a due measure of penitential sorrow. We must never for a moment forget that we are sinners; nor ever offer to God any sacrifice of which penitential sorrow does not form a very essential part.

And now, what shall I say to you, my Brethren? Would to God that I could see you all in the very frame in which the whole people of Israel were on this occasion! And is there not abundant reason for it? Is not the restoration of divine ordinances, after so long a suspension of them, a blessing? Above all, Is not “Christ our Passover sacrificed for us? and is not this a call to keep the feast?” Let us, then, “keep it, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” Then may you hope, that “your joy, like Israel’s, shall be full;” and shall be not only a preparation for future blessedness, but also an earnest of heaven in your souls.]

CCCCXXVII

HEZEKIAH’S CHARACTER

  2 Chron. 31:20, 21.

Thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before the Lord his God. And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

RELIGION, when set before us in the precept, is thought impracticable: but, when it is embodied in the life of some eminent saint, it commends itself to us as in the highest degree estimable, and its yoke appears to us both light and easy. In a person like Hezekiah, at the early age of twenty-five, (when the mind is too generally carried away by thoughtless gaiety,) presiding over a kingdom, with all possible means of sensual gratification at his command, it does indeed approve itself to us as lovely, and as worthy to be cultivated by every child of man. For the purpose of elevating your souls to the pursuit of it, I will propose to your consideration,

  I.      The character of Hezekiah as here drawn—

Many of the saints were eminently distinguished above their brethren by some peculiar grace, which they exercised in an extraordinary degree. Hezekiah excelled in faith: “He trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor any that were before him.” But in the passage before us, his character is drawn more at large. We behold,

  1.      The objects of his attention—

[Placed at the head of an empire, he laboured to promote the benefit of his subjects by a wise and just administration of his government. But his views were not confined to objects of temporal importance merely: he sought to repair the mischiefs of his father’s reign, and to bring back his people to the knowledge and enjoyment of the only true God. He neglected not what was politically “good and right and true:” but he also strove to accomplish whatever was “good and right and truth before the Lord his God.” The passover, which had been instituted to commemorate the deliverance of Israel out of Egypt, and had been ordained of God to be observed every year at an appointed time, had long been neglected. He therefore called the priests and Levites to the performance of their duty; he ordered them to sanctify the house of God, which had been profaned by all manner of abominationsc, and to prepare all the offerings which were necessary for the occasion; he himself setting them an example by a most munificent contribution of cattle for that end. Nor was he content with effecting this amongst his own people. He exerted his influence to bring also the ten tribes of Israel, over whom he had no control, to a sense of their duty, and to a concurrence with him in this holy work. In a word, he considered himself as a servant of the Most High God; and for the advancement of his glory he exerted all the influence which his high station gave him.]

  2.      The manner of his exertion—

[This is particularly specified; and, indeed, it deserves especial notice: “in every work that he began, he did it with all his heart.” He did not satisfy himself with giving commands to others: he himself led the way, and enforced, by his example, the precepts which he issued. In the very first month after his coming to the throne of Judah, he set to work with all his might: and in the second month, the fourteenth day of the month, all was ready for the observance of the ordinance: and though his zeal brought upon him much obloquy and contempt from ungodly men, he persevered with undiminished ardour, and kept such a passover as had not been seen from the time of Solomon to that dayf. It was in this way that “he began” the work of the Lord: and in this blessed course did he continue to the end of life. In fact, it was his zeal for the service of God which caused him to weep so bitterly, when he was informed by the prophet that the time was come for him to die. It was not that he was afraid of death: for he could “appeal to God that he had walked before him in truth and with a perfect heart:” but he saw that the reformation which he had begun was likely to be stopped as soon as he should be removed; and therefore he implored a prolongation of his term on earth, that he might consolidate and complete the work he had begun.]

  3.      The issue of his labours—

[In my text we are told, “he prospered.” The kingdom, when he first assumed the reins of government, was in a most desolate condition; subjected, in fact, to the Assyrian monarch; from whose power, however, he delivered iti: and, from being grievously impoverished, he raised it to a high degree of wealth and power. The moral change effected in it was most remarkable: at the time of his father’s death, the land was wholly given to idolatry and all its attendant abominations: but in a short time, through God’s blessing on his endeavours, all the vestiges of idolatry were swept away, not only from his own dominions, but from the tribes of Ephraim also and Manasseh, who were independent of him.]

Having viewed the character here drawn, let us contemplate,

  II.      The instruction to be gathered from it—

Surely we may learn from hence,

  1.      The extent of our duty—

[All of us should, doubtless, be peculiarly attentive to the offices to which, in our respective stations, we are called. From the king upon the throne, to the lowest subject in his dominions, this is required. As in the natural body, so also in the body politic, all, from the head to the foot, have their proper functions, which it becomes them diligently to discharge. But all, without exception, are bound, in the first instance, to serve their God, and to do whatever is good and right and true in his sight. “Whatsoever things are true,” says the Apostle, “whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things.” Nor should our efforts terminate on ourselves: we should seek the best interests of all around us; and labour especially to bring them to the knowledge and enjoyment of their God. As Hezekiah called his people to the observance of the passover, so should we endeavour to call men’s attention to the Gospel, and to “Christ as our Passover that has been sacrificed for us.” Never can influence be used for a more salutary end than this: and every one of us, according to the measure of influence that he possesses, is bound to exert it in this way for the Lord his God.]

  2.      The proper mode of engaging in it—

[“Whatever our hand findeth to do, we should do it with all our might.” It is not by listless endeavours that we can hope to succeed: we must “strive for the mastery,” if we would overcome our corruptions; and “fight a good fight,” if we would subdue our enemies; and “run, as in a race,” if we would obtain the prize that is held forth to us in the Gospel. All of these images imply the most strenuous exertion in the Christian life. Nor will it suffice to “begin” well: we must go on, and continue to the end, if we would secure the approbation of our God.]

  3.      The certain issue of our endeavours—

[Never did any one thus labour, without obtaining a successful issue. To those who strive to do the whole will of God, and prosecute their object with their whole heart, a failure is impossible. They must “prosper:” God will never suffer such persons to run in vain, and “labour in vain.” As far as respects the benefiting of others, he may not indeed attain all he proposes to himself: but as far as respects his own soul, he cannot but flourish: he will necessarily grow in grace: “his peace also will flow down like a river:” “his joy will become unspeakable and glorified;” and his weight of glory will be in proportion to his attainments and his services.]

  REFLECTIONS—

  1.      How rare is this character!

[Persons attending to their worldly callings, and prosecuting them with their whole hearts, and prospering in them, are to be found in every place. But where do we find persons labouring thus in spiritual things, and making “their profiting to appear unto all?” Look at the generality, and you behold no progress in them from year to year: and even amongst those whom, in the judgment of charity, we should call believers, there is, alas! far less of holy zeal and spiritual advancement than their profession requires.]

  2.      How honourable is this character!

[Let a person be really zealous for the Lord his God, and profane sinners will be sure to mock and deride him, as they did Hezekiah and his agents. But still they will honour him in their hearts, even as “Herod feared John,” at the very time that he consigned him to prison and to death. But if not, still, at his departure, his loss will be felt and mourned as a public calamity. The Jews built the sepulchres of departed prophets, at the time that they persecuted and put to death the living ones. And it is no uncommon thing, in this day, to behold a repetition of that farce. As for the honour itself, it is of no value to the saints, whether dead or living: but it is a testimony for God, that his servants are indeed “worthy of all honour,” and that “the righteous is more excellent than his neighbour.”]

  3.      How blessed is this character!

[Compare Hezekiah with his father Ahaz, or his son Manasseh. They possessed the kingdom, even as he: but how differently did they exert their influence! They lived but for the gratification of their own malignant passions; whereas he lived only for the welfare of his people, and the honour of his God. And can any one doubt which of them was the happiest? Hear the mournings of Manasseh, and they will satisfy your mind: or, if you could now behold the state of Ahaz, it would leave no doubt who is the happier man—he who lives for God, or he who lives only for himself.]

CCCCXXVIII

HUMILIATION FOR THE SIN OF THE HEART

             2 Chron. 32:26.

Hezekiah humbled himself for the pride of his heart.

THE best of men are liable to fall through temptation, but they will deeply bewail any sin into which they have been betrayed. Hezekiah was a man of very distinguished piety; but he was not sufficiently aware, that his integrity was the effect of divine grace, and not of human power. God therefore left him for a moment to the influence of his own heartb. In consequence of this he soon gave a proof of his inherent depravity; but, on discovering his sin, he instantly humbled himself for it before God.

We shall shew,

  I.      What were the grounds of Hezekiah’s humiliation—

The sin committed by him does not in human estimation appear great—

[The princes of Babylon sent to congratulate him on his recovery: he received them with all the kindness and courtesy that he could express, and shewed them “every thing in his dominions” that could afford them entertainment.]

But his conduct was exceeding sinful in the sight of God; for in it,

  1.      He sought his own glory—

[Hezekiah evidently thought of nothing else at that time. He wished to shew how great a man he was, in order that his alliance might be courted, and his power feared. Now this would have been highly criminal in any man, but it was especially so in him, at that particular juncture. He had just been at the borders of the grave; and therefore should have been more impressed with the vanity of earthly grandeur, and should have seen the folly and wickedness of priding himself in things so empty, so worthless, so transient.]

  2.      He sought his own glory in preference to God’s honour—

[He had now a happy opportunity of magnifying the God of Israel. He might have told the ambassadors, what God had done for his nation in former times; he might have recited the wonderful restoration which God had at this time afforded to himself in particular, together with the stupendous miracle with which the promise of that recovery had been confirmed — — — he might have commended Jehovah as an answerer of prayerf — — — and in this way have exalted him above all the gods of the heathen; and surely the mercies that had been vouchsafed unto him, demanded such a tribute: but he was pitifully occupied about SELF, and basely preferred his own honour before God’s.]

  3.      He sought his own glory before the good of his friends—

[The ambassadors were shewing great kindness to him: he should therefore have recompensed them in the best way. He should have instructed them in the knowledge of the God of Israel, and have told them how willing HE was to become their God; thus, perhaps, he might have converted and saved their souls, and have spread the knowledge of the true God in Babylon; yea, eventually, he might have been instrumental to the salvation of thousands. But he utterly forgot the necessities of their souls, and was offering incense to his own vanity, when he should have been promoting their eternal welfare.]

This was his sin; and God denounced a heavy judgment against him on account of it—

[His riches were all to be taken away by the Chaldeans, his own children were to be made eunuchs in the king of Babylon’s palace, and the whole nation to be led into a miserable captivity.]

But, if his offence was great, his humiliation also was remarkable—

[He heard with trembling the judgments which God threatened to execute. Instead of palliating his sin, he acknowledged at once the justice of the Deity in inflicting such a punishment on account of it: in concert with all his subjects, he implored forgiveness at God’s hands; and, having obtained a respite of the sentence, meekly, and even thankfully, acquiesced in the determinations of Heaven.]

While we see in him much to shun, and much to imitate, let us shew,

  II.      What grounds there are for similar humiliation amongst us—

Pride is deeply rooted in the heart of fallen man. We are prone to be lifted up on every occasion—

[We are vain of any natural endowments of body or mind. The strong displays his strength; the beautiful, her beauty. A penetrating mind, or tenacious memory, are made grounds of self-admiration, and self-preference. Any acquired distinctions also become food for our vanity: the man of wealth, of honour, or of power, assumes a consequence from his elevation, and demands from others a homage as his due; the proficient in any art or science courts applause, and delights to have his talents admired. Even the gifts of grace, through the depravity of our nature, become occasions of pride: not only an ability to speak or pray with fluency, but even an insight into the corruption of the heart, is often exhibited more for the purpose of attracting admiration than of doing good. Whatever we have that elevates us a little above our fellow-creatures, our proud hearts are fond of displaying it, and pleased with the flattering attentions which it procures for us.]

We indulge the disposition too to the neglect of God’s honour, and of the eternal welfare of those around us—

[How many glorious opportunities have we of speaking for God! What grounds of praising him might we find in the sacred records! — — — especially the wonders of redeeming love! — — — How many too might we find in our own experience! And what unspeakable benefit might arise to mankind, if we carefully improved these opportunities! But how rarely is our intercourse with each other made subservient to these ends! We for the most part waste our time in flattering attentions and unprofitable civilities, and are as intent on gratifying the vanity of ourselves or others, as if our social converse were capable of no better improvement.]

How much then do we need to imitate Hezekiah’s humiliation!

[However innocent we may think such conduct, it is highly criminal in the sight of God; it renders us justly obnoxious to God’s heaviest judgments. Should we not then humble ourselves before him in dust and ashes? Should not the forbearance he has exercised call forth our devoutest acknowledgments? And should we not adore his goodness even if he only delay to execute his threatened vengeance? Let us not attempt to palliate this common, but vile, iniquity, but rather unite in deprecating the wrath we have deserved.]

  INFER,

  1.      How watchful should we be against what are called little sins!

[Hezekiah at first probably intended only to shew civility to his friends; but through inattention to the motions of his heart, he fell into grievous sin, and brought on the whole nation the heaviest judgments. Let us learn then to mark the first risings of sin in our hearts; let us bear in mind how greatly we may offend God by a neglect of our duty: let us remember, too, that God notices and abhors sin in the heart, no less than when it is brought forth into open act; let us guard especially against the workings of pride and vain-glory: let us entreat him to sanctify our inward man, and never to leave us to ourselves for one single moment.]

  2.      How great is the efficacy of fervent prayer and intercession!

[The judgment denounced against Hezekiah was to have been speedily inflicted; but he and Judah sought the Lord by humble and fervent prayer, and the Lord deferred the evil till the next generation. Thus will he do also in answer to our prayers. If we turned to him as a nation, he would prolong our national prosperity, and would blot out for ever the personal guilt of every true penitent. Let us then humble ourselves for our abominations both of heart and life; so shall we find God as gracious unto us, as ever he was to his people of old.]

CCCCXXIX

THE WEAKNESS AND DEPRAVITY OF MAN

             2 Chron. 32:31.

God left him, to try him, that he might know all that was in his heart.

THERE is no character so excellent but there is some blot to be found in it. The most illustrious saints that ever lived, not only betrayed their weakness and sinfulness, but shewed themselves defective in those very graces for which they were most eminent. We must not wonder therefore that Hezekiah, who was in some respects as distinguished a character as any that either preceded or followed him, became at last a monument of human frailty. It is probable that the peculiar manifestations of the divine favour towards him had excited an undue degree of self-complacency in his mind: God therefore saw fit to try him, and, “in the business of the ambassadors of the princes of Babylon, who had sent unto him to inquire of the wonder that was done in the land,” (even of the shadow of the sun going backward ten degrees on the sun-dial of Ahaz,) “left him” to the natural workings of his own heart. The consequence was such as might be apprehended; he gave way to pride and vanity, and brought on himself the divine displeasure.

The words which we have read, will naturally lead us to observe, that,

  I.      Till we are tried, we have very little idea of the evil of our hearts—

[Though we feel no difficulty in admitting that we are sinners, yet we can by no means acknowledge the truth of the representations given of us in the Scriptures. If we were told that we are all by nature haters both of God and manb, we should consider it as a libel upon human nature. When we read the history of the Jews, we are ready to think that they were incomparably more perverse than we should ever be: though if we had been in their situation, there is no reason at all to believe that we should have shewn ourselves in any respect more obedient than they. If we have never fallen into any gross sin, we imagine that our moral conduct has arisen from the superior goodness of our hearts; and we suppose that we have no disposition to those iniquities which are practised by others. We are not aware, that, if we had been subjected to the same trials as others, we should probably have fallen like them. How was Hazael shocked when he was told what enormities he would commit! “Is thy servant a dog, that he should commit this thing?” Yet, no sooner was he tried, than he did commit all the enormities that had been foretold. And we, if told, that one of us would become a thief, another an adulterer, and another a murderer, should revolt at the idea. as though we were not capable of such atrocious wickedness: but the more we know of our own hearts, the more we shall be ready to say with David, “My heart sheweth me the wickedness of the ungodly,” yea, it is an epitome of all the wickedness that is committed upon earth.]

It becomes us to deprecate temptation; since,

  II.      If left to ourselves, we shall soon give some awful proof of our depravity—

[That any persons are preserved from great enormities is owing to the providence and the grace of God. It has pleased God to encompass them, so that they should be screened from any violent temptation; or else he has endued them with a more abundant measure of his grace, whereby they have been enabled to withstand the tempter. Who that sees how others have fallen, will ascribe his own steadfastness to an arm of flesh? We need only set before us those deplorable monuments of human depravity, David, Solomon, and Peter, and we shall need nothing more to enforce that admonition, “Let him that thinketh he standeth, take heed lest he fall” — — — We perhaps may have maintained a good conduct for a considerable time: but can we not look back to some moment wherein we have been left to follow the bent of our own corrupt hearts? We must be lamentably ignorant of what has passed within us, if we have not long since learned our need to use that prayer, “Hold thou me up, and I shall be safe.”]

Yet we must not view such proofs of depravity merely as insulated and detached acts: for,

  III.      One single act of wickedness, if duly considered, will serve as a clew to find out all the iniquity of our hearts—

[God did not design to shew Hezekiah one imperfection only, but “all that was in his heart:” and his fall was well calculated to give him this knowledge; for in it he might see, not only his pride and creature-confidence, but his ingratitude for the mercies he had received, his unconcern about the souls of those who came to visit him, his indifference about the honour of his God, and innumerable other evils which were comprehended in his sin. Thus, if we will take any one sin of our lives, and make use of it as a light to search the dark corners of our hearts, we shall find out a most astonishing mass of wickedness that has hitherto escaped our observation. Take, for instance, any single act of pride, wrath, lewdness, covetousness, or even deadness in prayer, what a scene will it open to our view! what unmindfulness of the divine presence! what unconcern about our own souls! what preferring of carnal ease or worldly vanities to the happiness and glory of heaven! what contempt of that adorable Saviour who shed his blood for us! Alas! alas! we should never come to an end, if we should attempt to declare all the evil which by such a scrutiny we might discover.

This then we would most earnestly recommend as the means of becoming acquainted with our hearts: let us not consider any sin as though it were unconnected with any other; but rather regard every sin as a fruit of an immense tree, or as a little stream flowing from an inexhaustible fountain.]

  From this dereliction of Hezekiah, and his fall consequent upon it, we may FURTHER LEARN,

  1.      Thankfulness to God for the preservation we have experienced—

[None of us have perpetrated one thousandth part of the iniquity which we should have been guilty of, if God had not restrained us by his providence and grace. Let us not then “sacrifice to our own net, or burn incense to our own drag.” Let us rather acknowledge, that by the grace of God we are what we are, and say, “Not unto us, not unto us, but unto thy name be the praise.” And let our dependence be altogether on God, that he who has kept us hitherto, will “preserve us unto his heavenly kingdom.”]

  2.      Tenderness and compassion towards those who have fallen—

[We are apt to look on a fallen brother with indignation and contempt: but if we considered more attentively our own extreme sinfulness, and how often we should have fallen if outward temptations had concurred sufficiently with our inward dispositions, we shall find less readiness to cast a stone at others: we shall rather see our own picture in their depravity, and extend that compassion to them which in similar circumstances we should desire to meet with at their hands.]

  3.      Vigilance against the assaults of our great adversary—

[Satan combines in himself the subtlety of a serpent, and the strength of a lion. Well therefore does the Apostle say to us, “Be sober, be vigilant.” If we watch not against his assaults, we, in fact, tempt him to tempt us. Besides, we cannot expect that God should preserve us, if we do not endeavour to preserve ourselves. It will be to little purpose to pray that God will not lead us into temptation, if we presumptuously rush into it of our own accord. Let us then shun the occasions of sin: let us avoid the company, the amusements, the books, yea the very sights that may administer to sin. Let us commit ourselves continually to God’s care and protection; and beg of him never to leave us or forsake us. In this way we may hope to experience his unremitting care, and to be “kept by his power through faith unto everlasting salvation.”]

CCCCXXX

MANASSEH’S REPENTANCE

  2 Chron. 33:10–13.

And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God.

IN histories written by men, our attention is continually directed to second causes; but in the inspired records we see every event traced up to the first Great Cause of all. The rise and fall of empires or of individuals are equally appointed of God for the accomplishment of his own gracious purposes, and for the manifestation of his own glory: and, however casual or contingent any circumstances may appear to be, they are as much under his control, and as certainly fulfil his will, as the stated courses of the heavenly bodies.

In confirmation of this, we need go no further than to the words before us; in which we see,

  I.      The means by which Manasseh was brought to repentance—

[King Manasseh was perhaps the most wicked of the human race: he was piously educated; yet he totally eradicated from his own mind, and from the breasts of his people, all remembrance of the instructions which his father Hezekiah had given them. He consulted wizards, set up idols even in the house of God itself, made his children pass through fire to Moloch, and filled Jerusalem with the blood of innocents from one end to another. He acted himself, and caused all his people to act, worse than the heathen whom God had cast out for their impieties.

To reclaim him God had sent many holy men and prophets to warn and exhort him: but “neither he nor his people would hearken unto them.”

At last, determined to overcome him, and to make him an everlasting monument of grace and mercy. God stirred up the king of Assyria against him; and caused Manasseh to be vanquished, to be dragged from the thicket where he had secreted himself, and to be carried a poor miserable captive in fetters to Babylon.

This prevailed, when all other means had been used in vain. And is it not by these means that God has often subdued, and yet subdues many stout-hearted sinners to himself? How many perhaps amongst us must say, “It is good for me that I have been afflicted; for before I was afflicted I went astray; but now have I kept thy word.”]

We are further informed concerning,

  II.      The way in which his repentance shewed itself—

[Affliction does not necessarily produce repentance. Ahaz trespassed yet more in his distress; and the wicked in hell, so far from being softened by their pains, blaspheme their God while they gnaw their tongues for anguishg. But in him it was effectual, through the grace of God, to bring him to repentance. In his prosperity he was hardened, and would not heari; but “in his affliction he besought the Lord.”

Two things more especially are noticed: “he humbled himself greatly;” and “he prayed unto God” earnestly. He called his ways to remembrance and confessed his guilt, and justified God in all that had come upon him, and in all that ever should come upon him, declaring it was far “less than his iniquities deserved.” Then he poured out his soul in fervent prayer, “offering his supplications with strong crying and tears,” and wresthng, as it were, with God, to obtain a blessing.

Thus will repentance shew itself, wherever it is found: whether we be brought to it by afflictions, or not; yea, whether we have committed such wickedness as Manasseh, or not; these will be the leading features of our experience, if we be truly penitent. The first mark of Paul’s repentance was, “Behold, he prayeth!” and what his thoughts of himself were, we may judge from his calling himself “the chief of sinners.” Inquire then, beloved Brethren, whether you have ever been brought to humble yourselves before God; and that not a little, but “greatly?” Inquire, whether your cries to God are humble, fervent, constant, believing? Consider, “that without repentance you must all perish;” and that this alone will warrant you to conclude your repentance genuine and “saving.”]

Its efficacy will appear from,

  III.      The blessed issue of it—

[Horrible as his iniquities had been, they did not prevent his prayers from coming up with acceptance before God.

Behold the issue of this repentance, first, in respect to his temporal comfort! God restored him again to the possession of his kingdom. And it is certain that innumerable judgments would be removed from men, provided the offenders were duly humbled by means of them. We say not indeed that God will always remove the afflictions he has sent, even though we should be ever so much humbled under them; because he may see that the continuance of them is as necessary for our welfare as the first sending of them was: but he will convert them into blessings, and make them subservient to our best interests.

Next, observe the issue of his repentance in respect to his spiritual advantage. He neither knew God, nor concerned himself about him in the day of his prosperity: but now he “knew that Jehovah was God.” He saw that he was a just and holy God, yea, a God of truth also, who sooner or later would punish sin. He felt that he was a powerful God, “able to abase those who walk in pride,” and able also to deliver those whose situation was most desperate. Above all, he knew experimentally that God was a God of infinite mercy and compassion, since he had attended to his prayer, and vouchsafed mercy to his guilty soul. Under this conviction he strove, to the latest hour of his life, to remedy all the evil he had ever done, and to glorify his God as much as he had before dishonoured him.

And did ever any one repent, and not find his repentance issue in clearer manifestations of God’s love to his soul, and in a richer experience of his power and grace? No: as long as the world stands, “God will comfort all that mourn in Zion, and give them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.”]

  We may LEARN then from hence,

  1.      The importance of improving ordinances—

[The contempt poured on God’s messages was one principal mean of bringing down those judgments on Manasseh. And does not God speak to us by his ministers; and notice how we receive the word? And will not that “word be a savour of death unto us, if it be not a savour of life unto life?” Lay this to heart, all ye who have heard the word in vain: and know that if you slight the message which God sends you by his ministers, he will consider you as pouring contempt upon himself.]

  2.      The use and benefit of afflictions—

[Afflictions, of whatever kind they be, proceed from God; and are intended for our good. They have a voice, no less than his ministers; and it is our duty to “hear the rod, and Him that appointed itn.” Quarrel not then with any afflictions that may be sent you; but receive them as tokens of God’s love, and as messengers of his mercy. What reason had Manasseh to adore his God for the loss of an empire, yea, for cruel captivity, for galling fetters, and a loathsome dungeon! Without them he had been now in chains of darkness and the prison of hell. Thy trials probably are no less necessary for thine eternal welfare. Improve them then for the humbling of thy soul, and for the furtherance of thine everlasting salvation.]

  3.      The wonderful mercy of our God—

[Who would have thought that such a sinner as Manasseh could ever have obtained mercy? Yet God has pardoned him, and set him forth as a pattern, in order to magnify the exceeding riches of his own grace. Let none then despair. If we were as vile as Manasseh himself, we should go to God with an assurance that he would not cast us out, provided we were truly contrite, and sought for mercy through the blood of Jesus. On the other hand, let us not presume upon this mercy, and go on in sin under the hope that we shall at last repent and be saved. To-day God calls us; to-morrow the door of mercy may be shut. The Lord grant that we may now repent like Manasseh, and henceforth like him devote ourselves entirely to the service of our God!]

CCCCXXXI

JOSIAH’S PENITENCE

  2 Chron. 34:27.

Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the Lord.

IT is scarcely to be conceived how great a benefit has arisen to the Christian cause from the invention of printing. The word of God is that whereby the work of salvation is principally carried on in the souls of men: and the multiplying of copies of the Holy Scriptures, in such a form as to be conveniently portable, and at such a price as to be within the reach of the poor, has tended more than any other thing to keep alive the interests of religion, both in the hearts of individuals, and in the community at large. If we look back to the condition of the Jews in the time of King Josiah, we shall find it truly deplorable. Through the influence of the two preceding kings, the very remembrance of God’s law was almost obliterated from the minds of men. Every king was, by God’s appointment, to copy it for himself: yet not a copy of it was to be seen in the land: so that if God himself had not interposed in his providence to raise up to the Jews a pious king, and by him to bring back the people to some sense of their duty, it is probable that the whole nation would ere long have been immersed in heathen darkness. From the traces of divine knowledge which yet remained by means of the temple and its furniture, and through the operation of God’s Spirit on his soul, Josiah was induced to repair the temple, in order to the restoring of God’s worship there: and Hilkiah the priest, while executing his orders, found a copy (perhaps the original copy) of the Law, which had been lost amidst the rubbish and ruins of the place. On hearing its contents, Josiah was filled with great anguish, and sent to Huldah the prophetess to know whether the judgments which God had denounced against that apostate nation might by any means be averted: in reply to which he was informed, that the calamities would surely come upon them; but that, in consideration of his penitence, the awful period should not arrive till he himself should be removed to a better world.

From the words before us we shall take occasion to shew,

  I.      What state of mind the threatenings of God should produce in us—

The conduct of Josiah on this occasion will serve to guide our thoughts.

The threatenings of God should produce in us,

  1.      A fear of his judgments—

[If men can puff “at God’s judgments,” it is because they have never considered how tremendous they are. Let any man once think seriously of “dwelling with everlasting burnings,” and we will defy him not to tremble, like Felixd and Belshazzar. Josiah “rent his clothes” with horror, when he heard only of temporal calamities: how much more therefore ought we to fear, when we hear of the miseries that will be endured in “the lake that burneth with fire and brimstone!”]

  2.      A sorrow of heart for those sins against which his judgments are denounced—

[We are ready to acknowledge, that they who have committed gross sins should mourn for their iniquities. But we should remember that the judgments of God are denounced also against pride, unbelief, impenitence, worldly-mindedness, and numberless other secret sins, which are overlooked, or even commended, by the world. For these therefore must we “weep, and humble ourselves before God,” yea, and lothe ourselves for them in dust and ashes.]

  3.      A turning unto God in holy and unreserved obedience—

[This is the true test of sincerity: fears and sorrows are of little avail, if they produce not a thorough change of heart and life. Josiah, from the first moment that he heard the threatenings of God, set himself to accomplish a national reformation, and prosecuted it with zeal to his dying-hour. Thus must we be zealous for our God. We must not pretend to be sorry for our sins, and still continue to live in them; but we must put away the accursed thing, whatever it be, and devote ourselves to God without reserve. It is he only who “confesseth and forsaketh his sins, that shall find mercy.”]

To promote such a state of mind amongst, you, we proceed to shew,

  II.      Its acceptableness to God—

The message sent to Josiah sufficiently marks this. God assured him that his prayer was heard in consideration of his penitence. But that such a state of mind is at all times acceptable to God, will more clearly appear, if we consider that,

  1.      By it all the perfections of God are glorified—

[Repentance is often called “a giving glory to God;” and the propriety of this expression is evident: for, exactly as the impenitent man pours contempt on all the divine perfections, setting at nought the power and majesty, the justice and holiness, the love and mercy, the truth and faithfulness or God; so, on the contrary, the penitent brings glory to them all, inasmuch as he acknowledges his obnoxiousness to the divine displeasure, and his ardent desire to obtain an interest in the promises of the Gospel. If then God be concerned for his own glory, he cannot but be pleased with those who, in his appointed way, are labouring to advance it.]

  2.      To it all the promises of God are made—

[Many are the judgments denounced against the stout-hearted: but in all the inspired volume there is not one word to “break a bruised reed.” On the contrary, the weary and heavy-laden are invited to come to Christ without any distinction on account of the particular sins with which they are burthened. God assures the contrite soul, while it is yet trembling at his word, that he will look upon it with peculiar pleasure and complacency; and that though a man’s conduct may have been such as to fix indelible disgrace upon him in the world, God will never despise him, provided he be of a broken and contrite spiriti. Not even the transient humiliation of Ahab was suffered to pass without some favourable regard: much less shall that be overlooked which is sincere and pemanentl. It is indeed not for any merit that there is in our repentance, but for the merits of Jesus Christ, that we shall find acceptance: nevertheless all true penitents, and none other, shall be saved by him.]

  INFER,

  1.      How desirable is it to be well acquainted with the Holy Scriptures!

[The word of God denounces vengeance against many characters that are thought innocent among men: nor will our ignorance of these threatenings avert or delay the execution of them. Let us then study the sacred oracles with an express reference to ourselves, that we may know what God says in them respecting us. Peradventure we may find many passages, which, when applied to our hearts, will give us just occasion to mourn like the pious monarch before us. Better were it far to know the full extent of our guilt, and thereby to be stimulated to repentance, than through ignorance of our state to continue impenitent, till the wrath of God shall come upon us to the uttermost.]

  2.      How enviable is the condition of a true penitent!

[Every prayer of a real penitent is “heard” of God. Let him “open his mouth ever so wide, God will fill it.” Let him but plead what the Lord Jesus has done and suffered for him, and God will never cast out his prayer. Surely then there is no man so truly happy as he who “walks humbly with his God.” Indeed our Lord himself repeatedly tells us this; “Blessed are the poor in spirit: blessed are they that mourn, for they shall be comforted.”

But it may be thought that such an abject state of mind would be unsuitable to a man of power and opulence. The Jewish monarch however entertained no such vain conceit; he judged it not unbecoming even his high station to feel, yea to manifest also to all around him, a fear of God. Let all of us then, the high as well as the low, the spiritual as well as the profane, seek to have “a tender heart.” Let us beg of God “to take away from us the heart of stone, and to give us hearts of flesh,” well knowing, that the more exquisite our sensibility is with respect to sin, the more pleasing will be our state before God.]

CCCCXXXII

FORBEARANCE OF GOD BROUGHT TO A CLOSE

  2 Chron. 36:15, 16.

And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy.

IN speaking of the divine perfections, it is common to represent them all as infinite, because they do not admit of any increase: but perhaps it would be more correct to speak of them as limited, because they all so limit each other as to produce one harmonious agency in all their operations; every perfection being exercised so far, and so far only, as is consistent with the glory of the whole Deity. Justice, for instance, never exerts itself to the disparagement of mercy; nor does mercy ever triumph over the rights of justice: so neither does patience interpose for the arresting of judgment, any longer than consists with the claims of holiness: as soon as ever its protracted influence would reflect dishonour on God as the Moral Governor of the universe, it recedes, and leaves the sword of vengeance to execute its heavenly commission. The truth of this statement fully appears from the words before us; from which we are naturally led to notice,

  I.      God’s patience exercised—

It was exercised to a most astonishing degree towards his people of old—

[The Scripture frequently speaks of God, not only as sending messengers to his people, but as “rising early” and sending them. This intimates, that as soon as ever they went astray, he commissioned his servants to reclaim them; yea, many hundred years before the final execution of his judgments upon them, he forewarned them how he would proceed, and cautioned them against driving him to such extremities — — — When these warnings were disregarded, he sent them prophets, to bring these things to their remembrance, and to plead with them in his name. Sometimes he raised up prophets for particular occasions; at other times he continued them for many rears in their office, in order by any means to turn the people from their sins. Full of “compassion towards his people,” and averse to forsake the land which he had given them for a “dwelling-place,” he bore with, all their frowardness and perverseness; “many a time turning away his anger,” when he might justly have broken forth against them, and made them monuments of his everlasting indignation.

But how did they requite his tender mercies? “They mocked his messengers (we are told), and despised his words, and misused his prophets.” Even against Moses himself did their resentment frequently burn, insomuch that on one occasion they were ready to stone him. Their prophets in every successive age were treated with all manner of indignities, menaced, imprisoned, martyred, according as the wrath of their rulers was permitted to prevail. “Which of the prophets have not your fathers persecuted?” said St. Stephen; and our blessed Lord, to comfort his disciples under the trials which they would meet with, reminded them, that “so had the prophets been persecuted, who were before theme.”]

In like manner is it exercised in reference to us—

[God is yet sending his ambassadors to us, not merely to reprove and warn, or to encourage us with a hope of temporal rewards, as he did to the Jews, but to offer us redemption through the blood of his dear Son, and to beseech us to accept of reconciliation with him — — — And such is his “compassion towards us,” that he cannot endure the thought of giving us up, as long as a hope remains of converting us to himself — — —

And what return do we make to God? Do we not act precisely as the Jews before us did? There is no faithful messenger that addresses us in Jehovah’s name, but we call him an enthusiast: however temperate and kind, and reasonable his exhortations may be, we mock and deride him as “a babbler,” “a deceiverk,” and “a fellow that ought not to be tolerated.” Our blessed Lord himself; who “spake as never man spake,” was accounted a madman and a demoniacm; and every faithful servant of God, from his day even to the present hour, has been made an object, though not of equal, yet certainly of similar, reproach. One would suppose that men, with the sacred volume in their hands, seeing how the prophets and Apostles were all treated, would avoid treading in the steps of former persecutors: but the enmity of the human heart against God is the same as ever; and the messages of God are therefore treated with the same contempt as ever. If there be any difference as to the mode in which that enmity betrays itself, it is owing to the excellence of our laws, and not to any superiority in us above the Jews. Our dispositions are the same as theirs, and our abuse of God’s tender mercies is the same.]

In the sequel of our text we see,

  II.      God’s patience exhausted—

He was at last constrained to execute upon them his threatened vengeance—

[After bearing with their frowardness many hundred years, his wrath against them was kindled, and he gave them up into the hands of their enemies. Every effort for their preservation had been tried in vain, and “no remedy now remained:” the people therefore were sent into captivity; and both their city and temple were destroyed.]

Thus also will he do with respect to us—

[If we go on incessantly “grieving the Holy Spirit,” we shall at last “quench” his sacred motions. There is a time beyond which God will bear with us no longerp. There is a day of grace wherein he will be found; an accepted time in which salvation may be secured by usr. But there is a time when he will say, “Let them alone;” “Let their eyes be blinded and their hearts be hardenedt:” “I am weary with repenting:” and now, “though they cry I will not hear, though they make many prayers I will not regard themx.”

Doubtless if a person were truly penitent, he would be heard and accepted at the last hour: but it is God alone who can give repentance: and, if we continue obstinately to resist his calls, he will cease to strive with us, and will give us over to final impenitencez. This he has done in unnumbered instances; and this he warns us to expect at his hands: “He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.”]

  ADDRESS—

[God speaks to men by his word and ministers at this day, as truly as ever he did either by Prophets or Apostles: and our word, as far as it is agreeable to the Scriptures of Truth, is to be “received, not as the word of man, but of God:” and, if any man “despiseth it, he despiseth not man, but Godc.” Happy would it be if this matter were duly considered: for certainly there are many, of a proud and contemptuous spirit, who instead of “trembling at the word,” as they ought, and “humbling themselves before the ministers” of Jehovahe, make light of all they hear, and turn it to derisiong. But to such God says, “Be ye not mockers, lest your bands be made strong.” There is great danger lest they “be holden with the cords of their own sinsi,” and be given up to their own delusions.

On the other hand, let not any imagine that an attachment to faithful ministers, or a love to the ordinances as dispensed by them, will necessarily prove us to be in a state of acceptance with God: for Ezekiel’s hearers were delighted with his discourses, whilst yet they were by no means conformed to the precepts delivered by him. Inquire then whether you be really obedient to the Gospel, receiving Christ as the gift of God to your souls, relying on him as your only hope, rejoicing in him as your all-sufficient Saviour, and devoting yourselves to him in all holy obedience. The tree must be judged of by its fruits alone. If your fruits be not yet such as might be wished, apply the “remedy:” go to Christ for the remission of your sins, and seek from him the gift of his Holy Spirit: then shall the Gospel have its due effect, and be “the power of God to the salvation of your souls.”]

EZRA

Ezra 3:11–13.

Ezra 6:10.

Ezra 6:14.

Ezra 7:23.

Ezra 9:5, 6.

Ezra 9:13, 14.

CCCCXXXIII

THE REBUILDING OF THE TEMPLE

  Ezra 3:11–13.

All the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid. But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off.

TO put a fanciful interpretation on any part of God’s blessed word is highly inexpedient; and to found a doctrine upon any such interpretation would be injudicious in the extreme. But certain it is, that there are many explanations given us by the Apostles, which we should in no wise have admitted, if given by uninspired men; such as the termination of the Levitical priesthood, as deduced from Abraham’s giving to Melchizedec a tenth of the spoils which he had taken; and the reservation of God’s inheritance to regenerate persons only, as deduced from Abraham’s repudiation of Hagar and her son Ishmael. Where these things are explained by the inspired writers, we may follow without fear: but in any interpretations of our own, the utmost diffidence becomes us. These observations I make, lest, in the passage before us, I should be misunderstood as intimating that the construction put upon it was really designed by the event itself. I am far from intending to assert that. I merely bring forth the subject as both curious in itself, and calculated to convey important instruction to our minds, if judiciously and temperately considered. That an exuberance of joy and of sorrow should be excited at once by the same event, is undoubtedly a curious fact: and it will be profitable to shew you,

  I.      What there was at that time to call forth such strong and widely different emotions—

The Jews, after their return from Babylon, had just laid the foundation of the second temple: and this was,

  1.      To some an occasion of exalted joy—

[It was not the mere circumstance that a magnificent building was about to be raised, but the thought of the use to which that building was to be appropriated, that proved to them such a source of joy. The erection of it was justly regarded by them as a restoration of God’s favour to them, after the heavy judgments which he had inflicted on them during their captivity in Babylon. In this light they had been taught to consider their return to their native land; and the very song which they now sang, had, at the commencement of their captivity, been provided for them by the Prophet Jeremiah, as proper to be sung on that occasion — — — This event opened to them a prospect of again worshipping Jehovah according to all the forms prescribed to them by the Mosaic ritval. In reference to this, also, the same song had been provided for them by David; in singing which they could not but “make a joyful noise unto the Lord” — — — Nor could they fail to view it as tending to advance the honour of their God; in which view pre-eminently it must of necessity fill them with most exalted joy. As the bringing up of the ark to Mount Zion, so this event also called for songs and acclamations from every creature under heaven: “Make a joyful noise unto the Lord, all the earth; make a loud noise, and rejoice, and sing praise. Let the sea roar, and the fulness thereof; the world, and they that dwell therein. Let the floods clap their hands; let the hills be joyful together before the Lord: for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.”

I think, with such views of the event before them, the people could not but shout for joy; and “if they had been silent, the very stones would have cried out against them.”]

  2.      To others, an occasion of the deepest sorrow—

[Commentators have condemned this sorrow, as expressive of discontent; and as shewing, that the persons so affected did in reality betray an ungrateful spirit, and “despise the day of small things.” But I am far from thinking such an interpretation of their conduct just. The persons who manifested such pungent grief were “the priests, and Levites, and the chief of the fathers who were ancient men, that had seen the former temple.” It is true, they wept, because they well knew how infinitely this structure must fall below the former in point of magnificence. Whether it was of smaller dimensions than the former, we do not know: but as, of course, it could not be so splendidly furnished as the former temple was, so, of necessity, it must want many things which constituted the glory of that edifice, and could never be replaced. The Shechinah, the bright cloud, the emblem of the Deity himself, was for ever removed. The ark was lost, and the copy of the Law which had been preserved in it. The Urim and Thummim too, by which God had been wont to communicate to his people the knowledge of his will, was irrecoverably gone; and the fire which had descended from heaven was extinct, so that they must henceforth use in all their sacrifices nothing but common fire. And what but their sins had brought upon them all these calamities? Would it have been right, then, in these persons to lose all recollection of their former mercies, and of the sins through which they had been bereaved of them; and to be so transported with their present blessings as not to bewail their former iniquities? No: I think that the mixture of feeling was precisely such as the occasion called for: and if there appeared a preponderance on the side of grief, it was only such as the glorified saints in heaven are expressing continually in the very presence of their God; for whilst singing, with all their powers, “Salvation to God and to the Lamb,” they are all prostrate on their faces with self-abasing shame, and casting their crowns down before the throne, from a conscious unworthiness of the honour conferred upon them.

But I think that the Prophet Ezekiel, and I may add too the experience of all the most eminent saints that ever lived, will put this matter in its true point of view. By Ezekiel, God says, “I will remember my covenant with thee, and will establish unto thee an everlasting covenant, that thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord God.” And Job, Isaiah, Paul, yea, every real saint, in proportion as he is humbled before God, evinces precisely the feeling which was here so strongly marked: they lothe themselves in proportion as they are favoured and honoured by their God.]

That this subject is not uninteresting to us, will appear, whilst I shew,

  II.      How far similar emotions become us at the present day—

Certainly there is at this time great occasion for joy—

[We are not, indeed, constructing a material temple for the Lord: but the whole nation is engaged in endeavours to erect a spiritual temple to him throughout the world. Never was there a period, since the apostolic age, when the exertions were so general, so diversified, so diffusive. To spread the blessed word of God, and to send to every nation under heaven those who shall impart the knowledge of it to the unenlightened, whether of Jews or Gentiles, seems at this time the one great labour of all who love and fear God. And is this no ground of joy? — — — But, to come home more nearly to ourselves: Is there no reason to rejoice in what, we trust, is going on amongst us? If the Gospel be “glad tidings of great joy unto all people,” is it no cause for joy that it is brought to our ears; and that it is effectual amongst us, as it has been throughout the whole world, to convert men to God, and to save many souls alive?

But, not to dwell on matters of general concern, let us bring it home to our own business and bosoms: Are there not amongst you, who hear me this day, some at least who have been “turned from darkness unto light, and from the power of Satan unto God?” Yes, I trust, there are here present some at least, who, having been taken from the quarry by the great Master Builder, are now “as lively stones built up a spiritual house,” to be “the habitation of God, through the Spirit,” for ever and ever. Speak I then too much, if I say, that not only those individuals themselves, but all who are interested in their welfare, have reason to burst forth into songs of praise, as loud and fervent as those that were uttered on the occasion which we have been considering? If even the very angels before the throne of God are not so occupied with contemplating the divine glory, but that they have derived a great accession to their joy from their views of every individual amongst you that is truly converted to God, surely we, who are all looking for the same salvation, and hoping to be partakers of it, have reason to rejoice.]

Yet is there amongst us abundant occasion for grief also—

[The persons whose anguish of heart forced from them such bitter lamentations, were those who remembered the former temple, which had far exceeded in glory every edifice which the world had ever seen. Now, if we suppose the Apostle Paul, who witnessed the state of God’s Church in its primitive and purest age; if we suppose him, I say, to come down in the midst of us, what would be his feelings at the present hour? That he would not “despise the day of small things,” or be indifferent about the salvation of ever so few, we are well assured: but what would he say to the state of this parish, this town and neighbourhood, or of the individuals who are most looked up to in the midst of us as professing and adorning the faith of Christ? Would his joy be unmixed with sorrow? Would he, recollecting what pure Christianity is, and what the preached Gospel produced in his day, and what advantages we have enjoyed; would he, I say, be satisfied with what he saw? Would he not rather burst out into floods of tears? yea, much as many are rejoicing at what exists amongst us, would not his lamentations equal in loudness and intensity the joys that are expressed by others in our behalf? I think that no one who knows what the Apostle was and what he himself is, can doubt of this. On the occasion referred to in my text, the noise of the joy and of the sorrow could not be distinguished from each other, by reason of the intensity of both: and I am well persuaded, that, if an assembly of primitive saints were at this moment blended with us, they would equal in their wailings the joys which any of us feel, or which others can feel in our behalf. It was with “weeping” that St. Paul contemplated many of the Philippian converts: and for many of the Galatian Church he “agonized as in the pangs of childbirth, till Christ should be more perfectly formed in themh.” And was this from a want of charity, or from a contempt of piety in its lower stages of existence? No; but from love, and from a desire that God should be honoured to the uttermost, wherever his Gospel came, and wherever its blessings were experienced in the soul.]

  SEE, then,

  1.      What, above all things, should interest our souls—

[I say not that any one should be indifferent about the things relating to this present world: but I say, that the interests of religion in general, and in our own souls in particular, ought to swallow up, as it were, every other concern. As the rebuilding of the temple filled the minds of those at that time engaged in it, so nothing under heaven should transport us with joy like the establishment of Christ’s kingdom in the world and in the soul. On the other hand, nothing should produce in us such acute sensations of grief, as a consciousness that God is not glorified in the midst of us as he ought to be. Verily, it is a shame to the Christian world, that they feel so little on these subjects, whilst every vanity of time and sense is sufficient to excite in them the strongest emotions — — — But, Beloved, learn, I pray you, what ought to be the state of your minds in relation to the cause of God; and never cease to cry unto God, till you have obtained grace to serve him as it becomes those who have received mercy at his hands.]

  2.      What use we should make of our knowledge and experience—

[Many would think that the unmixed joy of the younger classes was more becoming than the grief of the elder. But if, as I suppose, the cries of the elder were a mixture of joy and sorrow arising from a more enlarged view of the whole matter, a decided preference must be given to their feelings above those of their younger brethren. It is not the fruit which exhibits the brightest colours that will prove the most grateful to the taste, but that which, under the influence of warmer suns, has acquired somewhat of a darker and more mellowed tint. So, in like manner, it is not so much an unqualified effusion of joy that is pleasing to the Most High, as that which is moderated with shame, and tempered with contrition. In truth, as long as we are in this world, we must have occasion for shame and sorrow: it will be time enough to lay them aside, when we are got within the portals of heaven. There our happiness will be without alloy; as the prophet says: “We shall have gladness and joy; and sorrow and sighing shall flee away.” Cultivate, then, my Brethren, this depth of feeling, this tenderness of spirit, this humility of mind. Never forget your great and multiplied transgressions: but “walk softly before your God” in the remembrance of them; contented to “sow in tears, that you may reap in joy;” and to “humble yourselves now, that you may be exalted in due time.”]

CCCCXXXIV

SERMON ON THE KING’S ACCESSION

             Ezra 6:10.

Offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king.

ON the last occasion of our assembling in this place, we were called to pay a respectful tribute to the memory of our late beloved and revered sovereign, whose mortal remains were then committed to the tomb. The vision which the Apostle John beheld of the holy city, the New Jerusalem, in which Jehovah, with all his hosts and angels, vouchsafes to dwell, was then submitted to your attention, as offering peculiar consolation to us under the loss we have sustained: for there “the spirits of the just are made perfect,” and enter into the complete fruition of that glory, which here they apprehended only by the weak and imperfect grasp of faith. Of such as shall be admitted to those blissful mansions, it is said, “God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” That our sorrows in this vale of tears might be alleviated, and our consolation in the prospect of that happy state be the more abundant, Jehovah, having said, “Behold, I make all things new,” added, “Write; for these words are true and faithful:” and the truth of them shall be experienced by every saint in due season. Then the same Almighty Being yet further added, “IT IS DONE.” This very blessedness is already experienced by millions, who, in successive ages and generations, have been gathered to their fathers, and liberated from the pains and troubles of this mortal life; millions, who “have come out of great tribulation, having washed their robes and made them white in the blood of the Lamb, are already before the throne of God, and serve him day and night in his temple; and neither hunger any more, nor thirst any more, neither does the sun light on them, nor any heat; for the Lamb which is in the midst of the throne feeds them, and leads them to living fountains of waters: and God has wiped away all tears from their eyes.”

Here our minds were irresistibly led to contemplate the state of our departed sovereign. “IT IS DONE;” yes, “IT IS DONE;” to his unspeakable joy, and to the comfort of every reflecting mind. Embittered as his life has been by great and heavy trials, by the loss of a considerable portion of his empire, by the subjugation of Europe to the dominion of an insatiable and ruthless tyrant, and by having to contend for the very existence of his kingdom as an independent state; having also, during the latter years of his life, been visited with the heaviest afflictions of which our frail nature is susceptible,—with the loss of vision, not only corporeal, but mental; I say, embittered as his life has been, how sweet the thought, that now “all former things are passed away—that pain and sorrow are known by him no more—that all tears are for ever wiped away from his eyes”—that, at the instant of his departure hence, “joy and gladness came forth” to welcome him as his inseparable attendants—and “sorrow and sighing,” which had followed him so closely during his long and eventful life, “fled away for ever.” Verily this thought may well reconcile us to a dispensation, which, according to the course of nature, was to be expected soon, and which, if it have bereaved us, has so greatly benefited and enriched him.

It seems proper now that our attention should be turned to his son and successor, our present most gracious sovereign; and that we should contemplate the duties which his accession to the throne imperiously calls for at our hands. With this view I have selected the passage before us, in which King Darius expresses his wish that the Jews, who were then under his dominion, and whom he was greatly favouring, would serve their God with all fidelity, and unite their supplications “for him, and for his sons.”

I propose to consider the words before us in a two-fold point of view:

  I.      As the desire of a heathen prince; and,

  II.      As the duty of a Christian people.

  I.      Let us consider them as the desire of a heathen prince—

If the occasion on which the words were spoken be duly considered, it will appear that the desire expressed in them was a just and reasonable desire, and at the same time a wise and politic desire.

True, it was a just and reasonable desire; as the history will clearly shew. The Jews, by the permission of Cyrus, had begun to rebuild their temple, which Nebuchadnezzar king of Babylon had destroyed. But, when Artaxerxes had succeeded to the throne of Persia, the Samaritans, filled with envy at the progress which the Jews made in the erection of their city and temple, sent to him, to apprise him of the danger that would ensue to his government, if they should be permitted to proceed with their building. Upon this, Artaxerxes commanded that the work should be stopped, till further orders should be issued by him for the prosecution of it. This so discouraged the Jews, that they abandoned the public works for many years, and attended only to their own personal accommodations. But at last, after Darius had succeeded to the throne of Persia, the Prophets Haggai and Zechariah stirred up the Jews to resume the work; and, having succeeded in exciting among the people a holy zeal to prosecute it with vigour, they had the joy of beholding it advance with great rapidity. But, behold, the enemies of Judah and Benjamin, being again filled with envy, applied to the governors whom Darius had placed over them, to execute and enforce the orders of the late king Artaxerxes, and to put an entire stop to the building. But these governors, being more candid than those to whom the complaint had been before made, suffered the Jews to state their own case, and transmitted it faithfully to Darius, with a request for instructions how to act. Upon this, Darius consulted the records of his kingdom; and, finding their representations just, he issued a decree, that no obstacle should any more be put in their way; that the most liberal aid should be afforded them, out of his revenues, for the establishment and support of the temple worship; and that, if any one in future should attempt to reverse this decree, his house should be pulled down, and the timbers of it be erected as a gallows, whereon he should suffer death.

Now, consider the obligations which this benevolent monarch was conferring on the Jews; and then say, Whether the desire which he expressed was not just and reasonable. He had ordered, that “whatever they had need of, young bullocks and rams and lambs, for the burnt-offerings of the God of heaven, together with wheat, salt, wine, and oil, according to the appointment of the priests which were at Jerusalem, should be given them, day by day, without fail.” Was it not reasonable that he should expect these things to be applied to their destined use, and that, when he was shewing such a paternal regard for the welfare of their nation, he should be remembered by them in their devotions, and have an interest in their prayers? Surely, this was the least return which they could render to him for his extreme kindness. And, if he, who was a heathen, had such confidence in Jehovah, as to believe that there was efficacy in prayers addressed to him, and to desire that intercessions should be offered to him in his behalf, it became them, who knew that Jehovah was a prayer-hearing God, to be very urgent with him in their supplications, and to entreat, day and night, that he would recompense into the king’s bosom all the favours which he had so liberally heaped upon them.

But we have said, that the desire expressed in our text was also a wise and politic desire. Religion and loyalty are inseparable. It cannot be, that a man who truly fears God should fail essentially in honouring the king. The godly ever have been, and ever must be, “the quiet in the land.” It is not possible for them to be entering into cabals, and stirring up a spirit of disaffection to the throne. On the other hand, a man who has no fear of God before his eyes has no principle sufficiently strong to keep him faithful to his king, if he be drawn either by interest or inclination to oppose him. The probability is, that the very same principle which leads him to cast off the yoke of God will impel him to resist and overthrow all human authority also, as far as his own safety will admit of it. The throne and the altar will for the most part stand or fall together, as in the affections, so also in the efforts and exertions of mankind. Hence, then, it was wise in Darius, though a heathen prince, to encourage piety amongst the Jews.

Nor was he less politic in desiring a remembrance in their prayers. Pray for a man; and hate him, if you can. There may be faults in the monarch, and errors in his government: but the man who prays devoutly and constantly for him will cast a veil over the one, and use none but constitutional methods of correcting and remedying the other. Intercession will induce a habit of mind friendly to the person for whom it is offered, and, if offered in sincerity by a whole nation, would prove a bulwark around the throne, stronger that all the fleets and armies that could be raised for its defence.

  II.      But let us pass on to the second head of our Discourse; in which we proposed to consider the text as declaring to us also, the duty of a Christian people.

Our first duty, beyond all doubt, is to our heavenly King: our next is, to the monarch whom, in his providence, he has placed over us:—we must first “Fear God,” and then “Honour the King.”

In the service of our heavenly King, “the offering of sacrifices to him of a sweet savour” may well be considered as comprehending our duty to him; whether as sinners, who stand in need of his mercy, or as saints, who desire to glorify his name. The Jewish sacrifices, which were offered from day to day, were presented as an atonement for the sins of the people: and they prefigured that “Lamb of God, which, in his eternal purpose, was slain from the foundation of the world.” These we are not required to bring; because that adorable Saviour, in whom all the types and shadows of the Mosaic Law were to be fulfilled, is come; even Jesus, of whom it is said, “He loved us, and gave himself for us, an offering, and a sacrifice to God for a sweet-smelling savour” This sacrifice we must ever bring before the God of heaven and earth. We must never presume to come into his presence without it. We must lay our hands on the head of that blessed victim, and transfer to him all our guilt, and expect forgiveness solely through his atoning blood. To this the whole Scriptures direct us, as the sure and only means of acceptance with God. Consult the Law and the Prophets; and they will all point to Jesus, as “the way, the truth, and the life.” The Apostles also declare, that “his is the only name whereby any man can be saved:” the voice of all, without exception, is the same as that of this heathen prince: “Offer sacrifices to the God of heaven.”

But there are other sacrifices also, which, as saints, we are to offer, and which have a sweet savour before God. Our whole person, body, soul, and spirit, is to be presented to the Lord, as the Apostle tells us: “I beseech you by the mercies of God that ye present your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service.” And, if only we come to God through Christ, there is not a service which we can render to him which shall not come up with acceptance before him, as a sacrifice of a sweet-smelling savour. Such are our almsl; such our prayers; such our very sighsn; such is our every service, of whatever kind.

And do not imagine that your attention to this duty is unimportant as it respects the welfare of the state. There is a far closer connexion between national piety and national prosperity than men generally imagine. Hear, I pray you, the admonition given us in the very next chapter: Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king?

Let then a heathen prince, my Brethren, teach and admonish you: and forget not henceforth your indispensable duty, to “offer sacrifices of a sweet savour unto the God of heaven.”

To this must be added your duty to your earthly prince, to be instant in prayer to God on his behalf.

This is your duty: for the Apostle says, “I exhort that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority: for this is good and acceptable in the sight of God our Saviour.”

And let me add, It is your interest also: for the welfare of every individual in the nation is bound up in the welfare of the king. If God, in his mercy, direct his counsels, and prosper his endeavours, the whole empire will reap the benefit; whilst, on the other hand, if God were to give him up to infatuated counsels, or to blast his best endeavours, the whole body politic would suffer, from the greatest to the least. As every member of the human frame participates in the sufferings of the head, so should we all, without exception, have reason to deplore any evil which befel him on whom the destinies of the nation so essentially depend.

But to the performance of this duty we have an especial call at this time. The illness with which his Majesty has been visited, and from which he is at this time scarcely recovered, speaks loudly to us all, and should make us extremely urgent with God in his behalf, that his valuable life may be spared to us. Call to mind how suddenly one of his royal house, in the very prime of life, and in the utmost vigour of manhood, has been snatched away; and then say, whether we have not reason to unite in unwearied supplications to the God of heaven, to restore his health, and to preserve to us a life so justly dear, so transcendently important. But further, reflect upon the state of the nation at this time: what a spirit of insubordination and impiety has prevailed, and would yet shew itself in the same daring attitude that it has already assumed, if the firmness of our king, and the wisdom of the legislature, had not repressed it. We must not imagine that the rebellious disposition of those miscreants, who, for so long a time, and to so awful a degree, have agitated the nation, is changed: no: it is only waiting for an opportunity to burst forth; and, like water that has been dammed up, it would quickly deluge the whole kingdom, if only it could bear down the barriers with which its progress has been stopped. See what this same spirit of impiety and of anarchy accomplished in a neighbouring kingdom, and, if it had not been withstood by the wisdom and firmness of our late revered monarch, would have accomplished here also! See what an horrible deed this demoniacal spirit has just perpetrated in France, in order to effect the extirpation of the royal family there! And is not the same spirit alive in this country? Look back to the former reign: no less than three times was the life of our late gracious sovereign attempted. Yea, and our present sovereign too:—his prime minister has been assassinated; the life of another of his ministers has been attempted; the lives of many of them have been menaced; and his own life also has been sought by the hands of an assassin. Scarcely have a few weeks elapsed, since several, who were engaged in executing the laws, were either murdered, or delivered, as it were by miracle, out of the murderers’ hands: and apologies have been made by those who would direct the public mind, in extenuation of these enormities. Tell me, Is there not a call on the whole people of the land to “pray for the life of the king?”

But I must add yet further;—We have a special obligation to pray for him. Consider the obligations which we owe to his august family! What liberty, both civil and religious, have we enjoyed, since the house of Brunswick came to the throne! No person whatever is molested, if he molest not others. But why speak I of obligations to the family of our sovereign? Think what we owe to the sovereign himself, who, under God, has brought us through all the difficulties and dangers of the late conflict, and placed this nation on n pinnacle of glory, which no human being could have ventured, a few years ago, to anticipate, or even think of! See, too, the manner in which he has proceeded in suppressing the atrocities which, from the excess of our liberties, licentious blasphemers and agitators have been able to effect! Not one atom more of restraint has he imposed than was necessary for the occasion: so far has he been from wishing to stretch either his own prerogative or the rigour of the law beyond what necessity required, that there is scarcely a person in the whole nation that is not impressed with the wisdom, and moderation, and equity of the enactments which his servants have proposed and his authority has sanctioned. I say, call these things to remembrance; and then ask yourselves, Whether the praying for the life of such a king be not the least that we can do to requite the benefits that we have received from him? Surely you need not to be instructed by a heathen: you need not Darius to inform you of your duty.—To all of you then, as Christians, I would say, “Offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king.”

In my text it is said, “Pray for the life of the king and his sons.” Would to God I could urge upon you your duty to the same extent; or that I could say, Pray for the king and for his daughter! But it has pleased God, in his mysterious providence, to deprive us of her, who was the hope and joy of the whole nation; and of her infant offspring too, to whom we fondly looked as to the future sovereign of these realms. Still does the nation mourn, and for many years will continue to mourn, that overwhelming bereavement. In a moment when every heart was ready to leap for joy, and every tongue to utter the language of congratulation and thankfulness, the sad tidings came, and plunged the whole nation in an abyss of woe. It is not permitted us, therefore, any longer to pray for her. But this should interest us the more in behalf of all the royal family, for whom our prayers should ascend with unceasing earnestness, that God may bless them in all their concerns, both temporal and spiritual, and render them blessings, both by their influence and example, to this whole nation.

To conclude.—Let us, from the example of this heathen prince, learn how to employ our influence:—He was the mightiest monarch that day upon the face of the earth: and there were in his dominions a poor and despised people, who were zealous for the honour of their God, but whose zeal in the cause of religion was misrepresented, and made a subject of complaint. But the king, so far from wishing to interfere with them in the conscientious discharge of their duty, gave them every possible encouragement, as well by pecuniary aid as by his effectual protection; thus shewing himself the father of his people, and the patron of all that was good. In like manner, whether our influence have a wider range, or be contracted within a narrower sphere, let us use it for “the God of heaven:” let us employ it to protect the oppressed, to encourage piety, and to maintain the honour of God in the world.

On the other hand, let us learn also how to improve the privileges we enjoy.—No doubt the Jews felt their obligations to Darius, and acknowledged with gratitude the hand of God, who had caused them to find favour in his sight. No doubt, also, the pious among them, at least, earnestly poured forth to God their supplications in behalf of their gracious benefactor. Let us then, who enjoy such privileges, not merely through the favour of our monarch, but through the established constitution of the realm; let us, I say, abound in praises to our heavenly Benefactor, in affectionate loyalty to our earthly king, and in every work, whereby God may be glorified, and the welfare of our fellow-creatures may be advanced.

CCCCXXXV

THE SUBSERVIENCY OF A FAITHFUL MINISTRY TO THE ERECTION OF GOD’S SPIRITUAL TEMPLE

  Ezra 6:14.

And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo.

THE purposes of God, whatever difficulties may seem to obstruct the execution of them, are all accomplished in due season. The deliverance of his people from Babylon, and the rebuilding of the temple at Jerusalem, though in themselves the most improbable events, were effected with a facility the most surprising. The heart of Cyrus was moved to give the orders that were requisite; and though the constructing of the temple was retarded by unforeseen obstacles, yet afterwards, through the exhortations of the Prophets Haggai and Zechariah, that laborious work was finished in the space of four years.

We shall offer a few remarks upon,

  I.      The building of the temple through the instrumentality of the fore-mentioned prophets.

Many difficulties obstructed the progress of the work—

[Scarcely was the foundation laid, before an attempt was made to impede the work through the hypocrisy of pretended friends. The Samaritans offered to co-operate with the Jews in raising the intended fabric: but their design was to frustrate, rather than promote, the completion of it. And though this appears at first sight to be a strange mode of shewing hostility, yet it is indeed most common, both in political contests, and in the concerns of religion. Many will profess to desire the same objects, and will offer to concur in prosecuting them to a certain point, who, if their offers were accepted, would only defeat the ends proposed — — — The Jews, however, aware of the snares thus laid for them, determined to prosecute their work alone..

That device having failed, they were assaulted by the hostility of open enemies. Complaints were made against them to the governing powers, and they were represented as plotting to regain their liberty and independence. Their former endeavours to cast off the Babylonish yoke were referred to as proofs of their present disposition to rebel against the king of Persia. It is in this way that the servants of God have been assailed in all ages: our blessed Lord was calumniated as an enemy to Cæsar; and his Apostles, as “movers of sedition:” and, if at any period of the Church an occasion can be found against the people of God, the record of it shall be brought against them in all future ages, and the evils of one party (as of the Puritans, for instance) shall be made to characterize religion itself, and all who profess it: and a sense of duty and of regard for the public welfare shall be artfully pleaded as an apology for the measures, which in reality were dictated by nothing but a rooted aversion to the cause of God.

This plan having too fatally succeeded, the Jews yielded to despondency, and for the space of fifteen years suspended the work in which they had engaged. A spirit of indolence and supineness soon prevailed among them, and would have operated to a total dereliction of the work, if God had not sent his prophets to rouse them from their lethargy. And indeed this is the greatest obstacle to every good work, since the longer it continues, the more entire is the ascendant which it gains over us.]

Through the preaching of the prophets, however, these difficulties were overcome—

[The Prophet Haggai justly reproved them for attending so carefully to their own accommodation, whilst the temple and the service of their God were altogether forgotten; and bade them carefully to “consider their ways.” The Prophet Zechariah also urged them to bear in mind how awfully their fathers had suffered for their neglect of Godf; and then, by a variety of images which he had seen in visions, encouraged them with assurances of success in their labours. Thus were the people stimulated to exertion. But behold, no sooner did they resume their work, than their enemies renewed their application to the government to issue again their mandate to discontinue it. Whilst they were occupied only in building ceiled houses for themselves, no notice was taken of it: but as soon as they began to serve their God, their enemies were up in arms. And so it always is; zeal is approved in every thing except religion: but, as soon as ever it discovers itself in that, every effort will be made to repress it. This effort, however, was overruled, as similar efforts have often been, for the furtherance of the work it was intended to destroy: and in the short space of four years the edifice was completedk.]

The history thus viewed leads us naturally to notice,

  II.      The subserviency of a faithful ministry to the erection of God’s spiritual temple—

The temple of old was a shadow of that spiritual temple which is erected for God in the hearts of men; “being built on the foundation of the Apostles and Prophets, and Jesus Christ himself being the chief corner-stone.” The erection of this,

  1.      Is attended with the same difficulties—

[Who that begins truly to surrender up his soul to God, does not find many impediments from pretended friends? They will profess to approve of religion, and will propose to go with us to a certain length, that so they may have the greater influence to keep us from “following the Lord fully,” and from serving him with our whole hearts — — — If we are enabled to withstand their efforts, then we shall be assailed by open enemies, who will accuse us of evil designs against both the Church and State; and will call forth the power of the civil magistrate, or of our more immediate governors, to suppress our zeal. Not unfrequently will they become our greatest foes, who by their relation to us ought rather to become our firmest protectors — — — And too often do timidity and sloth induce us to relax our efforts, till, if God do not by some special act of providence or grace awaken us, we lose the time for working, and, like the foolish virgins, experience for ever the fatal effects of our remissness — — —]

But the work of God in the soul,

  2.      Is carried on and perfected by the same means—

[God has established an order of men on purpose to carry on this spiritual building in the world. Paul and the other Apostles may be called “master-buildersn;” but every pastor and teacher is engaged in the same work, according to the peculiar office that has been assigned him. “To impart to you some spiritual gift, to the end that ye may be established,” and “to perfect that which is lacking in your faith,” and in every way to be “helpers of your joy,” is the great end of all our ministerial labours: and, if we would labour with effect, we must use the very same means as Haggai and Zechariah did.

We call you then, Brethren, to “consider your ways:” consider what has hindered you hitherto; and what has been the consequence of intermitting your exertions in the service of your God. Have you not reason to blush and be confounded for the little progress that you have made in the divine life? — — — Consider too, as Zechariah so largely recommends, the promises of God. What assurances of success are given you by your gracious God, if only you will put your hands to the work in good earnest — — — “Up then, and be doing,” every one of you; and “your God will be with you.” Yield not to discouragements of any kind; for “greater is He that is in you than he that is in the world.” And beware how you give way to carnal ease and indolence: surely it ill becomes you to be so intent, as most of us are, on earthly things, whilst the spiritual edifice advances so slowly. Let all inquire, what yet remains to be done in their own hearts, and, what may be done for God in the world at large: and let us, by “coming daily and hourly to Christ as the living foundation-stone, seek, as living stones, to be built up a spiritual house,” that shall be “the habitation of God, through the Spirit,” for ever and ever.]

CCCCXXXVI

THE DECREE OF ARTAXERXES

  Ezra 7:23.

Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven.

WE are accustomed in divine ordinances to sit at the feet of Prophets and Apostles, and to learn of them: but this day we will take for our preceptor a heathen monarch; in following whose directions we shall not fail to approve ourselves faithful servants to our God. It was no less than fifty-nine years since the temple at Jerusalem had been rebuilt: but still the people, who had returned thither, were at a very low ebb, both in morality and religion. Ezra, who was yet remaining in Babylon, in the service of Artaxerxes, greatly lamented the want of piety amongst his own countrymen; and made request to the king, that he might go to Jerusalem for the purpose of inquiring into their state, and rectifying the abuses which obtained amongst them. In answer to his requests, Artaxerxes issued a decree, authorizing him to go thither with as many of his countrymen as chose to accompany him, and encouraging all his subjects in the province of Babylon to assist him in his pious enterprise. The words before us breathe a spirit which we should scarcely have expected to find in a heathen prince: but it is remarkable that some of the richest effusions of piety in the whole Scriptures proceeded from heathen monarchs.

To make a due improvement of the words before us, we shall consider them,

  I.      In reference to the Jewish Church—

The state of the Jewish Church at this time is not unlike to that in which it was in the days of Ezra—

[Though the temple worship was restored, it was carried on by the Jews without any zeal for God’s honour, or any of that spirituality of mind which is the very essence of all acceptable worship. Nor was the Law of God regarded amongst them with any just measure of submission: for, in direct opposition to its most authoritative dictates, they formed connexions with the heathen round about them, and thus defiled and dishonoured the holy seed which were separated for the service of Almighty God. So at this time the Jewish people are at a very low ebb, both in respect of morals and religion. They are indeed, by the providence of God, placed in a situation in which no other people upon earth stand: for they alone, of all people upon the face of the globe, are incapable of serving their God according to the directions of their own Law, and the dictates of their own conscience. But, at the same time, they shew no sense of privation on this account, nor any desire to honour God in the services which they do render: for there is universally among them, in all their synagogues, a degree of irreverence, which we should scarcely expect to find amongst heathens in the worship of their idols. It is impossible to behold them in their religious services, and not see how thick a veil is yet upon their hearts. Nor do they manifest any respect for their own Law, especially in its sublimer precepts. Of some superstitious rites they are observant with pertinacity and zeal; but of real holiness of heart and life they are ignorant in the extreme: and beyond the gains and pleasures of this present world, the great mass of their nation appear scarcely to entertain a thought.]

But to us is given, no less than to Ezra, a command to advance their welfare—

[Ezra received a commission from Artaxerxes to go and rectify the abuses which obtained at Jerusalem, and to place the worship of God on a footing more consonant with his Law, and more worthy of his divine majesty. And have we no command to seek the welfare of that degraded people? Are we not told what God’s purpose is respecting them; namely, to “raise up the tabernacle of David which is fallen down, and to close the breaches thereof; to raise up its ruins, and to build it as in the days of old?” Are we not told, also, who the builders are to be, and how strictly God enjoins us to execute his work? This is God’s express command to us, even to us, strangers of the Gentiles: “The sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. And the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.” With their material temple we have indeed nothing to do: but for the erection of God’s spiritual temple amongst them we are bound to labour; removing all the obstacles to their salvation, and proclaiming to them the advent of their Messiah, saying, “Behold your salvation! behold, his reward is with him, and his work before himf!” Yes, “to all the cities of Judah we should cry, Behold your God!”]

In this work we should engage with all diligence—

[It is not to be effected by good wishes merely, but by great and laborious exertions. It was not without great exertions on the part of men that the Gentiles were converted to the faith of Christ: and the same kind of efforts which the Apostles made for the conversion of the Gentiles we are to make for the restoration of the Jews to the favour of their God. We must feel compassion towards them; and go forth in dependence upon God to search them out in the cloudy and dark day, and to bring them home to the fold of the great and good Shepherd. In this work all should engage, according to their power. As “the Jews, when scattered abroad upon the persecution of Stephen, went everywhere preaching the word,” so should we avail ourselves of the opportunity afforded by the dispersion of the Jews, to draw their attention to the sacred oracles which testify of Christ, and to make known to them the Messiah whom their fathers crucified. I hesitate not to say, that this is our duty. It is not merely enjoined in that general commission to “go and preach the Gospel to all nations,” but it is devolved upon us as an office which it is at the peril of our souls to neglect. God has told us, that he has made us the depositaries of his Gospel, not for our benefit merely, but for the benefit of his outcast people: “As ye in times past have not believed God, but have now obtained mercy through their unbelief, even so have these also now not believed, that through your mercy they also may obtain mercy.” It is, therefore, not only a duty to rebuild the desolated Church of Zion, but our duty, even the duty of every one who has himself obtained mercy of the Lord: and it is a work in which we should engage, no less from a sense of our own obligations to God than from compassion for the necessities of our Jewish brethren.]

But, as the Jewish Church was typical of that which exists under the Christian dispensation, it will be proper to consider the words of our text,

  II.      In reference to the Church which is amongst us—

The edifying of the Christian Church should be an object near to all our hearts: and it is remarkable that St. Peter applies to this subject the forecited expressions of the Prophet Amos, respecting the tabernacle of David; which, if not so interpreted, we should have been led to confine to the Jewish Church. And, beyond all doubt, it is our duty to labour in this field, and to exert ourselves both among nominal Christians and the heathen world, for the enlargement and establishment of Christ’s kingdom upon earth.

But I propose rather to limit my observations at this time to individuals amongst ourselves.

Ye, Brethren, need to have God’s work advanced in the midst of you—

[“Ye are God’s house,” as God has said: ye also are expressly called the temples of God, in which he lives and dwellsl. But in whom is God honoured as he ought to be? In whom are found sacrifices so pure, so spiritual, so abundant, as God calls for at our hands? Truly there is much amiss in all of us; much evil to be rectified, and much defective to be supplied. Who has not reason for self-condemnation, when he reflects on this injunction which is given by a heathen? Instead of being alive to “every thing that is commanded by the God of heaven,” there are many of the divine precepts which we are apt to overlook: and, instead of doing every thing “diligently” as unto “the God of heaven,” how listless are we, and heartless in the greater part of our services! and, instead of living only for the Lord, to how great an extent do we live rather to ourselves! Truly the temple of our God needs to be purged again and again of the corruptions that prevail within it; and a more entire devotion of all that we have and are unto the Lord may justly be required at our hands.]

I call you, then, to engage in the Lord’s work with your whole hearts—

[We will suppose that you are built upon the Lord Jesus Christ, as the foundation which God has laid in Zion. But there is much to be done by every one amongst you. No man is contented with having laid a foundation: he proceeds to build upon it; and never considers his work as finished, till he has brought forth the top-stone. So it must be in this spiritual building which is begun within us: we must “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ:” or, to keep to the figure which is more appropriate to our subject, we must come to Christ daily “as lively stones, that we may be built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” Our profiting ought to appear, so that every one who sees us may acknowledge that God is with us of a truth. To this, then, would I call you: and this duty would I impress upon your minds, if ever you would honour God, or walk worthy of your high calling. And remember, I pray you, whose command this is: it is the command of the God of heaven. Remember, too, whose work it is: it is the work of the God of heaven. O! learn of a heathen to venerate the divine authority, and to exert yourselves to the uttermost to promote the divine glory.]

And now let me call you to obey this imperial mandate,

  1.      In a way of personal reformation—

[At the time of the passover, the Jews swept every corner of their houses, in order to purge out from them every particle of leaven which might have escaped their more general and superficial search. And this is what we also are called to do. Alas! there are many evil dispositions which lurk within us, and which a superficial survey will not enable us to detect. Pride, envy, discontent, uncharitableness, sloth, are deeply implanted in our nature, and, with many other corrupt propensities, spring up from time to time. O be diligent in “purging out this old leaven, that ye may be a new lump;” since by profession “ye are,” and in reality ye ought to be, “unleavened!” And let spiritual sacrifices abound within you, even the “sacrifices of righteousness which are by Jesus Christ to the glory and praise of God.”]

  2.      In a way of ministerial exertion—

[Here I come to that which the occasion peculiarly calls for, and which is more immediately referred to in my text—the efforts which are to be made for the restoring of God’s worship and service in the Jewish Church. Surely this is the duty of all; and it should be performed by us with all diligence.

In this, persons of rank and influence ought to take the lead. Who can see a heathen monarch, the most powerful monarch that day upon the face if the earth, thus interesting himself for his Jewish subjects, and not wish, that all monarchs, with “their counsellors” (for all the counsellors of Artaxerxes concurred with him in this act) were embarked in this holy cause, and exerted all their influence for the promotion of it?— — —

In this the clergy, also, should be most distinguished. Ezra was what, in modern language, would be called a great divine: and he was in a post of honour at the court of Artaxerxes: but he satisfied not himself with the luxury of strenuous idleness and learned ease: he sought to improve his talents and influence, for the honour of God, and the welfare of his people. Gladly, therefore, did he avail himself of the liberty accorded to him of going to Jerusalem for the purpose of remedying the evils which obtained there, and of establishing, on a more becoming scale, the ordinances of divine worship. It was an office of great labour; yet he willingly undertook it. And does not this shew, how those who are distinguished for rank and learning amongst the clergy should employ their talents and influence for the Lord? Surely they could not render unto God a more acceptable service, or perform one more honourable to themselves, than by labouring, according to their respective abilities, for the advancement of God’s worship among the Jews. The very first work of Ezra, too, may furnish them with a profitable hint: for he immediately sent forth persons to find “ministers,” and “men of understanding,” who should co-operate with him in this labour of love. And, truly, such instruments are wanting at this time; and, till such are found, we cannot hope for any great success in our undertakings. Let us “pray, then, to the Lord of the harvest, that he would send forth labourers into his harvest;” for “the harvest truly is great; but the labourers are few.”

The readiness with which all the people of Babylon concurred in this good work shews how all classes of the community amongst ourselves should unite in the work that is now proposed to us. They contributed no less than eighty thousand pounds in silver, and one hundred and fifty thousand pounds in gold, besides a vast abundance of wheat, and wine, and oil, and salt, for the purpose of honouring God in his temple at Jerusalem. This was done, I say, by heathens, to honour the God of the Jews. What, then, should not be done by us Christians, who profess to serve the God of the Jews, and to feel our obligations to him for all the wonders of redeeming love? Should not we, according to our power, be alike liberal? Should not all ranks and orders amongst us concur in this good work? And should not “our merchandise and our hire (whether in ‘wheat, or wine, or oil, or salt,’ or any other article,) be holiness to the Lord?” Surely I shall not call upon you in vain. You will not suffer the recommendations of an earthly monarch to be of more avail with his subjects than the edict of Almighty God with you. Ezra was authorized to “accept all the silver and the gold which he could find in all the province of Babylon” for this great object, and to “lay it out” to the best of his judgment “for the honour of his God.” And whatever the liberality of the Christian public shall commit to the disposal of those who have the direction of this great concern will be expended, I trust, with economy and wisdom, in such a way as most to advance the glory of God, in the restoration and salvation of his outcast people.]

CCCCXXXVII

EZRA’S HUMILIATION FOR THE SINS OF HIS PEOPLE

  Ezra 9:5, 6.

And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God, and said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.

IT is common both for individuals and Churches to appear hopeful before men, when a nearer acquaintance with them would furnish us with abundant cause of grief and shame. At Ezra’s coming to Jerusalem, about fourscore years after the Babylonish captivity, he found the temple built, and the ordinances of religion statedly performed. But on inquiring more particularly into the state of those who now inhabited the Holy Land, he received such information as filled him with the deepest anguish.

We propose to consider,

  I.      The reason of his sorrow—

Many of the people had connected themselves in marriage both with the Canaanites and other heathens around them. This he justly regarded as a most heinous evil,

  1.      As being a violation of an express command—

[Ezra himself speaks of it in this view. It is possible that, whilst the generality sought only the gratification of their own corrupt appetites, “the princes and rulers, who were chief in this matter,” justified their conduct on the ground of policy. They might urge, that, being few in number, it was desirable, for their own preservation, to make alliances with those whose hostility they feared. It is certain that in this way many set their own reasoning in opposition to God’s revealed will. But reason is altogether out of its place on such occasions. God’s authority is not to be trampled on by us: we are not at liberty to sit in judgment on his commands, and to determine how far it is expedient to obey them: when once we are told, “Thus saith the Lord,” we have no option, no alternative left: a cheerful and unreserved compliance is our bounden duty, and our highest wisdom.]

  2.      As having an evident tendency to bring the people back to idolatry—

[It was for their idolatries more especially that the nation had been sent into captivity; and a recurrence of the same evils was most likely to result from so intimate a connexion with idolaters. This danger had been particularly pointed out, when the prohibition had been originally given: and their disregard of this danger shewed how little they had profited by the judgments that had been inflicted on them, or the mercies that had been vouchsafed unto them. But thus it is with all who seek the friendship of the world: God has told them, that “friendship with the world is enmity with God;” that it is impossible to maintain communion with bothd; and that therefore all who cultivate the friendship of the world will be regarded and treated as the enemies of God: yet they will run the risk, and for the sake of gratifying their corrupt wishes, will endanger the everlasting salvation of their souls. O that those who are inclined to take worldly persons for their associates, and especially those who are tempted to unite with them in the indissoluble bonds of marriage, would consider the guilt and danger of such measures, ere they bring upon themselves the wrath of an offended God! If only they would look around them and see the injury which others have sustained in their souls by such conduct, they would pause, and not venture to purchase any fancied good at so great a price.]

How great his sorrow on this occasion was, we may judge from,

  II.      The expressions of it—

That which first calls for our notice is, the expression of his grief the instant he was informed of their misconduct—

[This was more violent than any of which we read in the Holy Scriptures. Often have men rent their mantle and their garments; but of him alone we are told that “he plucked off the hair of his head and of his beard.” In the first paroxysm of his grief he was almost distracted; yea, he was so overwhelmed as to be incapable of speech or action: hence “he sat down astonied,” as one altogether stupified through excess of sorrow. And shall we think all this extravagant? No truly, if we duly estimate the evil they had committed, and the danger to which the whole nation was reduced. We are told of David, that “horror took hold upon him,” and that “rivers of tears ran down his cheeks, because of those who kept not God’s law:” and St. Paul appeals to God himself, that he had “great sorrow and continual heaviness in his heart for his brethren’s sake.” We may be sure therefore that the grief which Ezra manifested was no more than what the occasion called for.]

But his humiliation before God is that which more particularly demands our attention—

[“At the time of the evening sacrifice,” as if revived and encouraged by the consideration of the great atonement, “he arose from his heaviness, and fell upon his knees, and spread out his hands unto the Lord his God,” and confessed with shame and anguish of heart both his own sins and the sins of all the people. What a just view had he of national transgressions! Many would have thought, that, because he disapproved of the evils that had been committed, he had no share in the guilt contracted by them, nor any occasion to humble himself before God on account of them: but the members of the body politic are, in their corporate capacity, like the members of the natural body, all to a certain degree responsible for those evils, which generally, though not universally, prevail among them. At the day of judgment indeed, none will have to answer for any thing but what they themselves were personally guilty of; but in this world, where alone nations can be dealt with as nations, we should consider ourselves as participating in whatever relates to the nation at large.

And here we cannot but admire the humility with which he confessed the sins of the nation before God, and the fervour with which he implored the forgiveness of them. O that we felt even for our own sins, as he felt for the sins of others! However “fools may make a mock at it,” sin is no light evil: there is no contrition too deep for us to feel on account of sin, nor any earnestness too great to use in order to obtain the remission of it. Let the view then of this holy man put us all to shame: let us bluch and be confounded at the thought that our repentance from day to day is so cold and superficial; and let us tremble for ourselves, lest we be found at last to have been hypocrites and dissemblers with God. We are told plainly enough what is that repentance which godly sorrow will produce: let us therefore look to it that we “approve ourselves to be clear in this matter.”]

  APPLICATION—

[And now, methinks, the evening sacrifice is just offered: “now once, in the end of the world, hath Christ appeared to put away sin by the sacrifice of himself.” O let our eyes be fixed on that “Lamb of God that taketh away the sin of the world!” Let us spread before him both our national and personal transgressions; and let us lay them all on the head of that heavenly victim; not doubting but that, “if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”]

CCCCXXXVIII

USE OF GOD’S DIVERSIFIED DISPENSATIONS

  Ezra 9:13, 14.

After all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this; should we again break thy commandments?

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