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ENTIRE WORKS
OF THE
REV. CHARLES SIMEON, M.A
WITH COPIOUS INDEXES,
PREPARED BY THE REV.
THOMAS HARTWELL HO11NE, B. D.
L o N DON:
IMUNTUD bY RICHAKD CLAY, BREAD-STREET-IIJLL.
HOR^E HOMILETICLE:
OR
DISCOURSES
(PRINCIPALLY IN THE FORM OF SKELETONS)
NOW FIRST DIGESTED INTO ONE CONTINUED SERIES,
AND FORMING A COMMENTARY
I PON EVKRY BOOK OF
THE OLD AND NEW TESTAMENT;
TO WHICH IS ANNRXKH.
AN IMPROVED EDITION OF A TRANSLATION OF
CLAUDE S ESSAY ON THE COMPOSITION OF A SERMON.
IN TWENTY-ONE VOLUMES.
BY THE REV. CHARLES SIMEON, M.A.
SENIOR FELLOW OF KING S COLLEGE, CAMIWIDGE.
VOL. IV.
FIRST OF CHRONICLES TO JOB.
~ : Kr^ L !
LONDON:
HOLDS WORTH AND B A L L,
18, ST. PAUL S CHURCH-YARD.
MDCCC xxxir.
4-5 a (n
CONTENTS TO VOL. IV.
Discourse.
Text.
Subject.
Page.
1 CHRONICLES
383.
iv. 10.
1
384.
xii. 32.
The Propriety of considering Times
and Circumstances
4
385.
xvi. 7 15.
David s Thanksgiving at the carrying
9
386.
xvi. 43.
David s Attention to his Household- .
14
387.
xvii. 24.
God s Relation to his People . .
16
388.
xxii. 9, 10.
Solomon a Type of Christ ....
23
389.
xxii. 19.
Seeking after God
28
390.
xxviii. 9.
David s Advice to Solomon . . . .
31
391.
xxix. 2.
David s Preparation for the Temple .
35
392.
xxix. 15.
Saints Strangers on Earth ....
39
393.
xxix. 17.
Uprightness of Heart required .
43
394.
xxix. 17, 18.
Liberality in God s Service commended
49
2 CHRONICLES
395.
v. 13, 14.
Use of Church- Afusic .
57
*-* 1
396.
vi. 7, 8.
God s Acceptance of David s good
Desires
65
397.
vi. 18.
Condescension of God in becoming In
carnate
70
398.
vi. 41.
Dedication of the Temple ....
75
399.
vii. 15, 16.
God s Regard for his own House . .
79
400.
xi. 13, 16.
84
401.
xii. 7.
Humiliation the Means of Deliverance
88
402.
xii. 14.
The Evil of neglecting Prayer .
93
403.
xiii. 12.
Abijah s Remonstrance with Jeroboam
96
404.
xv. 2.
The Equity of the Divine Procedure
100
405.
xv. 7, 8.
Encouragement to Exertion ....
103
406.
xv. 1215.
Asa s Covenant with God ....
105
407.
xvi. 9.
God s Regard for his People
112
VI
CONTENTS.
Discourse
Text.
Subject.
Pag".
408.
2 CHRONICLES
xvii. 9.
The Royal Edict
116
409.
xix. 2.
Jehoshaphaf s Connexion with Ahab re-
127
410.
xx. 2 4.
Prayer the best Means of defeating In-
132
411.
412.
413.
414.
xx. 20.
xxii. 3, 4.
xxiv. 2.
xxiv. 14.
Faith the Means of National and Per
sonal Prosperity
The Danger of following evil Counsel
The Life and Character of Joash . .
The Re-opening of the Temple by King
137
140
146
151
415.
xxv. 9.
Amaziatis Conflict between Duty and
Interest
155
41G.
xxv. 16.
The Sin and Danger of despising God s
Counsel
160
417.
xx vi. 5.
Connexion between Diligence and Pros
perity .
166
418.
419.
xxvi. 15, 16.
xxviii. 10.
The bad Effects of Prosperity .
A Sense of Sinfulness a good corrective
of evil Passions
167
171
420.
421.
422.
xxviii. 22.
xxix. 10, 11.
xxix. 20 29.
The Conduct of Ahaz in his Distress .
The Use of covenanting with God . .
Restoration of the Temple Worship by
Hezekiah
177
181
185
423.
xxix. 31.
After Confirmation
190
424.
425.
426.
xxx. 1 11.
xxx. 1820.
xxx. 22, 23.
Hezekiah s Zeal for the Glory of God
God s Condescension to the Upright
Delight in Ordinances ....
193
197
9Q3
427.
xxxi. 20, 21.
Hezekialis Character
206
428.
429.
430.
431.
xxxii. 26.
xxxii. 31.
xxxiii. 1013.
xxxiv. 27.
Humiliation for the Sin of the Heart .
The Weakness and Depravity of Man
Manasseh s Repentance . .
Josiatis Penitence
211
214
218
ooo
432.
xxxvi. 15, 16.
Forbearance of God brought to a
Close . . .
99f\
433.
434.
EZRA
iii. 1113.
vi. 10.
The Re-building of the Temple . .
Sermon on the King s Accession .
230
236
CONTENTS.
Vll
Discourse.
Text.
Subject.
Page.
EZRA
435.
vi. 14.
The Subserviency of a faithful Minis
try to the Erection of God s spiritual
Temple
247
436.
vii. 23.
The Decree of Artaxerxes ....
250
437.
ix. 5, 6.
Ezra s Humiliation for the Sins of his
256
438.
ix. 13, 14.
Use of God s diversified Dispensations
260
XEHEMIAH
439.
ii. 20.
The Zeal of Nehemiah
264
440.
iv. 6.
The Efficacy of Zeal and Diligence .
267
441.
v. 15.
The Fear of God a Principle of Action
271
442.
vi. 3, 4.
NchcmiaJis Firmness
97-)
443.
vi. 11.
Christian Firmness . . .
i 1 \J
*>7S
444.
vi. 15.
The Expedition with which the Wall of
-- 1 O
284
445.
viii. 5, 6.
Effect of Ezras Preaching ....
289
446.
viii. 10.
The Joy of the Lord is our Strength .
293
ESTHER
447.
iii. 8, 9.
Hainan s murderous Proposal
297
448.
ix. 27, 28.
302
JOB
449.
i. 5.
Job s Anxiety for his Children . . .
308
450.
i. 9.
Uncharitable Judgment reproved
314
451.
i. 20, 21.
Trials and Resignation of Job .
320
452.
ii. 1113.
Friendly Sympathy illustrated .
325
453.
iii. 1.
Job curses the Day of his Birth . .
329
454.
iv. 12 19,
T33
455.
v. 1927.
The Security of God s People .
339
456.
vii. 1.
Mans Time on Earth fixed . .
343
457.
viii. 814.
Bildad warns Job of the Danger of
Hunocrisu ... .
347
O J /
458.
ix. 24.
The Folly of Self-righteousness and
1
352
459.
ix. 20, 21.
The Evil of a self-justifying Spirit
357
460.
x. i.
Impatience reproved
30
ou-
161.
x. 7.
Conscious Intcuritu
3i/7
Vlll
CONTENTS.
Discourse
Text.
Subject.
Page
4G2.
463.
4G4
JOB
xi. 712.
xii. 5.
xiv 10
The Incomprehensibility of God
A Want of Sympathy condemned .
Death ... ...
372
377
383
4G5.
466.
467.
xiv. 14.
xv. 31.
xvi. 19.
The Change that takes place at Death
The Folly of trusting in Vanity .
Job s conscious Integrity .
386
389
393
468.
469.
470.
xvii. 9.
xix. 2527.
xx. 4 7
Dark Dispensations overruled for the
Establishment of the Saints .
Christ a living Redeemer ....
Against Hypocrisy
398
403
408
471.
472.
473.
xx. 22.
xxi. 14, 15.
xxii. 21.
The Emptyness of earthly Possessions
Conduct of Sinners towards God .
Acquaintance with God
411
414
418
474.
xxiii. 10.
The upright Person s comfort under
475.
476.
477.
xxiii. 12.
xxiv. 13.
xxvii. 6.
Job s Love to the Word of God . . .
Rebelling against the Light ....
Self-reproach
423
427
432
478.
479.
xxix. 2.
xxix. 11 16.
Spiritual Declension considered
Job s Character
437
444
480.
xxx. 23.
The Certainty of Death ...
449
481.
482.
xxx. 25.
xxxi. 14.
Job s Compassion for the Poor .
The Importance of preparing for our
great Account
452
457
483.
xxxi. 24, 25, 28.
Spiritual Idolatry ....
462
484.
485.
486.
xxxiii. 23, 24.
xxxiii. 27, 28.
xxxiv. 29.
The Benefit of Visiting the Sick . .
The Nature and Efficacy of Repentance
The Importance of being in favour with
God
467
474
479
487.
488.
xxxv. 10.
xxxv. 14.
The Impiety and Folly of Mankind .
The Source and Remedy of desponding
Fears .
482
489
489.
xxxvi. 13.
Hypocrisy exposed
492
490.
xl. 2.
Sin of reprovina God .
497
491.
xl. 4.
True Humiliation .
501
492.
xlii. 5, 6.
The Effect which a Sight of God pro
duces ....
50")
493.
xlii. 10.
Job s Restoration to Health and Pros
perity .
508
1 CHRONICLES.
CCCLXXXIII.
THE PRAYER OF JABEZ.
1 Chron. iv. 10. And Jabez called on the God of Israel, say
ing, Oh that thou wouldest bless me indeed, and enlarge my
coast, and that thine hand might be with me, and that thou
ivouldest keep me from evil, that it may not grieve me ! And
God granted him that which he requested.
REMARKABLE is the honour which God puts
upon prayer, and numberless are the instances
which are recorded of its efficacy. Jabez is here men
tioned in a long catalogue of names ; but while the
names only of others are recorded, he is particularly
noticed : he is even declared to have been more
honourable than all his brethren. This distinction
indeed might be given him on account of his primo
geniture, but it was certainly still more due on ac
count of his piety ; like the patriarch Jacob, he
" wrestled with God, and pre vailed "-
I. The prayer he offered,
1. The subject-matter of it-
fin its primary sense it evidently related to temporal
blessings. God had promised his people an inheritance in
Canaan, but they were not able of themselves to drive out the
inhabitants. Jabez therefore, sensible of his insufficiency,
prayed to God for help. He begged for the blessing of God
upon his own endeavours : he desired to be preserved from the
dangers to which his military exploits would expose him ; and
to have, through the divine interposition, an enlarged inhe
ritance in the promised land. These requests he urged with
a significant and earnest plea a .
a Almost all Hebrew names had some peculiar signification.
Jabez signifies sorrow : the name was given him in remembrance of
VOL. IV. B
2 I CHRONICLES, IV. 10. [383.
But there is reason to think it had also a spiritual meaning.
The earthly Canaan was typical of the heavenly kingdom. The
enemies also that were to be driven out, were typical of the
enemies with whom the Christian has to contend. Moreover,
the assistance, which God rendered to his people, was in
tended to shew us what aid we might expect from him. And
what evil will a child of God deprecate so much as sin?
Surely nothing is so "grievous" to him as the prevalence of
corruption b . Well therefore may Jabez be considered as
looking beyond this world, and as imploring a secure pos
session of his heavenly inheritance.]
2. The manner in which it was offered
[It is the sentiment, rather than the expression, that
gives excellence to prayer; but in both respects we may
admire that before us.
It was humble. He felt his entire dependence upon the
power and grace of God. This is intimated not merely in the
petitions offered, but in the very manner in which they were
offered " Oh that," &c. Such humility is absolutely neces
sary to render prayer acceptable. The more we abase our
selves, the more will God exalt us. Let this be remembered
in all our addresses at the throne of grace.
It was importunate. He enforced his request with a very
earnest plea. Nor, in reference to sin, could any plea be
more proper for him. But we may also properly deprecate
sin as " grievous" to our souls. Yea, a disposition to do this
is both an evidence of our sincerity, and a pledge of the divine
acceptance.
It was believing. The title, by which he addressed the
Deity, argued his faith in God. It expressed a confidence in
God as the hearer of prayer c . It is in this way that we also
should approach the Deity. Without such faith our petitions
will have but little effect; but with it, they shall never go forth
in vain d .]
Prayer possessing such qualities could not fail of
success :
II. The success with which it was attended
We have no detailed account of God s kindness
towards him, but we are informed that " God granted
the unusual sorrows his mother endured in childbirth. And it was
in reference to this that he deprecated the evils to which he was ex
posed; " Keep me," c. lest I be Jabez in my experience, as well as
in my name.
b Rom, vii. 24. c Gen. xxxii. 28. d Mark xi. 24.
383.] THE PRAYER OF JABEZ. 3
him all that he requested," and this speaks loudly to
us
It shews us,
1. That we ought to spread all our wants before
God in prayer -
[We have seen how comprehensive the prayer of Jabez
was. And ours also should include our every want, temporal,
spiritual, and eternal. There is nothing so great, but we are
at liberty to ask it; nor any thing so small, but we must
acknowledge our entire dependence on God for it. In fact,
there is nothing great or small, either before God, or in refer
ence to ourselves : for, as all things are alike easy to him, who
formed the universe by his word, and watches over the very
hairs of our heads, so there is nothing, however minute, which
may not prove of the utmost possible importance to us, as
every part of the inspired volume attests. The direction of
God to us is, " In every thing by prayer and supplication with
thanksgiving let your requests be made known unto God e ."]
2. We should urge our petitions with an impor
tunity that will take no denial
[So did Jacob ; " I will not let thee go, except thou
bless me f ." And so it should be with us. We have, in
fact, a better plea than Jabez was able to offer. We may go
in the name of Jesus Christ, and plead all that he has done
or suffered for us. We may look to him as our Advocate
with the Father, and assure . ourselves of the acceptance
both of our persons and our prayers through his continued
mediation and all-prevailing intercession. The conduct of
King Joash should be a warning to us. The Prophet Elisha
told him that he should smite the Syrians who had sorely
oppressed the whole Jewish people : and he bade him to
smite the ground with the arrows which lie had in his hand,
and thereby to express the desires and expectations which he
felt in reference to this great event. The king smote the
ground only thrice, when he should have smitten it five or six
times ; and thus by his own want of zeal he restrained the
exertions of Almighty God in his favour s. And thus it is that
we act. If we were more earnest in our desires, and more
enlarged in our expectations from God, there would be no
bounds to the mercy which God would exercise towards us.
" We are not straitened in him, but in our own bowels."
Were we to " open our mouth ever so wide, he would fill it h ."
e Phil. iv. 6. f Gen. xxxii. 26.
2 Kings xiii. 29. h Ps. Ixxxi. 10.
B2
4 1 CHRONICLES XII. 32. [384.
We might ask what we would, and it should be done unto
us 1 .]
3. We should ask in faith nothing doubting-
[A doubting mind will rob us of all blessings, and make
our most urgent prayers of no effect k . We must " believe
not only that God is, but that he is a rewarder of them that
diligently seek him 1 ." Yea, we must "believe that we do
receive in order that we may receive." And "according to our
faith it shall be done unto us." In fact, there is a kind of
omnipotence in the prayer of faith, and, if I may so speak,
God himself cannot, I may surely say, will not, reject it. He
speaks as if it had a commanding power m . Of course, this idea
must not be pressed too far : but we are sure that, as God
never did, so he never will, say to any of the seed of Jacob,
" Seek ye my face in vain."]
APPLICATION
[Is there then any Jabez, any son of sorrow, here ? Go to
God, the God of Israel, and say, "Oh that thou wouldest bless
me indeed ! Let me be strengthened by thee for all my spi
ritual conflicts. Let mine enemies, my indwelling corruptions,
be slain before me." And let me be put into full possession
of the heavenly Canaan, where I shall rest from my labours,
and be for ever happy in the bosom of my God." Then, bre
thren, shall your every request come up with acceptance before
God, and return in blessings upon you to the full extent of
your necessities.]
1 John xiv. 13, 14. k Jam. i. 6, 7. ! Heb. xi. 6. m Isai. xlv. 22.
CCCLXX^IV.
THE PROPRIETY OF CONSIDERING TIMES AND CIRCUM
STANCES.
1 Chron. xii. 32. The children of Issachar were men that had
understanding of the times, to know zvhat Israel ought to do.
THE doctrine of expediency is of difficult investi
gation : but it is highly deserving of our attention ;
because the greater part of our conduct in every
situation of life depends upon it : and it is no small
honour to the tribe of Issachar, that they were dis
tinguished above all the other tribes of Israel in
practical acquaintance with this important branch of
human knowledge. In the account given of the
384.1 ATTENTION TO TIMES AND CIRCUMSTANCES. 5
other tribes who came to David to Hebron, we are
merely told, how many they brought with them to
place David on the throne of Israel : but in relation
to the tribe of Issachar we are informed, that they
acted from a dispassionate consideration of David s
claims, as compared with those of the house of Saul,
and from a full conviction, that, in supporting David,
they performed an acceptable service to God himself.
From the character here given of them we shall
take occasion to shew,
I. That our conduct must often be affected by times
and circumstances
We are in the midst of a world changing every
moment, ourselves also changing with the things
around us. Hence arises a necessity of attending to
times and circumstances in our concerns, of what
ever nature they be :
1. Civil-
fit is the knowing how to judge of the various occurrences
that arise, and how to improve them to the good of the state,
that constitutes the great science of politics : and it is to this
knowledge, that the expression of " understanding the times"
primarily refers 3 . A statesman cannot determine what will be
fit to be done a year hence, because circumstances may arise
which would render all his plans abortive. He may indeed
display much wisdom in the exercise of foresight, and in pro
viding for contingencies ; but still he must of necessity follow
events which he cannot control, and be himself controlled by
existing circumstances : and he is the greatest benefactor to
the state, who is enabled to judge of them most correctly, and
to adapt his measures to them most wisely.]
2. Social-
[All of us have, as it were, a little world around us,
wherein we move ; and all experience the same vicissitudes as
are found in larger communities. In our families, innumerable
things arise from day to day, which require us to vary our line
of conduct. Sometimes ease and gaiety may become us, and
at other times seriousness and reserve : sometimes a yielding
spirit will be proper, and sometimes it will be necessary to be
firm. It is no little wisdom to know how to conduct ourselves
towards persons of different dispositions and of different habits :
a See Esth. i. 13.
6 1 CHRONICLES, XII. 32. [384.
but we should labour diligently for the attainment of this
wisdom, because the happiness both of ourselves and others
most essentially depends upon it.]
3. Personal
[It is obvious, that a very different deportment becomes
us in youth and in age, in prosperity and adversity. Solomon
tells us, that " there is to every thing a season, and a time to
every purpose under heaven b "- To discern all these
occasions, and to improve them aright, is the grand line of
distinction between the thoughtless and considerate, the fool
and the wise .]
But if our conduct must be influenced by them in
temporal matters, there is still reason to inquire,
II. How far it may properly be affected by them in
the concerns of religion
That we may attend to times and circumstances,
is certain
[This appears both from the example of Christ and his
Apostles, and from many plain directions given us in the
Scripture. Our blessed Lord at one time was silent before his
accusers, (" insomuch that the governor marvelled greatly,")
and at another time " witnessed a good confession before many
witnesses :" at one time he hid himself from his enemies, and
at another delivered himself into their hands : at one time de
livered his instructions darkly in parables, and at another spoke
" plainly and without a parable." In like manner St. Paul
did not deem " all things expedient that were lawful d ;" but
would sometimes conform to the ceremonial law, and at other
times neglect and even oppose it ; at one time sanctioning cir
cumcision, and at another withstanding it with all his might :
and in his ministry he would set before his audience milk or
strong meat, according as he saw occasion. So all the Apostles
were to fast indeed, but not whilst the bridegroom was with
them,
Such conduct is also prescribed to us. We are to recom
mend religion to the uttermost ; but " not to set our pearls
before swine:" we are to enforce the practice of it in its utmost
extent ; but not to put new wine into old bottles : we are to
" answer a fool at one time according to his folly ; " and, at
another, " not according to his folly."]
b See Eccl. iii. 18. Eccl. ii. 14. Prov. xxii. 3.
d 1 Cor. vi. 12. and x. 23.
384.J ATTENTION TO TIMES AND CIRCUMSTANCES. 7
But how far we may attend to them, is not easy
to determine
[Every distinct case must be determined by the peculiar
circumstances that attend it : it will be in vain therefore to
descend to particulars. We may however lay down one gene
ral rule, which will be of service in determining most of the
cases that can occur. The consideration of times and circum
stances is never to affect our principles, but only the application
of them.
Our principles must be fixed by the unerring standard of
God s word. The love of God, and the love of our fellow-
creatures, a regard for truth, and honour, and integrity, with
all other Christian graces, must be as fixed principles in our
minds, from which we are never to swerve on any account.
We must not regard life itself in comparison of these. But
then the peculiar mode in which these principles are to operate,
must be a matter of discretion, arising from the circumstances
of the case. And herein is the difference between a novice in
religion, and one who has been long walking in the ways of
God: the love of the more advanced Christian has " grown in
knowledge and in all judgment;" " he discerns" more clearly
than others " the things that differ;" and is enabled to com
bine, what we should always study to unite, " the wisdom of
the serpent with the harmlessness of the dove."]
It being clear, then, that our conduct may be af
fected by them, we proceed to shew,
III. What there is in the times and circumstances of
the present day to affect it-
There is no little resemblance between the times
of which our text speaks, and of the times wherein
we live 6 .
The elevation to the throne of Israel was typical
of the elevation of Christ to an empire over the
souls of men
[Christ is the true David, to whom all the tribes of Israel
must bow f . A long series of prophecies have foretold his
reign ; and have given us reason to expect that that reign shall
be universal
e Any circumstances that may have occurred, as sudden deaths,
&c. might here be brought forward, as motives to exalt Jesus to the
throne of Israel.
f Hos. iii. 5. Isai. xlv. 23 25.
8 1 CHRONICLES, XII. 32. [384.
And the circumstances of the present day loudly
call upon us to install Jesus in our hearts
[Never since the Apostolic age was there such a zeal for
the Bible as at the present day. Princes and Nobles, no less
than the ministers of religion themselves, are expatiating on
its value, and commending to us the Saviour, as therein re
vealed. When all the tribes then are uniting in this blessed
object, shall not we concur to the utmost of our power? True
indeed the numbers belonging to Issachar bare no proportion
to those of other tribes: they were only two hundred, when the
others were thirty, forty, and even a hundred thousand men.
But we must observe, that these two hundred were the heads
and governors of that tribe; and "all the rest were at their
command." So let it be amongst us : let those who are fore
most in rank, in learning, in wealth, lead the way, saying,
" Come let us join ourselves to the Lord in a perpetual cove
nant that shall not be forgotten : " and let all others unite with
heart and hand, to seat Jesus on the throne of their hearts,
and to glorify him as our Lord and our God.]
In applying to yourselves this subject, we would
suggest a CAUTION or two :
1. Guard against yielding to any corrupt bias-
fin consulting times and circumstances, you will be in
danger of being warped by your interests or passions. But
you must watch and pray against them, and beg help from
God that you may not be drawn aside by them.]
2. Bear in mind that God will judge you in the
last day according to what he knows to have been
your true motives
[We cannot deceive him and should be careful
not to deceive ourselves.]
3. Beg of God to give you the " wisdom that is
profitable to direct "-
[God has promised to give wisdom, even " sound wisdom
and discretion," to all who ask it of him g . And let none be
discouraged, as though a want of education or abilities inca
pacitated them for the due discharge of their duty; for the
heart, and not the head, is the seat of this wisdom ; and God
has promised, that " the meek he will guide in judgment, the
meek he will teach his way."]
s Jam. i. 5.
385.]
DAVIDS JOY ON CARRYING UP THE ARK.
CCCLXXXV.
DAVIDS THANKSGIVING AT THE CARRYING UP OF THE
ARK.
1 Chron. xvi. 7 15. Then on that day David delivered first
this psalm to thank the Lord into the hand of Ampli and
his brethren. Give thanks unto the Lord, call upon his name,
make known his deeds among the people. Sing unto him, sing
psalms unto him, talk ye of all his wondrous works. Glory
ye in his holy name : let the heart of them rejoice that seek
the Lord. Seek the Lord and his strength, seek his face
continually. Remember his marvellous ivorks that he hath
done, his wonders, and the judgments of his mouth; O ye
seed of Israel his servant, ye children of Jacob, his chosen
ones. He is the Lord our God; his judgments are in all the
earth. Be ye mindful always of his covenant.
IF any one entertain a doubt whether " the ways
of religion be ways of pleasantness and peace," he
needs only look to the history before us, and his
doubts will vanish in an instant. It may be thought
indeed, that, because the former attempt of David to
carry up the ark was attended with sorrow, the
general effect of God s service is not such as has been
represented : but it must be remembered, that, on
that occasion, though David meant well, he was
criminally negligent respecting the mode of carrying
his purposes into effect; and that God on that ac
count had frowned upon him a . But when he was
duly observant of God s commands respecting the
ark, his soul was filled with unutterable joy, to which
he gave vent in the Psalm before us.
This Psalm is taken out of several others. As far
as the 21st verse, it occurs in the 105th Psalm ; the
greater part of the remainder is found in the 96th.
It was given by David for the use of the Church, on
occasion of carrying up the ark to Jerusalem. In
the part which we have just read, we behold religion
in its full exercise : we see exhibited in the brightest
colours,
a 1 Chron. xiv. 10, 11. with xv. 13.
10 1 CHRONICLES, XVI. 715. [385.
I. The general frame of mind that it requires
We have not now to speak of moral actions, but
rather of spiritual affections. We are to contemplate
the Christian now in the dispositions of his mind
and the exercises of his soul towards God. And
here we observe,
1. That God should be the supreme object of his
regard
[The worldly man rises no higher than the world : " he
minds" and savours nothing but what is earthly and carnal b .
But the spiritual man " minds the things of the Spirit," and
endeavours to set God, as it were, always before him. In the
Psalm before us, there was evidently but one object in David s
mind. The world, and all that is in it, was forgotten ; and
God was " all in all." Mark every sentence, or member of a
sentence; and this will instantly appear. And should not this
be the general frame and habit of our minds ? Undoubtedly
it should. We need not indeed be always occupied in religious
exercises ; for there are many other duties to be performed :
but we should never for a moment lose the habit of holy and
heavenly affections : a sense of God s unbounded love and
mercy should be wrought, as it were, into the very consti
tution and frame of our minds, so that we should no more
cease to feel a supreme regard for him, than a worldly man
does for the things of this world. In a word, his perfections,
his word, and his works, should be ever so present to our
mind, as it was to David on this occasion, or to Adam in
paradise ]
This, whatever it may be called by ungodly men,
.is truly rational religion
[A supreme delight in God is by many deemed enthusiasm:
and the religion that consists in speculation, and theory, and
form, is supposed to be exclusively entitled to the appellation
of rational. But, if God be so infinitely glorious, that even
angels themselves are in comparison of him no more than a
glow-worm to the sun, he ought to be proportionably elevated
in our hearts : and if the wonders he has wrought for us are
beyond the powers of language to express, or of imagination to
conceive, we should shew our sense of them by thinking of
them, and speaking of them, and living continually under a
sense of our obligations to him on account of them. Were
the Jews required to testify their gratitude in this manner for
the mercies vouchsafed to them ? How much more should we
b Rom. viii. 5. Phil. iii. 18, 19.
385.] DAVID S JOY ON CARRYING UP THE ARK. 11
labour to express our gratitude for that infinitely greater work
of redemption which he has wrought out for us by the blood
of his only dear Son !
Again ; if Christ our Saviour be now in heaven, should not
our affections be there ; and " our conversation be there"
also d ? I say, that, provided we be not led to neglect our
worldly duties, (which are in no respect incompatible with hea
venly affections,) it is not possible to have our minds too much
filled with love to God : on the contrary, the total surrender
of all our faculties and powers to him is a " reasonable ser
vice 6 ."]
But we shall see yet more clearly the excellency
of religion, if we consider,
II. The particular duties it enjoins
St. Paul gives us a short summary of duties, very
similar to those that are enjoined in the text : " Re
joice evermore ; pray without ceasing. In every
thing give thanks : for this is the will of God in
Christ Jesus concerning you f ." Thus David exhorts
us,
1. To thank the Lord for all his past mercies
[Were this exhortation addressed to the most miserable
and the most abandoned of the human race, it would be highly
reasonable, since the long-suffering which God has exercised to
wards him is itself a great salvation g . But it is addressed to
" the children of Israel," even " the chosen ones" of the Lord:
and who can ever find cause for praise, if they do not? If
they fill not the air with their hosannahs, the very " stones
will cry out against them." Do but reflect on your unnum
bered mercies, especially the gift of God s only dear Son for
you, and the gift of salvation by him to you. Surely you
should sing to him, yea, be singing his praises from day to day :
you should be already anticipating the employment of heaven,
and be singing day and night, " Salvation to God and to the
Lamb for ever and ever."]
2. To pray to him for future blessings
[The ark, as being the symbol of the Deity, was that be
fore which the prayers of the high-priest were to be made, and
from whence Jehovah was pleased to communicate his answers.
Hence, in our text it is called " his strength." This ark was
a type of Christ, " in whom dwelleth all the fulness of the
c Col. iii. 14. d phil. iii. 20. e R om< x ii. i.
f 1 Thess. v. 1618. e 2 Pet. iii. 15.
12 I CHRONICLES, XVI. 715. [385.
Godhead bodily," and who is the fountain from whence all spi
ritual blessings must flow h . To HIM therefore the Psalmist
points, when he says, " Seek the Lord and his strength, seek
his face continually." There is not any occasion whereon it is
not our duty and our privilege to seek him. Nothing should
be regarded as too small, nothing too great, to ask at his
hands. The command is, " In every thing, by prayer and sup
plication with thanksgiving, let your requests be made known
unto God." And the promise for our encouragement is, " Ye
shall ask what ye will, and it shall be done unto you." O that
we could go thus to God "continually," as children to their
parent ! Surely, however " wide we opened our mouths, he
would fill them."]
3. To glory in him as our God and portion-
fin our text, David observes, " He is the Lord our God :"
and elsewhere he says, " O Lord, thou art my God." This it
is which elevates the soul to the highest state of bliss that it
can enjoy on earth. The man of this world glories not in
wealth, or honour, unless he can call them his. It is the pro
perty w r hich we have in them that produces the feelings of
joyous exultation, We should therefore strive to the utter
most to ascertain this point, that we are interested in the
Saviour, and are authorized on good grounds to say, " My
Beloved is mine, and I am his." As for all other objects of
glorying, we should renounce them all, as incompatible with
the Saviour s honour; and should determinately say with the
Apostle, " God forbid that I should glory, save in the cross of
our Lord Jesus Christ."]
4. To be always mindful of his covenant
[The covenant here spoken of, is the covenant made with
Abraham, and confirmed with an oath unto Isaac 1 . In its
literal sense it refers to the land of Canaan as the inheritance
of Abraham s descendants : but in its mystical import it refers
to all the spiritual seed of Abraham, who are made partakers
of an infinitely nobler inheritance in and through the Lord
Jesus Christ. Indeed the other was a mere shadow : and this
is the substance. This was the covenant made with Christ
before the foundation of the world k ; " a covenant ordered in
all things and sure," an everlasting covenant that shall never be
annulled. This covenant should be for ever in our minds : we
should regard it as the one source of all the blessings we enjoy,
and our great security for the continuance of them. This it
h John i. 16. and xiv. 13, 14. with Eph. i. 22, 23.
1 ver. 16 18.
* Gal.iii. 17. and Heb. vi. 13, 14, 17, 18. 2 Tim. i. 2.
385.] DAVID S JOY ON CARRYING UP THE ARK. 13
is that will keep the mind firm and stable amidst all the diffi
culties and temptations that we have to encounter ; since the
execution and fulfilment of all its provisions depends on the
faithfulness of an unchanging God 1 . We should therefore
contemplate this covenant, and trust in it, and plead it before
God, and rejoice in an assured hope, that we shall in due time
inherit the kingdom provided for us " before the foundation of
the world" 1 ."]
To IMPROVE this subject, we will add a few words,
1. Of reproof
[How little is there of such religion as this in the midst of
us ! The generality know nothing of it by actual experience
and many, of whom we may hope that they are
" God s chosen ones," scarcely ever rise higher than to a state
of mourning for their sins, and of trust in God for his mercy.
They are occupied so much about themselves, as almost to forget
their God : that is, they do not contemplate as they ought, his
unbounded excellencies, or delight themselves in him as their
God and portion. O let not any of you rest in a state so un
profitable, and destitute of comfort as this ! but seek to attain
the full enjoyment of God in this world, as the best prepara
tion for enjoying him in the world to come.]
2. Of encouragement
[That which in our text is an exhortation, " Be mindful
always of his covenant," is, in the Psalm from whence it is
taken, a declaration respecting God, that " He hath remem
bered his covenant for ever"." Yes; he has remembered it,
and ever will remember it ; nor will he ever suffer one jot or
tittle of it to fail. In that covenant he has made ample pro
vision for all our necessities: so that, if we are ready to
despond, (as if this elevated state of mind could never be
attained, nor these duties ever be performed,) we need only
look to that covenant, and all our fears will be dispelled. It
is, as has been before observed, " ordered in all things, and
sure ;" and therefore the weakest shall have grace sufficient
for him, and the most timid find security in the arms of an
unchanging God.]
1 Jer. xxxii. 40. Mai. iii. 6.
m In treating this subject, care should be taken, as much as pos
sible, to preserve the life and spirit of the text.
n Ps. cv. 8.
14 1 CHRONICLES, XVI. 43. [386.
CCCLXXXVI.
DAVID S ATTENTION TO HIS HOUSEHOLD.
1 Chron. xvi. 43. And David returned to bless his house.
IT is truly delightful to see the operation of reli
gion on the soul of man ; how it transforms him
from a carnal and selfish creature, into a spiritual and
heavenly being, who, like the sun in the firmament,
steadily pursues his course, and shines brighter and
brighter unto the perfect day. Beautifully was it
exemplified by David in the history before us ; in
illustration of which we shall notice,
I. The work in which he had been engaged
This was, the bringing up of the ark from the
house of Obed-edom to Jerusalem : and,
A glorious work it was
[In itself, it was a work of vast importance. For many
years had the ark lain in obscurity at Kirjath-jearim, without
any application being made to it for instruction from God.
But, when brought up to Jerusalem, it would be accessible at
all times ; and, in all difficult emergencies, the will of Jehovah
might be learned from it. Indeed, the whole account respect
ing it shews us clearly, in what light it was viewed by the
nation at large
As a typical act, its importance rises still higher in our esti
mation. It was undoubtedly typical of Christ s ascension into
heaven ; for in that view it is spoken of in a great variety of
Psalms a , and in that view the Psalms relating to it are quoted
in the New Testament b . Let other Psalms, from the 96th to
99th, be read as referring to both these events, and they will
fully illustrate the importance of the work which David had
just completed
And it had been performed in a manner most, ac
ceptable unto God-
fin its commencement, it was begun by consulting all the
great men in the nation, who were stirred up to concur in
it c - - In its progress, nothing was left to human inven
tion, as before; but all was conducted with the strictest
a Ps. xxiv. xlvii. Ixviii. cxxxii.
b Compare Ps. Ixviii. 18. with Eph. iv. 8.
1 Chron. xiii. 1 3.
386.] DAVID S ATTENTION TO HIS HOUSEHOLD. 15
attention to God s revealed will. Nor did David commit the
service altogether to others : no ; he himself attended the
procession, and played and sang with all his might ; yea, and
danced also before the ark with such holy ecstasies, as to subject
himself to the scorn and censure of his own wife ; who being a
stranger to those divine raptures, imputed them, not to pious
fervour, but to indecent wantonness. But his joyous exulta
tion was such as the occasion required, and such as, though
condemned by Michal, was most pleasing unto God.]
Having seen the service to which he had gone
forth, we proceed to notice,
II. The work to which he returned
Though he might be well supposed at the conclu
sion of his service to need repose, yet he went home
only to protract his labours in another way. He
returned to bless his house ; that is,
1. To obtain blessings for them by his prayers
[He would not confine his religious exercises to public
occasions, but went home to stir up in his family those blessed
emotions with which his own soul was filled. He was anxious
that all his wives, his children, and his servants should be par
takers of his joy : and therefore he would unite with them in
fervent supplication to the God of all grace, that they might
themselves " know the Lord from the least even to the greatest
of them," and all experience the blessedness of his salvation.
Here we behold a bright example, which it behoves us all to
follow. Family prayer is, alas ! too often neglected, or at best
but coldly performed, by many, who profess a high regard for
public ordinances : but the true child of Abraham will " com
mand his house and children after him to fear the Lord d ," and
will say with Joshua, " Whatsoever others may do, I and my
house will serve the Lord e ." If we have family wants, and
family mercies, we should unite our prayers and our praises
with our families, that God may be acknowledged as the one
source from whence all good either has issued, or can be hoped
for : and though we can easily imagine circumstances wherein
such domestic services are impracticable, yet we cannot ima
gine any real piety to exist where such duties are wilfully
neglected.]
2. To render himself a blessing to them by his
conduct
[It was promised to Abraham that he should not only be
d Gen. xviii. 19. e Josh. xxiv. 15.
16 1 CHRONICLES, XVII. 24. [387.
blessed himself, but be a blessing also to others : and this pro
mise is in fact made to all the believing seed of Abraham. To
make others happy was no small part of David s ambition.
Hence he went to his house determined to contribute as far as
possible to the edification and comfort of all connected with
him. He would instruct the ignorant; and teach, not by
precept only, but by example also. His determination was to
" walk before his house in a perfect way f " - He would
not be proud, or imperious, or passionate, or fretful ; but
would regulate all his tempers and dispositions by the golden
rule of doing as he would be done unto : and " the law of
kindness would be ever in his lips."
How different is this from the conduct of many, who from
the public ordinances, in which they profess to take delight,
go down to their houses to make them wretched and miser
able, rather than to bless them! O let the professors of
religion look well to this : for, as a consistent Christian is a
blessing wherever he goes, so an inconsistent Christian is a
curse, and a stumbling-block to all around him.]
LEARN then from hence,
1. How highly we are privileged
[The ark, even the Lord Jesus Christ himself, is present
in the midst of us. To him we may have access ; and of him
we may inquire continually : and every blessing which was
typically derived from the symbol of his presence, shall be
really and spiritually obtained by all who seek him. If then
David and the whole kingdom of Israel felt such exalted joy
in the possession of that which was a mere shadow, let us not
be unmindful of our privilege in possessing the substance.]
2. In what way we should improve our privi
leges
[Let us not only rejoice in them ourselves, but endeavour
to communicate the benefit of them to others. Let all who
see us, be the better for us ; and all who stand in any relation
to us be constrained to say, that " God is with us of a truth."]
f Ps. ci. 2.
CCCLXXXVII.
GOD S RELATION TO HIS PEOPLE.
1 Chron. xvii. 24. The Lord of hosts is the God of Israel,
even a God to Israel.
A SENSE of God s kindness to us will invariably
inspire us with a zeal for his glory. The more
387.] GOD S RELATION TO HIS PEOPLE. 17
deeply we feel our obligations to him, the more ready
we shall be to speak good of his name, and the more
desirous that he should be honoured by every child
of man. It was David s happy lot to be eminently
favoured of his God. He had been taken from the
sheep-folds, to feed God s people Israel ; and he had
received a promise from God, that the kingdom
should be perpetuated in his family to very distant
generations. Overcome, as it were, with the con
templation of these stupendous mercies, he adores
his God with the profoundest gratitude : " O Lord,
there is none like thee, neither is there any God be
sides thee, according to all that we have heard with
our ears a ." Then, looking for the establishment of
God s blessed word in relation to himself and his
descendants, he prays that God himself may be
glorified by means of it: "Let it even be established,
that thy name may be magnified for ever, saying,
The Lord of hosts is the God of Israel, even a God
to Israel;" that is, " I have found thee a God to me:
and I desire that thou mayest be known to Israel,
and acknowledged by Israel, under that endearing
character, to the latest generations."
Let us, for the illustrating of these words, con
sider,
I. The relation which God bears to his people-
He is here called " The God of Israel." But there
seems, at first sight, to be nothing very peculiar in
that, since he is " the God of the whole earth 1 ," yea,
and of all his creatures, whether in heaven or hell ;
all being alike subject to him, and all equally under
his control. The title here given to him must evi
dently import something of a more restricted nature,
something that more immediately connects him with
Israel as his peculiar charge. Its real signification is,
1. That he has chosen them out from amongst the
world, which lieth in wickedness
[This lie did, when he called Abraham out of Ur of the
Chaldees. Abraham was an idolater, in the midst of an
a ver. 1620. > Isai. liv. 5.
VOL. IV. C
18 1 CHRONICLES, XVII. 21. [387.
idolatrous family and nation. And God, of his own sovereign
will and pleasure, chose him, and called him out from his fa
mily and nation, and " separated him for himself 6 ." And it is
precisely thus that he calls all his people, whether those who
were Abraham s lineal descendants, or those who are heirs of
Abraham s faith. What was said to Israel in the wilderness,
may be said to God s Israel to the very end of time : " Thou
art a holy people unto the Lord thy God : the Lord thy God
hath chosen thee to be a special people unto himself, above all
people that are upon the face of the earth d ." Nor, in one
instance more than another, can any reason for this choice be
assigned, but simply God s sovereign will and pleasure 6 . In
every instance, he is found of them that sought him not, and
made known to them that inquired not after himV]
2. That he has given himself to them in a peculiar
way
[He gave himself to Abraham and the nation of Israel, as
their God, in a more especial manner; so that he watched over
them, and revealed himself to them, and exerted himself for
them in a way that he never had done for any other people.
The same he does for his chosen people at this time, only in
a less visible manner. He takes them under his special pro
tection : he orders every thing for them : and he makes him
self known to them, as their Father and their Friend.]
3. That he avows that relation to them before the
whole universe
[This he did to Abraham and Isaac and Jacob, calling
himself their God : and when he would afterwards make him
self known to their posterity in Egypt, he particularly com
manded Moses to say to them, " The Lord God of your fathers,
the God of Abraham and of Isaac and of Jacob, hath sent me
unto you. This is my name for ever, and this is my memorial
unto all generations g ." And though the names of his people be
not, nor can be, severally mentioned, he is as much their God,
as ever he was Abraham s God. Wherever there are any
persons who have been called out from the world to " seek
after a better country, that is, an heavenly, he is not ashamed
to be called their GodV]
But let us inquire more distinctly,
II. What, under that relation, we may expect at his
hands
c Ps. iv. 3. d Deut. vii. 6. e Deut. vii. 7, 8,
f Rom. x. 20. s Exod. iii. 15. h Heb. xi. 16.
387. J GOD S RELATION TO HIS PEOPLE. 19
" The God of Israel, is a God to Israel:" and
whatever a God can do, that he will do for them.
Hence, then, they may assuredly expect from him,
1. The care of his providence
[See what he did for Israel of old. They needed a
deliverer from their bondage : and he delivered them with a
mighty hand, and a stretched-out arm. They needed guidance
through the wilderness : and he himself went before them in
the pillar and the cloud. They needed food : and he gave
them bread from heaven to eat, and water from the stony
rock for their refreshment. And will he not provide for us
also whatsoever we stand in need of? " Is his ear heavy, that
it cannot hear ? or is his hand now shortened, that it cannot
save?" No: he is the same gracious God as ever, and has
pledged himself, that " they who seek his face, shall want no
manner of thing that is good*."]
2. The communications of his grace
[Without these, it were to little purpose that he were
called our God: for it would be impossible for us ever to
behold his face in peace. " Without him we can do nothing."
We should still continue slaves to sin and Satan ; and perish
for ever amongst the enemies of God. But we need not fear.
" He will give us both grace and glory k ." As our necessities
increase, " he will give us more grace 1 : " and however great our
trials may be, he engages that " his grace shall be sufficient
for us m ." Yea, so effectual shall be his communications, that,
"through him strengthening us, we shall be able to do all
things ."]
3. The manifestations of his love
[Who that would approve himself as a father, would
withhold from his child the tokens of his love? And will God,
when he promises to be " a God unto us," be so unmindful of
us, as never to lift up the light of his countenance upon us ?
No: He will give us " a Spirit of adoption, whereby we may
cry, Abba, Father ." He will give us also " the witness of the
Spirit, as the earnest of our future inheritance p ." And to such
a degree will he " shed abroad his love in our hearts 1 ," as to
fill us with " a joy that is unspeakable and glorified 1 ."]
4. The possession of his glory
[This is particularly declared by our Lord himself, as in
separably connected with the relation we are now considering.
i Ps. xxxiv. 10. k Ps. Ixxxiv. 11. > Jam. iv. 6.
m 2 Cor. xii. 9. n Phil. iv. 13. Rom. viii. 15.
i j Rom. viii. 16. <i Rom. viii. 5. r 1 Pet. i. 8.
c ^
20 1 CHRONICLES, XV1T. 24. [387.
When a doubt was entertained, whether there was ever to be
a resurrection of the body, our Lord referred to the very name
of God, as " the God of Abraham and of Isaac and of Jacob,"
as a demonstration of the point in question. For, if he was
their God, he was the God of their whole persons, of their
bodies as well as of their souls: and if their bodies should not
be raised again, he would cease to be their God, as far as their
bodies were concerned. But that relation should never cease :
and, consequently, their bodies must be raised from the dead,
in order that they might participate in the promised bliss 8 .
No doubt, therefore, he will exalt to glory all his chosen
people : for can he be a God to any in hell? There he will be
only an avenging Judge. It is in heaven alone that he can
execute all that that relation imports : we may be sure, there
fore, that, as he is the God of his people, so " he will be their
portion, and the lot of their inheritance " for evermore.]
Whilst, however, we contemplate our privileges in
consequence of God s relation to us, we must bear in
mind,
III. What, under that relation, he is entitled to ex
pect from us
Beyond a doubt, if he considers himself as bound
to us, we also are bound to him : and if he is our
God, we must be his people. The one is compre
hended in the other : and, wherever one is men
tioned, the other, if not absolutely mentioned, is
always implied. Just before the text it is said, " Thy
people Israel didst thou make thine own people for
ever ; and thou, Lord, becamest their God 1 ." In the
Epistle to the Hebrews, not only is the mutual rela
tion specified, but it is stated precisely in our text ;
" I will be to them a God, and they shall be to me a
people"." This, then, may God expect from us :
1. That we " be a people to him"-
[We are not to be satisfied with calling ourselves his : we
must be really his. A servant considers himself, his time, his
talents, his all, as at the disposal of his master : and from day
to day he inquires how they can be improved for him. He
never, for a moment, considers it sufficient to compliment his
master with the name of master : but he waits upon him to
receive his orders ; and he departs from him only to execute
s Matt. xxii. 31, 32. t ver . 22. Ileb. viii. 10.
387.1 GOD S RELATION TO HIS PEOPLE. 21
them. Thus, then, we must "be a people to" the Lord. We
must inquire what we can do for him. We must diligently
learn what is the duty which he has appointed us to perform ;
and we must strenuously set ourselves to the performance
of it- -]
2. That we give ourselves to him, as he has given
himself to us
[We must do it freely, and cheerfully. There was no
constraint on God s part in giving himself to us: he did it of
his own mind and will. Thus must we surrender up our
selves to him. We must not wait till we are beset with the
terrors of hell, and then give ourselves to him by compulsion.
We should rather, from a view of his excellency, and from a
sense of the unspeakable privilege of serving him, desire to
be numbered amongst his favoured people x . We must do it
also wholly and unreservedly. Jehovah is not our God in part;
doing some things for us, and not others : there is nothing
that he has not done ; for he has given his only dear Son to
die for us: nor is there any thing he will not do; for " having
given up his own Son for us, we may be assured he will much
more do for us every thing else that we can need y ." On no
consideration, therefore, should we withhold any thing from
him. " Our whole body, soul, and spirit, should be sanctified
to him 2 ." Nothing should be accounted too much to do or
suffer for him : if the sacrifice even of life itself should be
called for, it should be freely made ; and we should rejoice
that we are counted worthy to render him so honourable a
service. We must also do it unchangeably and for ever. God
never repents of what he has done for us a : he tells us that he
will not forsake his people, " because it hath pleased him to
make us his people b ;" but that, " having loved us, he will love
us to the end c ." And so should it be with us : "after having
once put our hands to the plough, we should never look back
again 1 ." We should " never faint or be weary in well-doing e ."
We should give our ear to be bored in his service ; and never
relinquish it, till we are called to serve him in a better world 1 .
This, I say, is what God may justly expect from us : and
I conceive there is not a person upon earth so stupid and
brutish, as not to see and acknowledge that it is " a reasonable
service 8 ." If our expectations from God are greater than
those of others, our services also should be greater. The SCT-
x Isai. Ixiv. 9. > Rom. viii. 32. * 1 Thess. v. 23.
a Rom. xi. 29. h 1 Sam. xii. 22. c John xiii. 1.
d Luke ix. 02. e Gal. vi. 9. f Exod. xxi. 0.
R Rom. xii. 1.
22 I CHRONICLES, XVII. 24. [387.
vices of others are no rule for us. The question that will be
put to us will be, " What did ye more than others? "]
Let me, then, conclude with two PROPOSALS :
1. That we, at this very hour, accept Jehovah as
our God
[He offers himself to us under this endearing character.
He calls on every child of man to " lay hold on his covenant ;"
and in that very covenant he makes over himself to us as our
God h . Let us from this moment renounce all other gods, and
say, " Thou, O God, shalt be my God for ever and ever 1 ." In
accepting him, however, let us accept him for all the ends for
which he gives himself to us. It is not to save us only that
he gives himself to us, but to " be a God unto us ;" to be the
one source of all our joy ; the one object of all our love ; the
one. end of our very being. Let us then, open our hearts to
receive him under this character. If there be any other that
is more worthy of this place in our regards, or that can better
fulfil the office committed to him, then will I consent that you
shall take him for your God in preference to Jehovah : but if
Jehovah alone can answer all the necessities of your souls,
then, I say, accept him now as your God, and avouch him to
be so in the presence of the whole universe k .]
2. That we now consecrate ourselves to him as
his people
[This, as you have seen, must accompany the former : nor
is there any man so blind, as not to see that the two are, and
must be, inseparably connected. Let us, then, at this hour,
"join ourselves to the Lord in a perpetual covenant, that
shall not be forgotten V Unite with me now, my Brethren,
in a solemn surrender of ourselves to God.
Lord, our God, thine we are by every tie. To thee we
owe our very being, for thou hast created us. To thee
we owe our well-being, for thou hast upheld us every
moment, and supplied us with all things needful for us.
Above all, to thee we owe our hopes of happiness in a
better world ; for thou hast redeemed us by the blood of
thine only dear Son. " We are not our own ; we are
bought with a price : and are therefore bound in every
view to glorify thee with our bodies and our spirits,
which are thine m ." We acknowledge with shame that
" other lords besides thee have had dominion over us :
but by thee will we henceforth make mention of thy name,
h Jer. xi. 24. J Ps. xlviii. 14. k Deut. xxvi. 17, 18.
1 Jer. 1. 5. m 1 Cor. vi. 19, 20.
388.]
SOLOMON A TYPE OF CHRIST.
even of thine only 11 ." Behold, O Lord, we now dedicate
to thee all that we are, and all that we have. We know
it to be our duty : we believe it to be our privilege : we
are assured that it is our highest honour and happiness.
Make us sincere in this, we pray thee : and " keep it for
ever in the imagination of the thoughts of our hearts ! "
Oh, let us never go back from thee, nor ever alienate
from thee any portion of those regards which are due to
thee alone. Let the measure of our expectations from
thee be the measure of our dedication to thee : and, as
we hope that thou wilt be fully and for ever ours, so en
able us to be fully and for ever thine !
Beloved Brethren, do you truly add to this your hearty
" Amen p ?" The Lord grant you may ! and may what we
have now done be accepted of our God, and be for ever ratified
in heaven ! Amen, and Amen !]
n Isai. xxvi. 13. 1 Chron. xxix. 18.
P At the Lord s table, we all do what is here done. " Here we offer
and present unto thee, Lord, ourselves, our souls and bodies, to be a
reasonable, holy, and lively sacrijicc unto thee."
CCCLXXXVIII.
SOLOMON A TYPE OF CHRIST.
1 Chron. xxii. 9, 10. Behold, a son shall be born to thee, who
shall be a man of rest; and I will give him rest from all his
enemies round about: for his name shall be Solomon, and I
will give peace and quietness unto Israel in his days. He
shall build an house for my name; and he shall be my son,
and I will be his father; and I will establish the throne of
his kingdom over Israel for ever.
IF God have any great work to do, he will raise
up fit instruments for himself, and qualify them for
executing his will. Nor will he make use of such
persons only as, of their own minds., covet the em
ployment, but oftentimes such as are either averse
to it, or unconcerned about it. Has he ordained to
bring his people out of Egypt, or to gather to him
self a people from the Gentile world ? He raises up
a Moses, or converts a Paul, that, as his agents, they
may accomplish his gracious purpose. Thus when
David was solicitous to build an house for God, and
had made great preparations for it, God forbade him
24 1 CHRONICLES, XXII. 9, 10. [388.
to carry into effect his designs ; and conferred that
honour on Solomon, his son. While we adore this
exercise of his sovereign will, we are led to contem
plate a mystery veiled under this dispensation, and
to trace the resemblance which was by this means
produced between Solomon, and the Lord Jesus
Christ.
Though the words of the text in their literal sense
relate to Solomon, yet they have undoubtedly a
further reference to Christ ; of whom Solomon was
a type,
I. In his dearness to God-
Solomon was eminently favoured of the divine
Being
[He was a subject of prophecy before he was born ; and
was called " Jedidiah," by God s special appointment, in token
of the peculiar love which God bore towards him a . His mental
endowments were such as never had before been possessed by
fallen man. His knowledge of natural philosophy was won
derfully extensive b ; and his qualifications for administering
the affairs of his kingdom were so perfect, as to be the envy,
and admiration, of all who knew him c . He was honoured with
repeated visions of the Almighty, and with most signal evi
dences of divine acceptance 11 . Throughout his life did God
regard him as a beloved child ; nor were the judgments inflicted
on him toward the close of life for his awful declensions, to be
considered in any other light than as paternal chastisements :
for though we are not expressly told that he ever was recovered
from his lewdness and idolatries, we cannot but hope that he
became a real penitent, and died, as once he had lived, " beloved
of the Lord 6 ."]
But Jesus was, infinitely beyond all others, the
beloved of the Father
[Jesus had been a subject of prophecy, not for a few years
merely, but from the foundation of the world. The name,
Emmanuel, was given him many hundred years before he
became incarnate ; and He was called Jesus, by the angel,
before his conception in the womb f . Thrice, by an audible
a 2 Sam. xii. 24, 25. l > 1 Kings iii. 12. and iv. 29 34.
c 1 Kings iii. 16 28. d 1 Kings ix. 2.
e It is most probable that the book of Ecclesiastes was written in
consequence of his restoration to the divine favour.
f Isai. vii. 14. Matt. i. 21.
388.1 SOLOMON A TYPE OF CHRIST. 25
voice from heaven did God proclaim him his " beloved Son, in
whom he was well pleased." As for the endowments of his
mind, he not only had the spirit of wisdom and understanding
resting upon him g , but all the treasures of wisdom and know
ledge hid in him h , so that " he spake as never man spake." So
perfectly was he qualified for every part of his regal office, that
" Righteousness was the very girdle of his loins," with which
he was always girt for the discharge of his duty 1 . And it is
worthy of particular notice, that the very \vords of the text,
which confessedly point out Solomon as a son of God, are
quoted, by an inspired Apostle, as referring to Christ, and as
declaring his superiority to all both in heaven and earth k . While
therefore, with the Apostle, we consider Solomon as a type of
Christ, we learn to entertain the most exalted thoughts of
Christ, as " the brightness of his Father s glory."]
We may observe a further resemblance of Solo
mon to Jesus,
II. In the office assigned him
It was to Solomon that God assigned the honour
of building an house for his name
[David had shed much blood in the course of the many wars
in which he had been engaged ; and, though he had done this
both by the direction and assistance of God himself, yet it un
fitted him in God s estimation, for building the temple. But
Solomon, whose very name imported Peace, and who was to
have rest on every side, was more fit to represent " the Prince
of Peace," and more at leisure to execute so great a work.
Him therefore did God prefer: nor could any man prove him
self more worthy of the employment. He entered on his work
with zeal and piety ; and, having finished the noblest edifice
that ever the world beheld, and supplied it with most costly
furniture in every part, he consecrated it in a solemn and
public manner to Jehovah.]
But there is a far more glorious house which
Christ alone erects
[The temple of Solomon was only a shadow of another
temple, the Church of God, in which God dwells, not by any
visible symbol of his presence, but by his quickening, com
forting, and sanctifying Spirit. Of this temple we ourselves
are, as it were, the stones, hewn out by the Lord himself;
fitted by him for the place we are designed to occupy ; and so
disposed by him, that " all the building fitly framed together
s Tsai. xi. 1 3. h Col. ii. 3. Isai. xi. 5.
k Comp. 1 Chron. xvii. 13. with HeK i. 5.
26 1 CHRONICLES, XXII. 9, 10. [388.
may grow unto an holy temple in the Lord 1 ." Moreover,
Christ is declared, both by Prophets and Apostles, to be
the founder and finisher of his house 111 . And how infinitely
does it exceed, both in beauty and magnificence, the structure
by which it was typified! That was composed, like other
buildings, of earthly and perishable materials ; this is com
posed of lively stones, built upon a living Foundation-stone,
and cemented, in every part, by the Spirit of the living God" :
That was enriched with gold and silver ; but this with all the
gifts and graces of the Spirit, yea, with the " unsearchable
riches of Christ" himself.]
Perhaps in nothing was Solomon a more glorious
type of Christ than,
III. In the peacefulness and perpetuity of his king
dom-
Very remarkable were the peace and prosperity of
Solomon s reign
[God had either put down all his enemies, or disposed
their hearts to peace and amity ; so that, till Solomon had de
parted from the Lord, and thereby provoked his displeasure,
his kingdom enjoyed uninterrupted tranquillity. And though,
for his transgressions, the ten tribes were rent from his imme
diate successor, and ever afterwards continued separate, yet
the kingdom of Judah was transmitted to his posterity, and
preserved in his family, as long as the kingly government
itself existed.]
This however was a very faint image of what
exists in the kingdom of Christ-
fit is true, that the Church has never yet enjoyed much
outward peace : for though it has often been free from those
bloody persecutions, with which it has at some times been ha
rassed, yet it has never ceased for one moment to be an object
of reproach, and abhorrence, amidst an ungodly world. Still,
however, may we justly speak of the peacefulness of Christ s
kingdom, since all his subjects have peace with God, and in
their own consciences, even a peace that passeth all under
standing . And there is a time coming, when the enmity of
the carnal heart shall be slain ; and all mankind, brought into
one blessed family, shall live in harmony with each other,
" the wolf lying down with the lamb, and the lion eating straw
with the ox; there shall be none to hurt, or destroy, in all
1 Eph. ii. 21.
m Zech. iv. 9. and vi. 12, 13. with Heb. iii. 3, 6.
n 1 Pet. ii. 4, 5. IsaL liv. 13. Ps. Ixxii. 7.
388.] SOLOMON A TYPE OF CHRIST. 27
God s holy mountain?." Of this kingdom too there shall be
no end : for though the present mode of administering it shall
be changed q , (there being no more occasion for a Mediator,
when all the saints shall be glorified,) yet shall he, who now
sits upon the throne of David, reign over Israel for ever and
ever 1 .]
REFLECTIONS
1. How great and glorious a person must Christ
be!
[We justly admire Solomon on account of the singular
honour which God put upon him: but what were the endow
ments of his mind, what the grandeur of his works, or what
the stability of his kingdom, when compared with the excel
lencies of the King of Zion ? Surely they were but as dark
ness that renders Emmanuel s light more visible. Let us then
fix our eyes on our adorable Saviour; and learn from the
faint glimmering of the brightest star, to admire the infinitely
brighter glories of the Sun of Righteousness.]
2. How happy are the subjects of the Redeemer s
kingdom !
[The Queen of Sheba, filled with wonder at what she saw
and heard in the court of Solomon, exclaimed, " Happy are
thy men, happy are these thy servants, who stand continually
before thee, and hear thy wisdom 8 !" But how incomparably
happier must they be, who stand in the presence of Jesus,
and hear his voice; and not only behold, but participate, his
glory ! Believer, know thy privileges, and learn to estimate
them aright. And let all earthly glory be despised by thee
as not worth a thought, in comparison of that which thou
already possessest, and shalt possess, when all the kingdoms of
this world have vanished away.]
3. How inexcusable are they who neglect the
Saviour !
[Our Lord warned his hearers, that the Queen of the
South would rise up in judgment against them, and condemn
them, because she went from the very ends of the earth to hear
the wisdom of Solomon ; whereas they, when they had One
greater than Solomon in the midst of them, despised and re
jected him 1 . And will she not in a still greater degree con
demn us, who, even while we profess ourselves the followers
of Christ, shew no love to his person, no admiration of his
P Ps. Ixxii. 10, 11. Isai. xi. 69.
i 1 Cor. xv. 28. r Luke i. 32, 33. Isai. ix. 7.
s 1 Kings x. 8. t Matt. xii. 42.
28 1 CHRONICLES, XXII. 19. [389.
glory, no zeal for his honour? Shall not we perish under a
most aggravated load of guilt, when, under the meridian light
of the Gospel, we prefer darkness to light, and the service of
sin to the service of our Lord? May God the Spirit come
down to convince us of our sin, and effectually subdue us to
the obedience of faith !]
CCCLXXXIX.
SEEKING AFTER GOD.
1 Chron. xxii. 19. Now set your heart and your soul to seek
the Lord your God.
THERE are many subjects, which, whilst in
themselves they are plain and simple, derive much
importance from the occasions on which they arise,
or the circumstances with which they are attended.
The duty of " seeking after God" is inculcated in
the Holy Scriptures, times without number : and
the insisting upon it, though interesting and neces
sary in its place, may seem to promise little that is
new, or beyond the bounds of common pastoral in
struction. But, if the occasion on which these words
were uttered be taken into our consideration, they
will be found to possess a very peculiar interest.
Let us, then, notice,
I. The occasion on which this injunction was given
[David w r as now at an advanced period of life; and was
deeply concerned to improve his power and influence, for the
honour of God and the welfare of his people. Time was when
both he and all his people were in a very different condition
from that which they enjoyed at this time ; he being persecuted
and driven by. Saul, "as a partridge upon the mountains;"
and they being overrun and conquered by the Philistine ar
mies 3 . But now the whole kingdom being consolidated and
enlarged, and all their enemies being subdued, he was desirous
of building a temple to the Lord. That honour, however,
having been denied to him, and transferred to his son, he in
this chapter exhorts his son to prosecute the work with be
coming zeal; and, because his son was yet "young and
tender," he urges all the princes of the realm to aid him to the
1 Sam. xxxi. 7.
389.] SEEKING AFTER GOD. 29
utmost of their power. He mentions what preparations he
had made for the work, having amassed in gold and silver, at
the lowest computation, eighteen millions of our money, besides
materials of wood and stone and brass and iron to an immense
extent ; and at the same time having engaged the most skilful
artificers in every department ; so that nothing remained, but
that they should commence the work the very instant that his
son should succeed to the throne 1 - But, as they could
not hope for the divine blessing unless they should consecrate
themselves in the first instance to God, he entreats them now,
without delay, to " set their heart and their soul to seek the
Lord their God."
And have not we a temple to build ; a temple that shall be
" exceeding magnifical," not only "of fame and glory through
out all countries," but comprehending within its walls even-
nation upon earth ? And are not glorious preparations
made, such as never since the establishment of Christ s king
dom in the world were seen before ? Societies without num
ber are on foot amongst every body of Christians, for the
diffusion of light and knowledge, both amongst Jews and
Gentiles, in every quarter of the globe - Who sees not
how greatly the face of things is altered, even within a very
few years, in the Christian world ? Religion, instead of being
frowned upon to the extent it once was, is honoured ; and,
instead of being driven into a corner, is spread over the face of
Christendom, with a rapidity which but a few years ago could
not have been anticipated. And, as " Tyrians and Zidonians"
contributed to David " their cedars and their workmen," so
now, Hindoos and Heathens are co-operating with us in the
good work ; and, to change the metaphor, " the fields are
already white unto the harvest." " JVeM ," then, is the time for
all to " seek the Lord." As far as our personal interests are
concerned, this duty is equally seasonable at all times : but
for the interests of God s Church the present season is pecu
liarly propitious ; because an union of all Israel, both of
"princes" and of people, is- in progress; and by such com
bined efforts we may hope to advance this great and blessed
work.]
With a special view to these things, we proceed
to notice,
II. The injunction itself
Two things are here pointed out :
1. What is to be the great object of our life
b Cite vcr. 1,"), 14 10.
30 1 CHRONICLES, XXII. 19. [389.
[We must " seek the Lord our God." We must seek
his favour; for without that we can do nothing, to any good
purpose. But let us seek it in his appointed way, by faith in
his dear Son - " Christ is the only way to the Father,
nor can any come acceptably to God, but by him, and through
him c ."
We must seek Ms direction also, without which we are sure
to err. The Israelites in the wilderness did not need the
guidance of the pillar and the cloud more than we. Let us,
therefore, watch its motions ; and beg of God that we may
have at all times that promise fulfilled to us, " The meek he
will guide in judgment, the meek he will teach his way d ."
His glory, too, we must seek. We must on no account be
acting with a view to our own honour or interest, but simply
and entirely to the honour of our God. And this principle we
must carry into the minutest actions of our lives : " Whether
we eat or drink, or whatever we do, we must do all to the glory
of God e ."
In a word, we must seek in all things His final approbation.
To be applauded of men will be of little avail to us, if in the
last judgment we be condemned by our God. We must
proceed in the way of duty, whatever man may either say or
do : and to obtain the plaudit of our God, "Well done, good
and faithful servant!" must satisfy us, whatever we may sacri
fice for his sake, or whatever we may suffer.]
2. In what way we are to prosecute it
[We are not to engage in the Lord s work with a stupid
indifference; but to embark in it, even as David did, with
" our whole heart and our whole soul f ." It is thus that God
interests himself for his people : and shall we do less for him,
than he for us ? The work which we have to do is " our very
life g : " and on the manner of prosecuting it depends our whole
success. We must " set our heart and our soul to it h ;" and,
like Joshua, determine, that, though all other people should
dissent from us, " we will serve the Lord"- In this we
may learn even from the wicked. They, many of them at
least, have " their heart fully set in them to do evil," and they
do it " with both hands earnestly 1 :" and zve, also, must " with
full purpose of heart cleave unto the Lord k ," and " be stead
fast and immovable, and always abounding in the work he
has assigned us 1 ."]
c John xiv. 6. d Ps. xxv. 9. See also Isai. xxx. 21.
e 1 Cor. x. 31. f Jey. xxxii. 41.
g Deut. xi. 18. and xxxii. 46, 47. h Deut. iv. 29.
1 Eccl. viii. 11. and Mic. vii. 3. k Acts xi. 23.
1 1 Cor. xv. 58.
390. J DAVID S ADVICE TO SOLOMON. 31
And NOW,
1. Avail yourselves of the opportunities afforded
you for public usefulness
[Verily, these are days in which it is an inestimable pri
vilege to live. The facilities afforded for the exercise of piety
and benevolence are altogether unprecedented. The poorest,
as well as the rich, may contribute to the building of God s
spiritual temple, and by their prayers may prevail to an un
known extent. And our encouragement is great. There is
already a dawn of a very glorious day ; and we see the drops
that precede an abundant shower. Spread then your sails,
now that the wind is favourable : and in whatever department
of God s work you are employed, set your heart to it, and " do
it with all your might."]
2. Begin with a surrender of your whole souls to
God-
[All acceptable sendee to God must begin within our own
bosoms. If our religion begin not at home, we shall be only
like the builders of Noah s ark, who prepared for others a de
liverance of which themselves did not partake. The Macedo
nians were commended by St. Paul especially for this, that
whilst they exercised benevolence towards others with unri
valled zeal, " they first gave their own selves to the Lord" 1 ."
This is what we also must do : and this we shall do, if our
hearts be right with God : we shall, each for himself, and all
in concert, determine to " go and seek speedily the Lord of
hosts:" and, when we exhort others to that good work, we
shall, " every one of us, be forward to say, I will go also 11 ."]
m 2 Cor. viii. 35. n Zech. viii. 2022.
cccxc.
DAVID S ADVICE TO SOLOMON.
1 Chron. xxviii. 9. And thou, Solomon my son, know thou the
God of thy father, and serve him with a perfect heart and
witli a willing mind: for the Lord searcheth all hearts, and
understandeth all the imaginations of the thoughts : if thou
seek him, he will be found of thee ; but if thou forsake him,
he ivill cast thee off for ever.
WHATEVER may have been their own conduct
through life, it is the wish of most men in a dying
hour, that their children should walk in the ways of
32 I CHRONICLES, XXVIII. 9. [390.
probity and honour. But men of piety have higher
views : they wish their children not merely to pass
through this world with credit, but to obtain hap
piness beyond the grave. The advice of David in
the words before us, is precisely such as every reli
gious parent would wish to give to his surviving
family. Let us observe,
I. The advice here given
The occasion was most solemn. David had de
sired to build a temple for the Lord, but was for
bidden ; and was directed to devolve that office on
his son Solomon. All the princes and great men of
the nation were convened to assist at the solemnity :
and in the presence of them all did David direct his
son,
1. Whom to seek
[The terms here used have doubtless a peculiar force.
David does not say to his son, " Know thou the God of
Israel ;" but " Know thou the God of thy father ;" by which
expression he evidently called the attention of Solomon to the
character of Jehovah as exemplified in all his dealings towards
him: it is as though he had said, " Know thou that sovereign
God, who chose me above all to rule his people Israel
Know that almighty God who, in all my dangers from Saul or
other enemies, has preserved me to the present hour
Know that merciful God who forgave me all my great trans
gressions in the matter of Uriah and that faithful
God who has fulfilled to me all his great and precious pro
mises, in raising up thee to sit on my throne, and to build a
temple to the Lord " -
" Know" this God: study his character as displayed in all
his conduct towards me : acquaint thyself with him in the
most intimate and endearing manner : and seek him as thy
friend, thy portion, thine eternal great reward! But remember
that it is in Christ only that this character of God can be fully
seen Seek then to know God as reconciled to you in
the Son of his love; and let " this God be your God for ever
and ever."]
2. How to serve him
[Integrity of heart is indispensable in all who would serve
their God aright. Absolute perfection is not to be expected
by fallen man : but that measure of perfection which consists
in a total freedom from all guile, not only may, but must,
-390.] DAVID S ADVICE TO SOLOMON. 33
be attained. To be " Israelites indeed," we must be " without
guile." There must be no lust, which we desire to retain ; no
duty, from which we draw back; no sacrifice which we are
averse to make : the will of God, even his whole will, without
any limitation or exception, must be that to which we aim to
be conformed And in our labours to fulfil our duty,
we must not be constrained by slavish fear, but by filial love.
We must feel the service of our God to be perfect freedom ;
and find all our delight in it, like the angels, who " do his will,
hearkening to the voice of his word" - As we are to love
our God, so also are we to serve him, " with all our heart, and
mind, and soul, and strength."]
The importance of this charge is strongly marked
in,
II. The considerations with which it is enforced
Two arguments are here used to impress the more
deeply on Solomon s mind the foregoing exhortation.
They are briefly these ;
1. That God is privy to our inmost thoughts
[If God could judge only by the outward appearance, we
might with less danger be inattentive to our hearts* : but the
heart of man is as visible to him as the sacrifices when flayed
and divided asunder were to the priests of old a . Not the
thoughts only, but " the imaginations of the thoughts," the
very first risings of them before they are formed into a distinct
apprehension of the mind, are all seen and marked by Him, so
as to ascertain with precision their nature and quality; and to
make them infallible grounds of condemnation or acquittal in
the day of judgment. Not actions only, but " the spirits of
men are weighed by him," so as to discern how much there is
of good or evil in every inclination, af lection, appetite, and
motion of the soul.
What a reason is this for attending to the frame of our
minds in the service of our God ! That, and that only which
is according to his word, will be accepted by him : whatever
there is of formality, or hypocrisy, or of any evil principle, will
all be separated as chaff from the wheat, to be consumed in
the fire, when the wheat is treasured up in his garner. Alas !
how little that is truly good, will be found even in the best of
men! Consider this, all ye who would find acceptance with
God ; and endeavour to approve yourselves to Him, " who
searcheth the heart, and trieth the reins."]
a Heb. iv. 13.
VOL. IV.
34 1 CHRONICLES, XXVIII. 9. [390.
2. That he will deal with us according as we con
duct ourselves towards him
[It is grievous that men should explain away the plainest
declarations of God, in order to accommodate them to human
systems. There is nothing clearer in all the inspired volume,
than that " God will be found of them that seek him, and cast
off those who forsake him." We appeal to the experience of all
who are in the slightest degree acquainted with vital godliness.
" Did God ever say to any man, Seek my face in vain?"-
On the other hand, Who ever turned back from him, without
suffering loss in his soul ? Who has not found that the Spirit of
God may be grieved and provoked to withdraw his gracious
communications? Most assuredly he will not always strive
with man, but will give us up to our own hearts lusts, if we wil
fully harbour those dispositions or affections which are hateful
in his sight. Moreover, in the eternal world, he will recom
pense every man exactly according to his works ; adjudging to
his diligent servants a reward proportioned to their diligence in
improving their talents, and to the disobedient servants a
punishment proportioned to their guilt.
Who can reflect on this, and not feel the force of the advice
given in our text ? Our happiness both in time and in eternity
depends on our present diligence and fidelity. Let us there
fore implore help from God, that we may so devote ourselves
to him now, as to be approved by him in the day of judgment.]
ADDRESS
1. To parents
[You see in David, what should be your chief desire in
behalf of your children. We say not that you should be indif
ferent about their worldly advancement ; for that also is im
portant in its place : but your great concern should be to have
them truly pious and devoted to God. Labour then, by every
possible means, to attain this point. Call them to you, and
address them each by name with all tenderness and fidelity ;
remembering that you yourselves must answer unto God for
the influence with which he has invested you for their good ;
and that, if they perish through your neglect, their blood will
be required at your hands.]
2. To those who are coming forth into life
[Such advice as that which is given in our text, you are
ready to judge premature, or at least to think you have good
reason for delaying your attention to it. But are you young,
and moving in an elevated sphere, and engaging in concerns of
vast importance ? So was Solomon : yet were these no rea
sons for David to withhold the advice, or with Solomon to reject
391.] DAVID S PREPARATION FOR THE TEMPLE. 35
it. Remember, it is for eternity, and not for time only, that
you should live ; and, if you disregard the admonitions of your
parents, they who now so long for your welfare, will be swift
witnesses against you at the day of judgment.]
3. To all who are here present
[It is not unbecoming a minister of Christ to regard his
flock with parental solicitude, or to address them in the lan
guage of our text. Let me then address each of you, as it
were, in the presence of the whole collective body, and urge
you to seek after God with your whole hearts. Rest not in
a formal routine of duties, or in a partial conformity to his
revealed will : but see that your * hearts are right with him ;"
and never rest till you have " the witness of his Spirit," and
"the testimony of your own conscience, that in simplicity and
godly sincerity you have your conversation in the world." Such
a state of mind is most desirable for every one of us ; and it
is the best preparative, no less for the duties of this life, than
for the enjoyments of the life to come.]
CCCXCI.
DAVID S PREPARATION FOR THE TEMPLE.
1 Chron. xxix. 2. Now I have prepared with all my might for
the house of my God.
THERE is no end to the benefits which we may
derive from Scripture history. What if our situation
and circumstances be different from those which are
there adverted to ? the advantage to be received from
the relation of them is not a whit the less : on the
contrary, it often happens, that the voice of God in
them is on that very account the more powerful.
Take, for instance, the example before us. David,
of his own mind, desired to build a temple for the
Lord: and he was forbidden to do it: yet "with all
his might he prepared for it;" though it was never to
be done till he should be removed to a better world.
It may be said, and with truth, that we are not, nor
are at all likely to be, in circumstances like his : yet
will his example be found of very peculiar use, whilst
I set before you,
I. The zeal he manifested for the building of a ma
terial temple to the Lord
D2
SG 1 CHRONICLES, XXIX. 2. [391.
Though forbidden to execute his wishes, he was
not forbidden to prepare for the execution of them
by his son and successor on the throne of Israel. He,
therefore, availed himself of the wealth and influence
which God had given him, himself to contribute, out
of his own personal property, above eighteen millions
of our money ; and to promote a similar liberality
amongst his subjects, who contributed above thirty
millions. The amount of both together was fifty
millions of pounds. Now, it may be asked, On what
principle did he proceed ? And why should he so
strip both himself and his people of their possessions,
for the purpose of raising a structure to the Lord ?
I answer, he did it,
1. To honour God
[David had built for himself a noble palace : and he
could not endure to live in a house of cedar himself, whilst
the ark, which was the symbol of the divine presence, " dwelt
between curtains." True, no earthly house could be a fit
habitation for Him who filleth heaven and earth : but still it
was more seemly that there should be for God a fixed abode :
and by making it " exceeding magnifical," it would become an
object of admiration to all the surrounding nations. It would
also fill with reverence all his own people ; and thus be the
means of ^honouring God among them, and of exalting in their
esteem its Divine Inhabitant. And \vas not this an object
worthy to be promoted, whatever might be the trouble, or
w r hatever the expense ?]
2. To bring down a blessing upon his whole
land
[Greatly would it facilitate the access of all the people to
their God, especially when they should come up annually, at
the three appointed seasons, to worship there. And much
would they see that would afford them abundant edification.
Indeed, the candlesticks and lavers that were used in the
tabernacle were multiplied ten-fold in the temple : and the
accommodations for the worshippers would be enlarged, per
haps an hundred-fold. Whilst, therefore, the very sight of
that magnificent structure would fill them with reverential
awe, they would derive exceeding great comfort and encou
ragement from the increased facilities of social worship. And,
beyond a doubt, in proportion as they delighted in drawing
nigh to God, God \vould delight in drawing nigh to them ;
f391.]j DAVID S PREPARATION FOR THE TEMPLE. 37
and in proportion as they sought him, he would be found of
them, and pour out his benefits upon them.
And could a monarch improve his wealth and influence
better than in such a work ? No, surely : no labour, however
great, nor any sacrifice, however costly, would be ill bestowed
in the advancement of so blessed and desirable an end. Mil
lions of gold and silver were well appropriated to a cause like
this.]
But greater far is,
II. The zeal that becomes us in raising a spiritual
temple in his name-
In reference to this work, no prohibition is issued
to any living soul ; but, on the contrary, a command
ment is given to all. And infinitely more does it
deserve our utmost exertions : we all are called to
aid in raising this nobler edifice
[Yes, a nobler edifice it is indeed 1
Its foundation is more solid. The material temple, doubt
less, was built on a foundation well fitted for its support. But
Jesus Christ is, " the foundation laid in Zion :" on him must
we raise the edifice 3 ; or rather "on the foundation of the
Prophets and Apostles, Jesus Christ himself being the chief
corner-stone V
Its materials are more precious. Doubtless of timber and
stone there was the most careful selection that could be made.
But our temple consists of" living stones ," every one of them
penetrated by the Spirit of God, and animated with the very
life that is in Christ Jesus d .
Its architect is more honourable. Bezaliel and Aholiab are
immortalized by their unrivalled skill. But of the Temple in
which our assistance is required, it must be said, " Its Builder
and Maker is God e ." There is not a stone belonging to it
which has not been hewn out of the quarry by God himself,
and formed and fashioned by Him who built the universe : so
true is that declaration of the Apostle, " We are God s work
manship, created in Christ Jesus unto good works 1 ."
Far nobler sacrifices, too, are offered in it. All the cattle
upon a thousand hills were not worthy to be compared with
the sacrifice of a broken and contrite spirit. " With every
such offering God is well pleased :" and the temple itself is
infinitely more raised in his esteem, on account of the offerings
presented there ? . Not one is ever inflamed with his heavenly
a Isai. xxviii. Hi. b Eph. ii. 20. 1 Pet. ii. 4, f>.
(i Gal. ii. 20. Col. iii. ;3, 1. ^ Ilcb. xi. 10.
1 Kph. ii. 10. P Lsai. Ixvi. 1, 2.
38 1 CHRONICLES, XXIX. 2. [391.
fire, but the odours of it ascend up before him with acceptance,
and are ** well pleasing to him through Jesus Christ h ."
The manifestations of God in it are also more bright. True,
in the material temple, God so filled it, that the priests could
no longer stop to minister there 1 . But in his spiritual temple
he dwells, not by a bright cloud, the symbol of his presence,
but by his own immediate presence ; making it " his habi
tation through the Spirit k ," and displaying to the view of every
faithful worshipper " all the glory of the Godhead in the face
of Jesus Christ 1 ."
The whole economy of it, also, is more lasting. The material
temple has been so entirely destroyed, that not even its site
can now be accurately ascertained. But the spiritual Temple
shall endure for ever, as we are told by the beloved Apostle :
" I heard a great voice out of heaven, saying, Behold, the
tabernacle of God is with men, and he will dwell with them,
and they shall be his people, and he will be their God. And
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 m ." The Romans utterly subverted the one: but not
all the power and policy of hell shall ever prevail against
the other.]
What zeal, then, can be too great, in promoting
such a work as this ?
[Did David " prepare with all his might for the house
which he was forbidden to construct?" Surely we should spare
no labour and no cost in advancing the work to which we are
called. We should devote to it both our persons and our
property: our persons doubtless in the first instance , for with
out that sacrifice, all the wealth of kingdoms would be a vain
and empty, yea, a hateful and detestable offering : but with
that, we must present also our gold and our silver, to the
utmost extent of our power p . It cannot be that men should
go forth to preach the Gospel to Jews and Gentiles, all over
the world, at their own cost : nor can the Holy Scriptures be
translated into all languages, and be dispersed over all countries,
without great and liberal contributions. But if David and his
subjects gave so richly of their substance to raise a temple of
wood and stone, and even adored God for giving them the
inclination and ability to contribute 01 , much more should we
h Ps. li. 17. * 1 Kings viii. 10, 11. * Eph. ii. 22.
1 2 Cor. iii. 18. m Rev. xxi. 3, 4. n 2 Cor. viti. 5.
Isai. Ixvi. 3. Rom. xii. 1. P ver. 13, 14.
( i 2 Cor. viii. 3, 4. If there were only 12,500/. raised, as for the
London Society, it would occupy the space of 4000 years ! How little
do we, for the souls of God s Ancient People, in comparison of David!
392. J SAINTS STRANGEUS ON EARTH. 39
be willing to give all that we can spare I had almost said, all
that we possess, for the advancing of God s kingdom over the
face of the whole earth.
Shall it be thought that our present contributions are large?
Suppose them to be fifty thousand a year; there will be a
lapse of a thousand years before we have collected what David
and his servants gave, before so much as a single stone was laid.
Shall it be said, as it often is, in reference to the Millennium,
" It will not take place in our day?" Be it so, if you please :
yet learn from David, that that consideration, even if it were
certain, should not induce you in the least degree to relax
your exertions. You should still " prepare for it with all
your might," and help it forward to the utmost of your
power
If any one say, " I can do nothing towards that great work;"
let him know, that he has at least one Temple to prepare, even
his own soul, which must, ere it can be happy, become " a
Temple of the living God r :" that you must prepare, by peni
tence and faith, to be the habitation of Almighty God 8 . But
take care that " Christ be the foundation on which you build;
for there neither is, nor can be, any other 1 ." Take care, also,
what your superstructure is : " If it be hay, straw, stubble, it
will be burnt up. It must be of gold, and silver, and precious
stones," in order to be approved of the Lord u . Take care,
also, not to retain in your bosom any evil disposition. God
could not endure that his temple of old should be defiled ;
much less will he suffer with impunity any lusts to be harboured
in the soul of man: " If any man defile the Temple of God,
him shall God destroy : for the Temple of God is holy : which
Temple ye are x ." I call on every one of you, then, to be
"workers together with God" in this sacred cause y : and,
" whatever your hand findeth to do, do it with all your
might z ."]
r 1 Cor. iii. 16. and vi. 19. s 2 Cor. vi. 16.
4 1 Cor. iii. 11. " 1 Cor. iii. 1215.
x John ii. 1317. 1 Cor. iii. 17. > 2 Cor. vi. 1.
z Eccl. ix. 10.
CCCXCII.
SAINTS STRANGERS ON EARTH.
1 Chron. xxix. 15. We are strangers before thee, and sojourners,
as ivere all our fathers : our days on the earth are as a
shadow, and there is none abiding.
40 1 CHRONICLES, XXIX. 15. [392.
THE more truly pious we are, the more shall we
be clothed with humility. On no occasion had
David evinced more exalted piety, than in his pre
parations for the building and furnishing the temple,
which he was not permitted in his lifetime to erect.
" He had prepared for it with all his might," " be
cause he had set his affection to the house of his
God a ." He contributed to the amount of about
eighteen millions of money : and his people also
shewed a similar liberality, according to their power.
And what reflections did these efforts generate in his
mind? Was he filled with self-complacency ? or did
he assume any merit to himself? No: he gave to
God the glory of all that had been done, acknowledg
ing that the power to do it was the effect of his
bounty, and the disposition to do it the fruit of his
grace. A more sublime ascription of praise will
scarcely be found in all the Book of God, than that
which he uttered on this occasion. He bore in mind,
that, as his continuance here was but of short dura
tion, it became him to exert himself with all possible
zeal, whilst any opportunity to serve God remained.
The expressions which he made use of in my text
will lead me to shew you,
I. The state of man as it is here represented
Man is but "a stranger and sojourner" upon
earth
[This world is not our home. If we are saints indeed, we
have been born from above : we are children of a heavenly
Father : we are of " the family of which Christ is the head,"
and the glorified saints and angels are the members: and
heaven itself is the inheritance to which we are begotten b .
This world is but a wilderness, through which we are passing
to our Father s house. We are mere pilgrims here. The
people amongst whom we sojourn are governed by different
laws, and speak a different language, and are strangers to us,
even as we are to them. Our communion with them is such
as necessity alone requires. Wherever we are, we are only
like travellers in an inn. Our stay is of uncertain duration.
If our accommodations be good, we are thankful for them ; but
a ver. 2, 3, i> 1 Pet. i. 3, 4.
392.] SAINTS STRANGERS ON EARTH. 41
not much elated, because we regard them as merely momen
tary, and have our minds intent on far higher joys to come.
On the other hand, if our accommodations be of a less com
fortable nature, we feel no great disappointment. We con
sider that as incident to our state as travellers ; and are consoled
with the thought, that in due season we shall reach our home,
where there is fulness of joy for evermore.
This has been the state of all the saints, from the beginning :
the patriarchs " confessed it to be theirs ; " and gloried in the
thought that they were " seeking a better country, " which
they should inhabit for ever .]
This representation is confirmed by actual expe
rience
[" Our days on earth are but as a shadow, and there is
none abiding." Behold the shadow of a cloud passing over
the fields ; how rapidly does it proceed ! and how speedily does
it vanish, not leaving the slightest trace of it behind ! Thus
generations pass away, and " the places where they have lived
know them no more." " No one has found here any con
tinuing city." The antediluvians lived for eight or nine
hundred years ; yet they died at last. How short, then, is
our continuance, now that the term of life is reduced to seventy
or eighty years ! Let the oldest of us look back : our life seems
to have been but "a mere span:" it has "declined as a sha
dow 1 ;" it has come to an end, "as a tale that is told e ;" it has
been " as a vapour, that appeareth for a moment, and then
vanisheth away f ." Thus it has been with all, however great,
or however good. The kings of the earth, that have made all
the world to stand in awe of them, have passed away ; yea, and
their very empires have vanished with them. Where are now
the Assyrian, Babylonish, Persian, Grecian, and Roman em
pires ? They have been swallowed up, as it were, and lost ;
together with the monarchs by whom they were established.
In like manner, " the Prophets and Apostles, where are they?"
they filled but an appointed time, and then were taken to their
eternal rest. But, in truth, the very place where we are as
sembled gives us a convincing evidence, that, whether by choice
or not, the same character pertains to every one of us ; we are
but pilgrims upon earth, hastening every moment to our des
tined home.]
Let us, then, mark,
II. The conduct which the consideration of that
state is calculated to inspire
c Heb. xi. 13, 14. (1 Ps. cii. 11. c Ps. xc. 9.
f Jam. iv. 14.
42 1 CHRONICLES, XXIX. 1.5. [392.
Frequently is the consideration of that state urged
upon us, as a motive to that habit of mind which
the state itself demands. " I beseech you, then, as
strangers and pilgrims g ,"
1. Be moderate in your regards for earthly things
[A man intent on reaching his destined home, would not
think of making a place his rest, because of its beautiful pro
spects or its comfortable accommodations. He would be
pleased with them, and thankful for them as refreshments by
the way; but he would not think of resting in them as his por
tion. So must we look beyond these transient things, and rest
in nothing short of our destined home. To this effect is the
counsel of the Apostle Paul: " This I say, Brethren, the time
is short : it remaineth, that both they that have wives be as
though they had none ; and they that weep, as though they
wept not; and they that rejoice, as though they rejoiced not;
and they that buy, as though they possessed not ; and they that
use this world, as not abusing it : for the fashion of this world
passeth away V " Let your moderation, then, be known unto
all men:" and " set your affections on things above, and not
on things on the earth."]
2. Be diligent in the prosecution of your journey
heaven-ward
[You have no time to lose. Whether your stay in this
wilderness be more or less protracted, you will find every hour
short enough for the making of such a progress as will ensure
a happy termination of your labours. You are not merely in
a journey; but in a race, which requires the most strenuous
and unremitted exertions. Whatever advance you may have
made, you are to " forget what is behind, and to press forward
to that which is before, that so you may attain the prize of
your high calling." And never are you to be weary of well
doing; for " then only will you reap, if you faint not."]
3. Avail yourselves of the aids which God has pro
vided for you by the way
[To his people in the wilderness, God gave a daily supply
of manna from the clouds, and of water from the rock that
followed them. And similar provision has he made for us
also, in our way to the promised land : and, in the strength
of it, we may prosecute our journey without fear. If we are
" strong in the Lord, and in the power of his might," what may
we not undertake, with a full assurance of success ? We need
g 1 Pet, ii. 11. h 1 Cor. vii. 29, 30.
393.] UPRIGHTNESS OF HEART REQUIRED. 43
not draw back from any labour ; for " the grace of Christ shall
surely be sufficient for us: " nor need we fear any enemy; for we
shall be " more than conquerors, through Him that loved us."]
4. Keep your eye fixed on heaven, as your home
[What would ever divert your steps, or retard them for an
instant, if you contemplated, as you ought, the blessedness that
awaits you at the close of your journey? To be in your Fa
ther s house, in the very mansion prepared for you ; yea, and
in the very bosom of that Saviour, who went, as your fore
runner, to prepare it to have all your trials for ever terminated,
and all your dangers for ever past, and all your labours for
ever closed ; and to have nothing but an eternity of bliss, such
as no words can express, no imagination can conceive what
joy will you feel in the retrospect, what exultation in the
prospect, and, above all, what recollections as arising from the
stupendous mystery of redemption, whereby the whole has
been accomplished for you ! Set before you this prize ; and
then tell me, whether you will ever need any thing to carry
you forward in your heavenly course. Truly, the contempla
tion of that glory will swallow up every thing else, even as the
stars of heaven are eclipsed by the meridian sun. Joys will be
no joys, and sorrows no sorrows I mean, not worth being so
accounted if only you keep heaven in your view : for neither
the comforts " nor the sufferings of this present life are worthy
to be compared with the glory that shall be revealed in us V
Moses k , and Paul 1 , and all the saints m , yea, and even the Lord
Jesus Christ himself", were animated by this thought : and, if
it fully possess your mind, you can never faint, nor ever come
short of the rest that remaineth for you .]
i Rom. viii. 18. k Heb. xi. 24 26. l Acts xx. 24.
m Heb. xi. 35. n Heb. xii. 2. 2 Pet. i. 10, 11.
CCCXCIII.
UPRIGHTNESS OF HEART REQUIRED.
1 Chron. xxix. 17. I know also, my God, that thou triest the
heart, and hast pleasure in uprightness.
THE true way to form a correct estimate of our
actions is, to consider the principles from which they
flow : for it is very possible that an act, which may
be highly esteemed amongst men, may be an utter
" abomination in the sight of God V on account of
a Luke xvi. 15.
44 1 CHRONICLES, XXIX. 17. [393.
the motives by which we have been actuated in the
performance of it. Jehu obeyed an express command
of God in destroying the house of Ahab ; and was
even rewarded by God for it ; whilst yet he was also
punished for it, because, in what he did, he was im
pelled only by his own pride and vanity, instead of
consulting, as he should have done, the glory of his
God b . " Man looketh only on the outward appear
ance; but God looketh at the heart c ." The efforts
which David made in preparing for the erection of
the Temple were amazing : yet, if they had proceeded
from a desire of man s applause, they would have been
of no value before God. But David sought only to
glorify his God : and for his integrity, in this respect,
he could appeal, yea, and did appeal, to the heart-
searching God: " I know, my God, that thou triest
the heart, and hast pleasure in uprightness:" and I
can affirm, as in thy presence, that " in the upright
ness of my heart I have willingly offered all these
things*."
From this striking and confident declaration, I shall
take occasion to shew,
I. What is here affirmed of God-
Two things are here asserted respecting God:
1. His knowledge of the human heart
[" The eyes of the Lord are in every place, beholding the
evil and the good e ." Nor is it a mere cursory view which lie
takes of the things that are passing in the world : he inspects
them all : he marks the most hidden actions of mankind : he
observes with accuracy the principles from which they flow.
Not so much as a thought escapes his notice; no, nor the
most fleeting " imagination of a thought 1 "." " He searches the
heart, and tries the reins B ," in order that not the slightest
motion of the soul may escape him. He so " ponders the
ways of men 11 ," that not a turn in them is unobserved ; and so
" weighs their spirits 1 ," as infallibly to ascertain the precise
measure of every principle contained in them. In natural
productions, this is done with a considerable degree of accuracy
l) Compare 2 Kings x. 30. with Hos. i. 4. c 1 Sam. xvi. 7.
d The text, with the clause following it. c Prov. xv. 3.
r Gen. vi. 5. 1 Chron. xxviii. 9. s Ps. vii. 9.
h Prov. xx i. 2. * Prov. xvi. 2.
393.] UPRIGHTNESS OF HEART REQUIRED. 45
by chemists : but no chemist can subject the heart of man to
this process : that is the work of God alone k : but it is a work
which he is executing every day, and every hour, over the face
of the whole earth : and in his book of remembrance he records
the result of his observations on every child of man 1 . In
truth, if he did not thus search the heart, he would not be
able to judge the world. But, seeing that " all things are
naked and opened before him, and that he is a discerner of
the thoughts and intents of the heart" 1 ," and that the darkest
recesses of it are to him as clear as the light of day", we may,
without hesitation, say with Job, " I know that no thought
can be withholden from thee ."]
2. His love of uprightness
[He requireth truth in the inward parts p ; and whatever
is contrary to it, he utterly abhors. " He made man upright"
in the first instance q , and pronounced his work to be "very
good r ." In his works of grace he seeks to restore to man that
uprightness : and never will he look with complacency on any
child of man, till that change is wrought. By uprightness,
however, we are not to understand sinless perfection : for, if
none but those who have attained that were objects of his
love, there would not be found one upon the face of the whole
earth ; seeing that " there is no man that liveth, and sinncth
not 5 ." But, in desire and purpose, we must be perfect. There
must be in us no allowed sin. " Our heart must be right with
God*." He will not endure " a divided heart 11 ." There must
be in us a simplicity of aim and intention : no leaning to self;
no corrupt bias ; no undue mixture of carnal motives or prin
ciples: we must be "without guile in our spirit x ," if we
would approve ourselves to him. Where a person of this
character is, God views him with pleasure y , and listens to him
with delight 2 . The testimony borne to Nathanael is a clear
evidence of this. No human eye saw him " under the fig-
tree;" nor could any person, who had seen him, have ventured
to pronounce upon his character in such decided terms. But
God had searched his heart, and " found it perfect before
him a ." That his delight in such characters might be fully
known, he has recorded it in his word ; and, for the encou
ragement of all future generations, has borne witness to
Nathanael, saying, " Behold an Israelite indeed, in whom
there is no guile V
k Rev. ii. 23. ] Ps. Ivi. 8. m Heb. iv. 12.
n Ps. cxxxix. 11, 12. Job xlii. 2. P Ps. li. G.
<i Eccl. vii. 29. r Gen. i. 26, 31. s 1 Kings viii. <1(j.
1 Ps. Ixxviii. 37. u Hos. x. 2. x Ps. xxxii. 2.
y Prov. xv 8, 9. 7 - Prov. xi. 20. a 2 Kings xx. 3.
b John i. 47.
46 1 CHRONICLES, XXIX. 17. [393.
Know, then, that " God has pleasure in uprightness." He
has pleasure in it as a conformity to his Law, a correspondence
with his own image, the very end and consummation of all his
works.]
Such being the mind of Almighty God, let us con
sider,
II. What effect the knowledge of it should produce
upon us-
No subject whatever has a wider scope, or needs
more to be seen in all its diversified bearings, than
that before us. The consideration of God s omni
science, and of his exclusive approbation of what is
holy, should operate forcibly on every child of man.
It should operate to make us,
1. Humble in our review of our past lives
[Who amongst us could stand, if God were to enter into
judgment with us? Who, if God should "lay judgment to
the line and righteousness to the plummet," would be found
to have been upright before him? Let us take even the best
day of our whole lives, and try ourselves by the holy Law of
God ; or rather, not by the Law as it is in itself, but as it has
been known and understood by us ? Let us take even our
own standard of duty to God and man, and say whether we
have fulfilled whether we have even striven to fulfil it ?
whether we have laboured, as men in earnest, to get our views
of duty rectified and enlarged, in order that we might not,
through ignorance, come short of it in any thing ? Let us
think whether we can appeal to the omniscient and heart-
searching God, that we have studied his blessed word in
order to learn his will, and cried to him for grace to enable us
for the performance of it ? In short, let us see, whether for
one day or hour we have been truly upright before God, so
as to have not a wish of our hearts comparable to that of
pleasing, serving, glorifying him ? If, then, we cannot stand
this test even for the best day of our whole lives, what must
have been our state taken in the aggregate, from the first mo
ment of our existence to the present hour ? Tell me whether
it is possible for us to abase ourselves too much ? Job, with
all his perfection, " abhorred himself in dust and ashes c :" tell
me, then, what should be the posture of our souls before
God ? Verily, there should not be a day or an hour, through
out all our future lives, wherein we should not " put our
c Job xlii. 6.
393.] UPRIGHTNESS OF HEART REQUIRED. 47
hands on our mouths, and our mouths in the dust, crying,
Unclean, Unclean d ! "]
2. Earnest in our desires to be found in Christ
[Whither should such guilty creatures flee, but to the
Saviour ? to Him who has expiated our guilt, and wrought out
a righteousness wherein we may stand accepted before God ?
To think of procuring remission of our sins by any obedience
of our own, were madness. Satan himself might attempt it as
reasonably as we. ! with what joy should we hear of the
provision made for us in the Gospel ! of an incarnate God !
of a sacrifice for sin ! of a sacrifice commensurate with the
necessities of a ruined world ! of a free access to the Father
through that sacrifice ! of acceptance with Him, simply through
faith in it as a propitiation for our sins ! of every thing being
treasured up in Christ for us e , so that it may be secured
against a possibility of being lost f , and may " be received at
all times, out of his fulness," through the exercise of faith and
prayer^! Let us but see in what light we stand before God, as
viewed in ourselves, and we shall most cordially unite with the
Apostle Paul, in " desiring to be found in Christ, not having
our own righteousness, which is of the Law, but the righteous
ness which is of God by faith in Christ 11 ."]
3. Watchful against the assaults of our great ad
versary
[Even in Paradise, whilst yet our first parents retained
their integrity, did Satan prevail to beguile them. What,
then, will he not do with us, if we be not constantly on our
guard against him? He can assume " the appearance of
an angel of light 1 :" how, then, can we hope to stand against
his wiles, if Almighty God do not interpose to preserve us?
It is not necessary for his purpose, that lie should draw us into
gross sin: he effects our destruction no less certainly, if he
only " beguile us from the simplicity that is in Christ k ." If
he succeed only so far as to keep us from being upright before
God, he needs no more to ruin us for ever. Beloved Brethren,
reflect on this, and cry mightily to God to arm you against
him on every side ] ; that, whether he assume the violence of a
lion m , or the subtlety of a serpent", he may never be able to
prevail against you.]
4. Faithful in examining every motion of our
hearts
d Lev. xiii. 49. Lam. iii. 29. Col. i. 19.
f Col. iii. 3. * John i. 1C. h Phil. iii. 9.
1 2 Cor. xi. 14. k 2 Cor. xi. 3. ] Eph. vi. 11.
m 1 Pet. v. 8. " Rev. xii. 9.
48 1 CHRONICLES, XXIX. 17. [;J<);j.
[If Satan were less active, we should still be in continual
danger, from the deceitfulness and depravity of our own
hearts. We are ever ready to " put evil for good, and dark
ness for light ." Self-love is so predominant in the best of
us, that we rarely can discern, and never without the most
careful observation, the true motives by which we are ac
tuated. We give ourselves credit for a purity, which we but
rarely attain : and hence, in ten thousand instances, we de
ceive our own souls p . But w r e cannot deceive God. When
he searches our heart and tries our reins, we cannot impose
on him. The least obliquity of mind or principle is as obvious
to him, as the greatest and most open enormity. We should
therefore carefully examine ourselves as to the motives and
principles from which we act; yea, and should beg of God,
also, to " search and try us, and to see if there be any wicked
way in us, and to lead us in the way everlasting q ."]
5. Constant in prayer for more abundant grace-
fit is by the grace of Christ alone that we can do any
thing that is good r . Without that, we should be "carried
captive by the devil at his will." But it is not by grace once
received, that we are to stand : we must have daily supplies of
grace : and in seasons of temptation we must have a greater
measure of grace imparted to us, according to the augmented
measure of our necessities. But this can only be brought in
by prayer. St. Paul, under the buffetings of Satan, cried
earnestly to the Lord Jesus Christ for succour and support.
Yet he did not at first succeed. Therefore he renewed his
supplications again and again; till at last the Lord Jesus
Christ answered him, " My grace is sufficient for thec;" and
assured him, that " Jehovah s strength should be made per
fect in his weakness 8 ." This enabled the Apostle to " glory
in his infirmities ; " and to acquiesce cheerfully in the trial,
from a confidence that " the power of Christ should rest upon
him." So should we also, under a sense of our constant
liability to fall, commit ourselves entirely to God ; crying
with eager and constant importunity, " Hold thou me up, and
I shall be safe 1 ."]
G. Careful in our endeavours to approve ourselves
to God-
[To God we should act, and not to man. Through a sweet
consciousness that he was doing this, David could rejoice in
his own uprightness : as Paul also did, when he said, " Our
rejoicing is this, the test : mony of our conscience, that in sim-
Isai. v. 20. P Jam. i. 26. <i Ps. cxxxix. 23, 24.
r John xv. o. s 2 Cor. xii. 9. l Ps. cxix. 117.
394J LIBERALITY IN GOD s SERVICE COMMENDED. 49
plicity and godly sincerity, not with fleshly wisdom, but by
the grace of God, we have had our conversation in the world u ."
Our wisdom is, to " set the Lord alway before us x ," and to
walk as in his immediate presence. We know what an influ
ence the eye of a fellow-creature has over us, in things which
are cognizable to him : and if we could realize the idea of
God s presence, and see inscribed on every place, " Thou,
God, seest us?," we should walk far more circumspectly than
we do, particularly in our private intercourse with God. En
deavour, then, to " stand perfect and complete in all the will
of God 2 :" rest in no attainment short of that. " Let all
guile be put away from you." Determine, through grace,
that God himself shall discern no allowed evil within you : so
shall you " walk holily and unblamably before God," and be
kept " sincere and without offence until the day of Christ a ."]
u 2 Cor. i. 12. x Ps. xvi. 8. y Gen. xvi. 13.
z Col. iv. 12. a Phil. i. 10.
CCCXCIV.
LIBERALITY IN GOD s SERVICE COMMENDED.
1 Chron. xxix. 17, 18. Now have I seen witli joy thy people,
which are present here, to offer ivillingly unto thee. O Lord
God of Abraham, Isaac, and of Israel, our fathers, keep this
for ever in the imagination of the thouglits of the heart of thy
people, and prepare their heart unto thee.
RELIGION, in whomsoever it is seen, is exceeding
beautiful ; and all its exercises and operations deserve
our most attentive regard. But when it shines forth
in persons of high station, or is exhibited in the united
efforts of a multitude, it excites our highest admira
tion. Who can behold the three thousand converts
on the day of Pentecost, " all of one heart and one
soul," all living together in the devoutest fellowship
with God and each other a , and dividing with each
other their possessions, that, being supported out of
one common stock b , they might be entirely freed from
all care about the things of this world; who can behold
this, I say, and not admire " the exceeding grace of
God in them?" In the chapter before us we have a
a Acts ii. 4147. b Acts iv. 3234.
VOL. IV. E
50 1 CHRONICLES, XXIX. 17, 18. [394.
powerful monarch at the head of all the chief men in
his kingdom, devoting their property to God, for the
purpose of erecting a stately edifice to his honour.
The prayer which David offered on the occasion, in
the hearing of them all, expressed, doubtless, their
sentiments as well as his own, and shews that they
were actuated, not by warm affections only, but by
a just and heavenly principle: for, while they were
performing a most exalted act of piety towards God,
they were not elated with pride, but filled with gra
titude to him for enabling and inclining them to
render him this service.
In discoursing on the words which we have just
read, we shall consider them,
I. In reference to the history before us
David had purposed to build a house unto the
Lord : but his intention, though approved and ap
plauded by his God, was not suffered to be carried
into execution, " because he had been a man of war,
and had shed much blood." Nevertheless he made
great preparations for it, in order that he might at
least testify the sincerity of his wishes, and facilitate
the accomplishment of them in God s appointed time.
The princes and people heartily concurred with him
in this good work ; and thereby filled his soul with
joy and gratitude. We may notice in the text,
1. The grounds of his joy
[His subjects manifested on this occasion an extraordinary
zeal for God s honour, and liberality in his service. Had they
been disposed to excuse themselves from engaging in this
expensive work, they might have urged many specious reasons
for declining it. They might have said, God has not required
this at our hands ; why then should we do it ? His " ark has
abode within curtains" for five hundred years; why then should
it not continue to do so? Must not any building which w r e
can raise, be altogether unworthy of his notice ? Have we not
other, and more imperious, calls for our money ? Have we not
many poor, whom we might relieve ; and many ignorant, for
whom we might provide instruction? Besides, have not our
families a claim upon us, that we should not so prodigally
lavish the wealth by which we are enabled to provide for
394. ] LIBERALITY IN GOD s SERVICE COMMENDED. 51
them? But no such objections were made. A desire to
glorify God swallowed up every selfish and worldly considera
tion; and the people vied with each other in contributing to
the utmost of their power, insomuch that above thirty millions
in gold and silver were dedicated by them to this service.
And was not this a proper ground of joy to the pious
monarch? It was at least a presumptive proof that their souls
were penetrated with true religion. Some indeed might have
been influenced by baser motives ; but the greater part were
doubtless animated by love to God : for they had been long
amassing riches for this particular end : and, if their principle
had not been good, it would scarcely have operated so uni
formly and to such an extent. What then could afford a more
just occasion of joy than such a sight, whether to a prince
among his subjects, or a minister among his people, or a
parent among his children? Every one in whom true piety
exists, must of necessity rejoice in beholding such a testimony
of piety in others. But the people s conduct was also a pledge
that the grand design should in due time be completed. David
had set his heart on having the work accomplished, though it
was not to be performed by him, or even during his life.
Large as his own donations had been, they would not have
been sufficient without the aid of others: and if his own
example had not been followed while he was present to exert
his influence, he could have but little hope that any attention
would be paid to it after his death. But no room for such
fears was left. The people s zeal and liberality ensured suc
cess: and nothing remained, but that the plan which God
himself had given him for eveiy part of the work, should be
executed by Solomon his son. Well might he rejoice in such
a prospect. Well might he exult in the thought, that in
this amazing undertaking he had not laboured in vain or run
in vain.]
2. The expressions of his love
[Good impressions, especially when our temporal interests
are likely to be affected by them, are very apt to languish and
decay. As the gratitude of the Israelites, promising as it
appeared at the first moment when their enemies were over
whelmed in the sea, vanished within the space of a few days,
so the zeal and liberality which are called forth on some parti
cular occasions are too often found to yield after a time to the
suggestions of prudence and economy. None but God can
" put a good desire into the heart c ;" nor can any but God
preserve it there. Under a full conviction of this truth, David
entreated God to " keep these good dispositions in the hearts
c 2 Cor. viii. 16.
E 2
52 1 CHRONICLES, XXIX. 17, 18. [394.
of his people," and to " prepare more fully and entirely their
hearts unto him." The accumulation of words which he uses
on this occasion suggests, that, if there be not a living prin
ciple of piety in the heart, the actings of it will be of short
continuance ; if there be no spring or fountain, the channel
will soon cease to flow.
Now this devout application to God on their behalf was the
strongest possible expression of his love towards them : for
what other thing could tend so much either to their present
or eternal felicity as a continuance of these liberal and devout
affections ? It conduced exceedingly to their present happiness.
From the joy which they manifested on the occasion, it might
be supposed rather that they had unexpectedly acquired some
large property. This would have been a more common and
natural source of joy. But they felt happiness in parting with
their wealth : they found it "more blessed to give than to receive :"
they experienced a more refined and elevated pleasure than
the largest acquisitions could possibly have conveyed d . And,
instead of thinking that they conferred any obligation upon
God by these sacrifices, they felt themselves indebted to him,
in exact proportion to the cheerfulness and liberality with
which they were enabled to offer to him 6 . Moreover it tended
also to their eternal happiness. Their gifts could not purchase
heaven, it is true ; nor could their liberality merit any thing
at God s hands: but God has been graciously pleased to say,
that even " a cup of cold water, if given to him, or for his
sake, in a becoming manner, shall in no wise lose its reward:"
nay, he would consider himself as " unrighteous, if he were to
forget our works and labours of love which we have shewn
towards his name f ." Without arrogating any merit to our
selves therefore, we may say, that " the fruits of generosity
shall abound to our account 8 ;" that " what we lay out for the
Lord shall be repaid us again h ;" and that in being ready to
distribute our wealth in his service, we " lay up in store for
ourselves a good foundation against the time to come, that we
may lay hold on eternal life 1 ."
On these accounts David prayed that these holy dispositions
might be kept alive in their hearts; and in this prayer he ex
pressed in the most effectual manner his love towards them.
If he had flattered them, he might have gratified their pride ;
but in praying for them he consulted their best interests.]
Having noticed the words in reference to the
history before us, we shall consider them,
d 2 Cor. viii. 0. e ver. 14.
f Heb. vi. 10. s Phil. iv. 17.
h Prov. xix. 17. 1 Tim. vi. 18, 19.
394.1 LIBERALITY IN GOD s SERVICE COMMENDED. 53
II. In reference to that which is typically represented
by it k
The material temple was a type of the Christian
Church, even of that temple which is " built on the
foundation of the Apostles and Prophets, Jesus Christ
himself being the chief corner-stone ."
This temple we are now called upon to build
[God has of late years stirred up an almost unprecedented
zeal to erect this temple in heathen lands. Every denomina
tion of Christians has stood forth on this occasion. The
Moravians, with unrivalled perseverance, led the way. Inde
pendents and Baptists, Methodists and Presbyterians, have
followed, according to their respective abilities. The Church
of England has long had two Societies engaged in this glorious
cause" 1 : and of late a third has arisen, whose attention is prin
cipally directed to AFRICA and THE EAST". None of these
interfere with each other: there is room for all; and there is
need of all. It might be thought better perhaps if all were
combined in one: but, considering what human nature is, we
cannot expect that all should so perfectly coalesce, as to pro
secute their plans with sufficient unanimity: and it is certain
that far greater efforts are likely to be made, when all can
exert themselves in a way congenial with their own sentiments,
than if they were called upon to support a plan which they
did not wholly approve.
That such a spirit should be so generally diffused, must
k If this were the subject of a Sermon for Charity or Sunday
Schools, the words following the text, " And give unto Solomon my
son a perfect heart," should form a part of the text. Then the
second head might be treated in reference to, 1st, The Christian
Church ; and 2dly, The souls of men. Under the former of these the
propriety of supporting Missions might be stated ; and under the
latter, (see 1 Cor. vi. 19. and 1 Pet. ii. 4, 5.) the importance of
having the soul built up as an habitation for God. The necessity of
postponing all other considerations to this may be shewn from hence,
that if David disposed of his wealth so liberally for the constructing
of an edifice of stone for God, much more should we disregard the
acquiring of wealth in comparison of making our souls a temple for
him. A particular address might then be made to the children, to
shew them, that the ultimate end of the charity was to put them in
the way of obtaining a perfect heart, and that they should concur in
this design to the utmost of their power.
I Eph. ii. 20.
m That for promoting Christian Knowledge ; and that for propa
gating the Gospel in Foreign Parts.
II Here an account may be given of what has been done by them.
54 1 CHRONICLES, XXIX. 17, 18. [394.
surely be a matter of rejoicing to every one that has the
interests of religion at heart. And we trust that, in reference
to this assembly, we may adopt the words of the text, " Now
have I seen with joy thy people which are present here to offer
willingly unto thee."]
Let us then imitate the example now set before us :
1. Let us offer willingly
[Difficulties and objections are very apt to arise in the mind,
especially when we want a plea for withholding or limiting our
contributions. But what objection can be urged, which would
not have had incomparably greater force on the foregoing occa
sion ? Indeed the reasons that should animate us to exertion,
are ten-fold stronger than any which David could have urged in
support of his measure. God might have been known and
worshipped, even though that costly edifice had not been reared :
but how shall he be known among the heathen, if none be sent
to instruct them ? How could he have been known by us when
in our heathen state, if none had pitied our ignorance, and
laboured for our relief? Since then "we have freely received,
should we not freely give?" Though we have too much ignorance
at home, yet all have some means of instruction : and there are
none so far from God, but that the sound of the Gospel may
reach their ears, and convert their souls. But this is not the
case with the heathens. If we send them not the light of divine
truth, they must abide in darkness and the shadow of death.
Let us therefore discard from our minds every thought, except
that of zeal for God and compassion for our fellow-creatures.
And "let us give not grudgingly, or of necessity; for God
loveth a cheerful giver."]
2. Let us offer bountifully
[If we had been asked, what would be proper for David to
give towards the building of the temple, we should probably
have thought ten thousand pounds a large sum : we should
scarcely have judged it reasonable to require of him so large a
subscription as an hundred thousand pounds : yet he not only
gave as much as that, but ten times as much ; yea, a hundred
times as much; yea, almost two hundred times as much. Inde
pendent of the immense treasures dedicated as spoils taken
from his enemies, he gave, out of his own purse, gold and silver
to the amount of above eighteen millions of money. And what
was it that prompted him to such astonishing liberality ? He
himself tells us in the preceding context; " I have prepared
with all my might .... because I have set my affection to the
house of my God Let the same principle operate in us: let
ver. 2, 3.
394. J LIBERALITY IN GOD*S SERVICE COMMENDED. 55
us set our affection to the work of Christ, and the salvation of
our feUow-creatures, and then our ability alone will determine
the measure of our contributions. Instead of waiting for argu
ments to overcome a parsimonious and reluctant spirit, we
shall be "willing of our own selves to give, not only according to
our ability, but even beyond our proper ability ; and with
much entreaty we shall urge and compel, as it were, the ac
ceptance of our gifts" for the furthering of this blessed cause p .
The rich will give largely out of their abundance ; and the
poor will be casting in their not less acceptable mite ; and all
will unite in adoring God for the opportunity afforded them
to shew their love to him.]
3. Let us give in due order
[There is an offering which God requires, previous to his
acceptance of any other: it is this; "My son, give me thy
heart q ." Here then we must put to you the question which
David put to his subjects on that glorious occasion ; " Who
amongst you is willing to consecrate his service this day unto
the Lord 1 ?"
Who will consecrate himself to God as a Christian ? It
would be a blessed day indeed, if you w r ere all as unanimous
in this, as that assembly were in devoting their treasures unto
God. Could we but see you offering to him your hearts, we
need not add a word respecting your property ; for you would
feel that it is not possible to dispose of that in any other way
so happily for yourselves, so beneficially for the world, or so
honourably to God. Give then, I say, like the Macedonians ;
of whom St. Paul says, that "out of their deep poverty they
abounded unto the riches of liberality : " but, like them,
"give first YOUR OWN SELVES unto the Lord 8 ." Then you
will know, that all which you have is his ; and make no ac
count of your property, but as it may be subservient to his
glory 1 .
Permit me to ask further, Who will consecrate himself to
God as a Missionary ? It is in vain that materials are col
lected for a building, if there be none found to construct the
edifice. And alas ! here is the difficulty, here the want ! Of
those who are destined to the service of their God, how few
are found willing to sacrifice their earthly prospects, and their
carnal ease ! When God calls them to an arduous and self-
denying service, how do they, like Moses, multiply their ex
cuses, when they are actuated only by a fear of the cross !
God has been for many years saying to us of the Established
Church, "Who will go for us?" but there have been few
P 2 Cor. viii." 3, 4. <i Prov. xxiii. 26. r ver. 5.
8 2 Cor. viii. 2, 5. See also 1 Pet. ii. 4, 5. * ver. 14, 16.
56 1 CHRONICLES, XXIX. 17, 18. [394.
Isaiahs found to answer, " Here am I, send me u ." O that
there were less reason for that complaint, " All men seek their
own, not the things which are Jesus Christ s x !" If we even
knew that the fruits of our labours would not appear to any
great extent in our day, it were no reason for declining the
service to which we are called. David sowed, that others might
reap : our blessed Lord did the same : I pray God there may
be some found amongst us inclined and qualified to follow
their examples.]
To CONCLUDE
[If there be any, whether in the ministry or out of it, who
desire to be the Lord s, we pray that " our Covenant-God
would keep this in the imagination of the thoughts of their
hearts for ever." And if the raising of God s spiritual temple
among the heathen be an object worthy of our regard, let us
now vie with each other in our endeavours to promote it, and
shew our sense of its importance by the cheerfulness and
extent of our donations.]
u Isai. vi. 8. x Phil. ii. 21.
2 CHRONICLES.
cccxcv.
USE OF CHURCH MUSIC.
2 Chron. v. 13, 14. It came even to pass, as the trumpeters and
singers were as one, to make one sound to be heard in praising
and thanking the Lord; and when they lifted up their voice
with the trumpets and cymbals and instruments of music , and
praised the Lord, saying, For he is good; for his mercy
endureth for ever: that then the house was filled with a
cloud, even the house of the Lord; so that the priests could
not stand to minister by reason of the cloud: for the glory of
the Lord had filled the house of God.
EVERY duty which we owe to God is excellent
in its season; nor is there any which is not peculiarly
suitable for particular persons, and under particular
circumstances. Repentance, prayer, attendance on
the preached Gospel, are eminently proper, not for
the ungodly alone, but for the saints also, whenever
a sense of ignorance, guilt, or helplessness, call for
such exercises. But the duty of praise seems to claim
a just preference before all others, not only because
it is more pleasant, and more comely for the upright,
but because in all others we receive from God;
whereas in this we give to God. Indeed God himself
declares, that he is more especially honoured by the
due performance of this duty ; " Whoso offereth me
praise, glorifieth me :" and in my text, he has given
the most abundant testimony of its acceptableness
to him.
Solomon having finished the temple, had now
brought up the ark of the Lord, and placed it in the
58 2 CHRONICLES, V. 13, 14. [395.
holy of holies; he had also offered innumerable
sacrifices on this glorious occasion ; and, while he
was praising God in concert with the priests and
Levites, and an immense band of vocal and instru
mental music, God came down into the temple, and
filled it with his glory ; " It came even to pass, as
the trumpeters," &c. c.
In discoursing upon these words, we shall con
sider,
I. The manner in which they praised God ;
II. The subject-matter of their praise ;
III. The token which God gave them of his appro
bation.
I. Let us consider the manner in which they praised
God-
Never since the creation of the world was there a
more glorious display of religious zeal than at the
dedication of Solomon s temple. Solomon had as
sembled " the elders of Israel, even the heads of all
the tribes, and the chief men in all the families of
Israel, to Jerusalem." He had collected also, not the
priests of one particular course, but all the priests
and all the Levites, to assist in this solemnity : and
this vast concourse of people, after having deposited
the ark in the place prepared for it, joined in praises
and thanksgivings to God: they praised God, unitedly:
we are told that " the trumpeters and singers were
as one, to make one sound." It is much to be
regretted, that, in our worshipping assemblies, the
greater part of the congregation never join in this
part of the service: they seem to think, that they
are not interested in it, and that it may well be left
to those few who may have studied music as a
science. But would it not appear absurd in the
highest degree, if the prayers also were left to a few
select persons, and the bulk of the congregation
were to sit still, as though they had no need to join
in the devotions ? And if this would be so evidently
absurd in the one part of the service, why should it
395. ] USE OF CHURCH MUSIC. 59
not be so in the other ? All indeed are not alike
qualified to join aloud ; but there are very few who
might not, by a little attention, easily qualify them
selves to join in this act of worship ; nor can there
be any one who is not bound at least to exercise his
mind, and " make melody in his heart to the Lord."
Indeed this is one great use of musical instruments
in the public worship ; they are serviceable to unite
voices which might otherwise be discordant, and to
help forward those, who through ignorance or diffi
dence might otherwise be silent. Therefore David,
in the last Psalm, exhorts us to praise the Lord
with stringed instruments and with organs; and
well knowing how easy it would be with such helps
to sing, he adds, " Let every thing that hath breath,
praise the Lord."
We must not however imagine, that the mere
lifting up of the voice is a sacrifice pleasing to God :
no ; he requires the service of the heart : and there
fore we observe, in the next place, that they praised
God devoutly*
It is said, in my text, that the trumpeters and
singers were as one, to make one sound " in praising
and thanking the Lord."
We know, that the uttering of a prayer without
any sense of our need, or any desire of the things we
ask for, is no other than a solemn mockery, which
is in the highest degree displeasing to God : so the
singing of psalms and hymns without any sense of
joy and gratitude, is a hypocritical service, and
wholly unacceptable to God : we may indeed please
the congregation, and establish our own reputation
for skill ; but these are very unworthy motives to be
influenced by, when we are solemnly addressing the
Most High God : persons actuated by such consider
ations sing to their own praise and glory, rather than
to God s ; and therefore they must rest satisfied with
their reward, i. e. the reward they seek after ; for it is
certain that they will never receive any testimony of
God s approbation. Let me therefore remind you
all, that the end of singing is to thank and praise the
60 2 CHRONICLES, V. 13, 14. [395.
Lord; and that, whenever we join in psalms and
hymns, we must be especially careful that we " make
melody in our hearts to the Lord." In this we shall
be greatly assisted by a judicious use of instrumental
music ; which leads me to observe further, that the
Jewish assembly praised God WITH INSTRUMENTS OF
MUSIC.
Many are prejudiced against church music ; and
it is certain, that it is capable of very great abuse :
but it may also be employed to great advantage :
it is said in my text, that they lifted up their voices
with the trumpets and cymbals and instruments of
music. Who can doubt but that the devotion of the
congregation was greatly aided by these ? Who can
doubt, but that if Solomon, the wisest of men, at the
most solemn season imaginable, not only used these
instruments, but (as we shall have occasion presently
to observe) was approved of God in the use of them,
who can doubt, I say, but that they may be used to
great advantage ? As far indeed as they contributed
to the pomp and grandeur of the temple worship,
they may well be dispensed with under the Christian
dispensation ; since the excellence of the Gospel
worship consists in its simplicity, in which respect
it is directly opposite to the Jewish worship : but,
inasmuch as it aided the devotion, its utility remains :
and, I trust, that in a little time we shall find that
effect arising from it.
In order to this, however, we must learn to dis
tinguish between the natural effect of music on the
organs of sense, and the spiritual effect of divine
truths upon the soul. Those who attend only to the
sound may experience the former ; but to experience
the latter, we must attend simply to the words we
sing. We shall sing to little purpose " with the
voice, if we sing not with our understanding also."
To promote this, I proceed to set before you,
II. The subject-matter of their praise
A sense of the divine goodness and mercy was
that which inflamed their souls. David had before
395.] USE F CHURCH MUSIC. Gl
recorded, in Ps. cxxxvi., the goodness of God, in his
works of creation, providence, and redemption ; and
no less than twenty-six times in as many verses had
he repeated that delightful truth, that " the mercy
of the Lord endureth for ever." In all probability
that Psalm was now used by Solomon s appointment;
so that with the commemoration of every fresh act
of mercy, the whole band united in singing, " For
the Lord is good ; for his mercy endureth for ever."
The grand subject therefore of their praise was, the
goodness and mercy of God. And what abundant
ground was here for praise ! Who that surveys the
wonders of creation, must not see the goodness of
God stamped indelibly on every part of the universe ?
Who that sees the sun, ruling by day, and the moon
and stars, ruling by night ; who that sees this ter
restrial globe furnished with every thing which can
contribute to the happiness both of the rational and
irrational creation ; who that observes the variety
and the beauty of God s works, the fitness of every
creature for its use, the subordination of one creature
to another, and the joint concurrence of all to one
common end ; who that observes the fabric of the
human body, that is so fearfully and wonderfully
made, or reflects on the powers of the soul, which
can in an instant soar from earth to heaven, and there
contemplate not the heavenly bodies only, but even
the Maker of them ; who, I say, can view any part
of the creation, and not exclaim with the Psalmist,
" The Lord is good to all, and his mercy is over all
his works ?" Nor does his goodness less appear in
the works of Providence : David, in the Psalm we
have referred to, recounts most of the gracious acts
which God had performed towards the Jewish nation
from the first bringing of them out of Egypt to the
time he penned that Psalm : those were no doubt
recited with joy and gladness. And may not we
also look back through the annals of our history,
and see how often God has preserved us from our
enemies, how he has prospered our nation in ten
thousand instances, and how he is yet protecting us
C>2 2 CHRONICLES, V. 13, 14. [395.
from foreign invasion and domestic tumults ? Do we
not see how good he is to us in making the earth to
bring forth plenteously, and in providing for all our
returning wants ? May not every individual amongst
us too trace the peculiar kindness of Providence to
himself, in averting ills, or overruling them for good ?
Surely we have all experienced enough of God s
goodness to make us joyfully unite in songs of praise.
But most of all is the goodness of God conspicuous
in the work of redemption : this the Psalmist notices
particularly, though indeed in hut few words. The
Jews fixed their attention more on the typical re
demptions : but now that the shadows are removed,
and the substance is set before us, we should survey
the redemption of Christ with incessant wonder.
Behold the goodness of God in giving us his only
Son ; in laying our iniquities on him ; and in opening
the kingdom of heaven to all believers ! Behold him
satisfying his own justice by the sufferings of his Son,
and opening a way for the exercise of his mercy
towards us consistently with his other perfections !
This is the wonder ; this is the bright display of
goodness ; this is the subject-matter of thanksgiving,
to all the saints on earth, and all the saints in heaven.
O that every tongue might pay its tribute of praise !
and that we might all with united hearts and voices
proclaim, that " the Lord is good !"
A further subject of their praise was the mercy of
God, " His mercy endureth for ever." How emi
nently did this appear in God s dealings with the
Jewish nation ! for, notwithstanding all their mur-
murings and rebellions in the wilderness, he brought
them into the land which he had promised them :
and in due time he raised up his servant David, to
whom he had confirmed all the promises which he
had made unto the patriarchs ; and now at last he
had in a figure taken possession of the temple of
Solomon, as a typical representation of his future
dwelling in the temple of Christ s body. These were
proofs of the perpetuity of God s mercy, and that
he would not withdraw it from those to whom he
395.] USE OF CHURCH MUSIC. 03
had promised it. But here again we survey his
mercy in far brighter colours : we see indeed that it
endureth for ever : we have seen the mercy pro
mised to our fathers long since performed : we have
seen the Son of God, the Saviour of the world ; we
have seen him living, dying, rising, and resuming his
throne of glory : we have seen him making an end
of sin, and bringing in an everlasting righteousness ;
and now we behold him pouring out all the blessings
of redemption on his Church and people. At this
moment is his mercy as full and free as at the time
he died upon the cross : at this instant do his bowels
yearn over sinners : he invites them all, and impor
tunes them to accept his proffered salvation : and to
those who have tasted of his mercy he still continues
to be gracious : he keepeth mercy for thousands,
when they would cast it utterly away : he does not
in anger shut up his tender mercies : he will chastise,
but not cast off: he will " hide his face for a little
moment ; but with everlasting kindness will he have
mercy upon us."
Such was the subject-matter of their praise : and
shall our tongues be silent ? Have we not incom
parably greater cause for thanksgiving than the Jews
were even able to conceive ? Let the praises of God
then be in our lips ; and let us unite our hearts and
voices in declaring the goodness and mercy of our
God.
Were this more the frame of our hearts, surely
we should find God more frequently present in our
worshipping assemblies ; for he would certainly never
leave us without " witness that we pleased him."
This brings us to consider,
III. The testimony which God gave them of his
approbation-
God had often vouchsafed to appear in a visible
manner to his people : he went before them in a
cloud through the wilderness, and conducted them
in all their journeys : and, when Moses had finished
the tabernacle according to the direction given him
64 2 CHRONICLES, V. 13, 14. [395.
by God, it pleased God to give him a signal token of
his presence and approbation. In Exod. xl. 34, 35,
it is said, " Then (when Moses had finished the
work) a cloud covered the tent of the congregation,
and the glory of the Lord filled the tabernacle : and
Moses was not able to enter into the tent of the
congregation, because the cloud abode thereon, and
the glory of the Lord filled the tabernacle." Exactly
similar to this was the testimony which God now
gave of his approbation, both to Solomon and all
the assembly : " he came down in a cloud, and filled
the house with his glory, so that the priests could
not stand to minister there any longer."
This cloud was the Shechinah, or symbol of the
divine presence : and its coming down, and filling
the place at that time, was a signal manifestation
of the divine favour. This shadowy representation
of the Deity was suited to that dispensation, wherein
every thing was wrapped up in obscure types and
shadows : it was calculated to strike their senses,
and impress them with reverence for God ; while, at
the same time, the effect which it produced upon the
priests served to intimate, that, when Christ should
come, and the Deity truly appear in the temple of
Christ s body, the priests should cease to minister in
their former manner, and the whole of that dispen
sation should be done away.
It is particularly proper on this occasion to notice
the exact time when God was pleased to vouchsafe
this remarkable testimony of his approbation. If we
look to the text, we shall see that it was not when
the sacrifices were offered, nor even when the ark was
deposited in its place ; but it was when the singers
and the players on the musical instruments joined in
one grand chorus of praise and thanksgiving : " It
came even to pass, as the trumpeters and singers were
as one, to make one sound to be heard in praising
and thanking the Lord, and when they lifted up their
voice with the trumpets and cymbals and instruments
of music 9 and praised the Lord, saying, For he is
good, for his mercy endureth for ever ; that then the
396.] ACCEPTANCE OF DAVID S GOOD DESIRES. 65
house was filled with a cloud." We cannot doubt
but that God approved of every part of this grand
ceremony : but that which crowned the whole was,
the tribute of praise offered by the- chorus of vocal
and instrumental music. We have before observed,
that this, without the heart, would be a vain offering
indeed : but, with the heart, no doubt it is pleasing
and acceptable to God in the highest degree : it
comes as near as possible to the worship of heaven,
where, in one grand concert, they strike their golden
harps, and sing, " Salvation to God and to the Lamb
for ever!" In Rev. xiv. 1 3, St. John beheld in a
vision the glorious company of heaven ; and he says,
" I looked, and, lo ! a Lamb stood on the Mount
Sion, and with him an hundred forty and four thou
sand, having his Father s name written in their fore
heads. And I heard a voice from heaven, as the
voice of many waters, and as the voice of a great
thunder : and I heard the voice of harpers harping
with their harps ; and they sung as it were a new
song before the throne." Shall not we therefore
endeavour to anticipate that blessed employment ?
shall not we strive to bring down heaven upon
earth ? shall not we from henceforth lift up our
voices unto God, and every one be ambitious to join
as in one general chorus ? Yes, my Brethren, let me
hope that many of you will unite your endeavours :
call to mind the goodness of your God ; think of his
manifold and never-ending mercies ; think of Jesus
the fountain and foundation of all your blessings ;
stir up your hearts to gratitude ; let not one be
silent ; and while we are united in singing the high
praises of our God, may God himself come down in
the midst of us, and fill the house with his glory !
Amen, and Amen !
CCCXCVI.
GOD S ACCEPTANCE OF DAVII) s GOOD DESIRES.
2 Chron. vi. 7, 8. Noiv it was in the heart of David my father
to build an house for the name of the Lord God of Israel,
VOL. IV. F
M 2 CHRONICLES, VI. 7, 8. [396.
But the Lord said to David my father, Forasmuch as it was
in thine heart to build an house for my name, thou didst
well, in that it was in thine heart.
FROM our general notions of the Deity, we should
be ready to imagine, that he would not only permit,
but encourage, the execution of every good thought
that could come into our minds. But " his ways are
not as our ways, nor his thoughts as our thoughts : "
he appoints unto men their work according to his
sovereign will, and uses what instruments he pleases
for the accomplishment of his own designs. Moses,
who had brought the people of Israel out of Egypt
and led them through the wilderness, was not per
mitted to conduct them into Canaan ; he must
devolve that office on Joshua, and die without seeing
the completion of the work he had begun. Thus
David had conceived a noble idea of building a
temple unto the Lord, and had made preparations
for it to a most astonishing extent : yet God suffered
him not to execute the work, but ordered him to
leave it to Solomon his son. At the dedication of
the temple, Solomon brought this fact to the re
membrance of the people, partly perhaps with a view
to honour the memory of David his father, but prin
cipally to display the sovereignty of God who had
appointed him to that office, and the faithfulness of
God in having enabled him to complete the work.
But at the same time that he mentions the pro
hibition given to David his father respecting the
execution of his design, he declares God s gracious
acceptance of the intention just as much as if it had
been carried into effect, since it argued and evinced
that state of mind which alone could have rendered
the act itself acceptable in the sight of God.
In this incident, as related in our text, we notice,
I. The characteristic marks of true piety
From the example before us, we see that,
1. Its aims are high
[David sought to honour and exalt Jehovah s name : and
wherever real piety exibts, it will inspire us with similar views
396.] ACCEPTANCE OF DAVID S GOOD DESIRES. 67
and sentiments. To act merely with a view to this world, or
for the promoting of our own interests, will appear unworthy
of a rational and immortal being. We shall "look (that is,
aim] not at the things which are visible and temporal, but at
the things which are invisible and eternal." We shall carry
this spirit into all the common acts and offices of life : " whe
ther we eat or drink, or whatever we do, we shall endeavour to
do it all to the glory of God." In speaking on this subject,
St. Paul uses an expression of peculiar force : he says, that " as
Christ had been, so he should continue to be, magnified in his
body, whether by life or death a ." Perhaps it may be thought, that
such an aim was proper in an Apostle, but would be presump
tuous in us : but it is equally proper for all ; and indeed is
necessary for all : for, " being not our own, but bought with a
price, we should glorify God with our bodies and our spirits,
which are hisV]
2. Its efforts earnest
[David not only desired to build the temple, but collected
materials for it, and contributed towards it to an incredible
amount. Thus is piety always operative, and regards all earthly
possessions as talents to be improved for God. The more those
talents are multiplied to us, the greater obligation we shall feel
to honour God with them : and every service which we are
enabled to render him, we shall consider only as a step to fur
ther services. If we had attained the eminence even of Paul
himself, and, like him, had laboured more than all the other
Apostles, we should not be satisfied with any thing we had
done, \vhilst any thing yet remained for us to do : we should
" forget all that was behind, of the course we had already run,
and reach forth unto that which was before, and press toward
the mark for the prize of our high calling in Christ Jesus ."
Yes ; " as many of us as are perfect and upright in the sight
of God, will certainly be thus minded d ."]
3. Its desires are unbounded
[Had David s means been augmented an hundred-fold, his
desire to use them for God would have proportionably increased :
his ability would still have been the measure of his exertions.
True piety regards, not the opinion of the world, but the will
of God : it looks at the precepts, the promises, the examples,
set before us in the Scriptures ; and makes them the standard
of its aims and efforts. The precepts require us to " love and
serve God with all our heart, and all our mind, and all our
soul, and all our strength :" the promises give us reason to hope
a Phil. i. 20. b 1 Cor. vi. 19, 20.
c Phil. iii. 13, 14, a Phil. iii. 1.".
r>8 2 CHRONICLES, VI. 7, 8.
that we shall be " cleansed from all unrighteousness," and " be
renewed after the image of our God in righteousness and true
holiness :" and God proposes himself to us as our pattern, that
we should " be holy, as he is holy" and " be perfect, even as
our Father which is in heaven is perfect." However short of these
things the Christian falls in point of practice, he desires, if it
were possible, to fulfil all that is required of him, and to attain
" the full measure of the stature of Christ himself 6 ." In a
word, he realizes in his experience the prayer of Epaphras, and
"labours fervently and incessantly to stand perfect and com
plete in all the will of God f ."]
Whoever possesses such piety in his heart, shall
assuredly be honoured with,
II. God s approbation and acceptance of it
Without the heart, no services that we can render
to the Lord are pleasing to him
[God says to every one of us, " My son, give me thy
heart:" and, if we withhold that, he regards nothing else that
we can give him : our very prayers and our praises are only an
abomination to him ]
But, where the heart is, even the smallest services
are pleasing in his sight
[God judges not of our services by their magnitude in the
eyes of men, but by the measure of love and zeal with which
they are performed. The widow s mite was on this account
considered as " more" than all the offerings of the rich: in it
self, it was nothing; but, as indicating the state of her mind,
it w r as above all price. And it is worthy of observation, that
the most encouraging promises in Scripture are given to such
expressions of our feelings as most indicate the sincerity of our
hearts. A sigh, a groan, a look, a wish, a silent tear stealing
down the cheek, are amongst the most acceptable offerings that
we can present to God h . And when his Holy Spirit operates
most powerfully upon our hearts, it is " with groanings which
cannot be uttered 1 ." If he looked at the outward services
merely, the poor would labour under the greatest disadvantages :
but we are assured, that he forms no such partial estimate of
men s conduct ; but that, " if there be first a willing mind, he
accepts us according to what we have, and not according to what
we have not k ; " so that, provided our exertions be proportioned
e Eph. iv. 13. f Col. iv. 12.
s Matt. xv. 7 9. Isai. i. 11, 13. Amos v. 21 23.
h Ps. Ixxix. 11. and xxxviii. 9. and xxxiv. 5. and x. 17. and
cxlv. 19. and Ivi. 8.
1 Rom. viii. 23, 26. k 2 Cor. viii. 12.
396.1 ACCEPTANCE OF DAVID*S GOOD DESIRES. 69
to our ability, the poorest and weakest amongst us shall be
approved and rewarded equally with those whose abilities and
opportunities have been most enlarged : yea, if through the
good providence of God we be incapacitated for any service
whatever, yet, if we desire to serve God, he will bear testimony
to us before all, saying, " Thou hast done well, in that it was
in thine heart to serve me."]
APPLICATION
That we may obtain such a testimony from the
Lord,
1. Let the advancement of the Church be dear
unto us
[There is a temple which we are called to build, and of
which the temple of Solomon was but a type and shadow ; I
mean, the Church of Christ, which to all eternity shall be " the
habitation of God through the Spirit 1 ." For the advancement
of that, we should long, and pray, and strive ; and never cease
from our exertions, till God himself " shall bring forth the
head-stone, and the whole universe shall shout, Grace, grace
unto it m !"] n
2. Let us, in all that we do, be particularly atten
tive to our own hearts
[Many sinister motives are apt to arise, and to pollute
our best actions : our liberality is apt to savour of ostentation,
and our spiritual affections of pride and vanity. But God,
" to whom all things are naked and open," will judge accord
ing to what he sees in the inmost recesses of the heart ;
approving of the good that was there, though never carried
into eifect ; and disapproving of our latent hypocrisy, by
whatever specious appearances it had been concealed from
mortal eyes. Only take care that the heart be right witli
God, and then all will be well with us, both in time and
eternity.]
3. Let us be contented with doing what we can
for God, though we should not succeed according to
our wishes
[If our labours be crowned with present success, we re
ceive, as it were, a present recompence : but if our labour
appear to be in vain, we may expect a suitable recompence
hereafter. God will reward us, not according to our success,
1 Eph. ii. 2022. 1 Pet. ii. 4, 5. m Zech. iv. 7.
n If this were a Mission Sermon, or for building a Church, here
would be the proper place to press the subject.
70 . 2 CHRONICLES, VI. 18. [397.
but according to our labour . The very consciousness of
endeavouring to honour God is itself an ample reward for all
that we can do. Whether we ourselves reap, or leave others
to enter into our labours, we should be equally well pleased to
serve our God. Let this thought animate us all in our
respective stations.; and whether our abilities be more or less,
let us all endeavour to obtain this testimony from the Lord,
" He hath done what he could v ."]
1 Cor. iii. 8. P Mark xiv. 8.
CCCXCVII.
CONDESCENSION OF GOD IN BECOMING INCARNATE.
2 Chron. vi. 18. Will God in very deed dwell ivith men on
the earth ?
IT is nothing but a want of reflection, that keeps
us from being filled with incessant wonder and asto
nishment. The things which God has done for us
in the works of creation and providence, if duly
searched out, would furnish abundant matter for our
profoundest adoration. But the provision which he
has made for our redemption exceeds all the bounds
of credibility. Even those manifestations of his
mercy whereby he shadowed forth the mystery of
his incarnation, were so stupendous, that Solomon,
who beheld them, could scarcely believe his own
eyes. He had erected a temple which was to be a
type of Christ s human body. He had just seen
God coming down in a cloud to take possession of
that temple, and filling it with his glory. He was in
the act of dedicating it to God, and of praying that
it might be, as it were, an habitation for him : but
struck with astonishment at the requests which he
was presuming to offer, he pauses, and breaks forth
into this hesitating, admiring, adoring exclamation,
" But will God in very deed dwell with men
on the earth?" This was an inconceivable act of
condescension as it respected his symbolic presence
in a temple of stone ; but it was infinitely more so,
as it respected his real presence in a body of flesh.
To illustrate this we shall,
397.1 GOD S CONDESCENSION IN HIS INCARNATIONS 71
I. Contrast the characters of God and man
We can be at no loss for matter to illustrate this
subject, since light and darkness, or Christ and
Belial, are not more opposite. But that we may not
exceed the limits proper for this part of our dis
course, we shall draw the contrast in two particulars
only :
1. The majesty of God, and the meanness of
man
[We have no higher ideas of majesty than those which
are conveyed under the terms appropriate to royalty. God
therefore, in order to suit himself to our feeble apprehensions,
adopts those terms in reference to himself. He assumes the
title of a king; he is " King of kings, and Lord of lords a ."
He has moreover all the ensigns of royalty ; " heaven is his
throne, and earth his footstool V Unnumbered hosts of angels
are his retinue ; " thousands of thousands minister unto him,
and ten thousand times ten thousand stand before him c ."
Instead of the equipage of an earthly monarch, he " maketh
the clouds Ins chariot, and rideth on the heavens as upon a
horse d ." So great is his majesty, that " all the nations of the
earth are before him only " as the drop of a bucket, or as
the small dust upon the balance ; " yea, " they are less than
nothing and vanity 6 ." And so " terrible is his majesty," that,
" if he touch the mountains, they smoke ; and, if he but look
upon the earth, it trembles f ." But in attempting to speak of
his majesty, we only " darken counsel by words without know
ledge." Suffice it therefore to add, that " the heaven of
heavens cannot contain him";" and that "his greatness is
unsearchable h ."
But what is man? an atom insect of an atom world. If we
compare him with the globe on which we stand, he is a mere
worm : but if we compare him with the visible creation ; and
still more, if we view the universe with the eye of a philosopher,
if we compute the distances of the fixed stars, if we suppose
that multitudes of them are, like our sun, the centre of dif
ferent and independent systems; if we then compare him
with these, what an insignificant being will he appear ! The
smallest grain of sand is not so diminutive in comparison of
the whole terrestrial globe, as the whole human race would be
when compared with the other works of God s hands. But
unworthy as man is of God s notice in this view, he has
a Rev. xvii. 14. b Isai. Ixvi. 1. c Dan. vii. 10.
d Ps. civ. 3. and Ixviii. 4. e Isai. xl. 15, 17.
e vcr. 18. Ps. cxlv. 3.
72 2 CHRONICLES, VI. 18. [397.
rendered himself incomparably more unworthy by the commis
sion of sin. By this he is become, not merely worthless, but
odious and abominable. In this respect the whole human
race are involved in one common lot : and so contemptible
are they in his eyes, that there is scarce an animal among the
brute creation to whom he does not liken them, and that too
in reference to their most hateful qualities : from whence we
may understand, that man is a compound of every thing that
is noxious and hateful.
And can we conceive, that so great and glorious a Being as
God should ever deign to notice man ; and not only to notice
him, but to dwell with him ?]
2. The purity of God, and the sinfulness of man
[Holiness is that attribute of the Deity which is most
eminently glorified by the heavenly choir : they cry day and
night, saying, " Holy, holy, holy, is the Lord of hosts 1 !" On
earth too this perfection is peculiarly admired by the saints,
who " give thanks at the remembrance of his holiness k ."
Such was God s abhorrence of iniquity, that he cast the fallen
angels out of heaven. Nor can he behold sin in man, without
feeling the utmost indignation against it 1 . But why do we
mention these things ? Such is the holiness of God, that " he
chargeth even his angels with folly" 1 ;" and " the very heavens
are not clean in his sight"."
As for man, he is, unhappily, a perfect contrast to God in
these respects. He is polluted in every member of his body,
and in every faculty of his soul. The inspired writers seem to
have laboured, as it were, to mark the extreme depravity of
man, by specifying that his members are altogether instru
ments of unrighteousness : his " eyes are full of adultery 1 *,"
and his " ears deaf as an adder q ;" his " mouth and lips full of
cursing and bitterness 1 ";" his " tongue is a world of iniquity,
set on fire of hell 8 ," and "his throat an open sepulchre 1 ;"
" both his hands are employed to work iniquity";" his "feet
are swift to shed blood x ;" and, to complete the whole, "his
inward parts are very wickedness y ." His soul is, if possible,
yet more depraved : his understanding is blinded, so that it
* puts evil for good, and darkness for light 2 ." His will is
rebellious, so that it cannot bow to the commands of God a .
His affections are earthly and sensual. His memory is retentive
Isai. vi. 3. k Ps. xxx. 4. J Hab. i. 13.
" l Job iv. 18. " Job xv. 15. Rom. vi. 13,
P 2 Pet. ii. 14. n Ps. Iviii. 4. r Rom. iii. 14.
s Jam. iii. (>. l Rom. iii. 13. u Mic. vii. 3.
x Rom. iii. 15. > Ps. v. 9.
2 for. iv. 1. Isai. v. 20. * Rom. viii. 7.
397. J GOD S CONDESCENSION IN HIS INCARNATION. 73
of what is evil, while it lets slip every good admonition or
advice. His conscience is partial, excusing where it should
condemn ; and, in too many, it is " seared as with a hot iron."
Contrast this character with that of God; and then say,
whether it be possible for God to dwell with man.]
Having thus prepared the way, we will,
II. Give an answer to the question proposed in the
text
Our answer is short : He not only will dwell with
man on the earth ; but he has done it. He has dwelt
with man,
1. Symbolically
[When Israel came out of Egypt, God went before them
in all their way, and guided them by a pillar and a cloud: and
even to the time of the Babylonish captivity, did he continue
by that symbol of his presence to dwell in the midst of his
people. This alone was sufficient to shew the condescension
and grace of God ; and to prove that he will make his abode
with those who are the objects of his special favour.]
2. Personally
[Wonderful as it may appear, God has taken upon him
our nature and dwelt amongst us. In the fulness of time, he
appeared on earth; and, though formed, without the inter
vention of man, by the agency of the Holy Ghost, he came
into the world like other infants, passed through the helpless
years of childhood, wrought at a low trade till the age of
thirty; and then continued nearly four years longer in the
exercise of his ministerial office, as the instructor of men, and
the Saviour of the world. While he was despised and rejected
of men, and accounted a worm and no man, he was ft God over
all blessed for evermore:" " in him dwelt all the fulness of the
Godhead bodily b ." It was in order to prepare the world for
this, that he so often appeared to the patriarchal saints, and
that he for so many centuries abode in the tabernacle and the
temple. By manifesting himself in our flesh, he has clearly
shewn, that " as his majesty is, so is his mercy."]
3. Mystically
[There is yet another temple in which God delights to
dwell, even in the broken and contrite heart . He has re
peatedly promised, that he will thus distinguish those who
seek him in spirit and in truth. " He will come to them, and
b Col. ii. 9. c Isai Ivii. 15.
71- 2 CHRONICLES, VI. 18. [397.
make his abode with them 11 ." " He will dwell in their hearts
by faith e ." " He will manifest himself unto them as he does
not unto the world f ." It was in this way that he enabled all
the primitive Christians to shine as lights in a dark world, and
to maintain their steadfastness in the midst of the most cruel
persecutions. It is in the same way that he still upholds
and sanctifies his chosen people : " Such honour have all his
saints."]
APPLICATION
Has God in very deed dwelt with man on the
earth ? Then let us,
1. Marvel at our own ingratitude
[Who would imagine that God should have become a man
for us, and should offer moreover to dwell in our hearts, and that
we should be so unmindful of him ? Is it a light thing that he
has done; to assume our nature, when he passed by the fallen
angels ; to assume it in its fallen debased state, as far as he
could consistently with his own unspotted holiness; to assume
it for the express purpose of bearing our sins and expiating
them by his own death ? Is it a light thing that he offers to
do, when he begs us to open our hearts to him, that he may
make them his habitation? Yet what are the returns we make
him? We do indeed commemorate both his incarnation, and
the descent of the Holy Spirit: but how? with holy feasting,
and with spiritual joy ? Do we not rather act, as if he came
to liberate us from all restraints, and to give us a licence to
forget him, and to abandon ourselves to carnal pleasure ? Let
us only reflect on the manner in which these holy seasons
have been spent by all around us, and how little our own
spirit and conduct have accorded with the mercies vouchsafed
unto us, and we shall see reason to blush and be confounded,
yea rather, to weep in dust and ashes.]
2. Seek to dwell with him in heaven
[For what purpose has God revealed himself to us in this
diversified and astonishing manner? Has it not been to display
the exceeding riches of his grace, and to encourage our
application to him for an interest in his favour? Yes; he
would not that we should " dwell with everlasting burnings;"
but rather that we should be made partakers of his glory.
It was for this end that he became incarnate, and died upon
the cross : it is for this end that he yet daily strives with us
by his Spirit. In very deed he dwelt with man on earth, that
d John xiv. 23. c Eph. iii. 17. f John xiv. 22.
398.] DEDICATION OF THE TEMPLE. 75
we might dwell with God in heaven. Let us then make a
suitable improvement of his unbounded mercy; and secure
that exaltation, which he, by his own humiliation, has prepared
for us.]
CCCXCVIII.
DEDICATION OF THE TEMPLE.
2 Chron. vi. 41. Arise, O Lord God, into thy resting-place,
tkou, and the ark of thy strength : let thy priests, O Lord
God, be clothed with salvation, and let thy saints rejoice in
goodness.
THE fuller account of the dedication of Solomon s
Temple is given us in the 8th chapter of the First
Book of Kings. But in this pl^ce we have a most
interesting part of Solomon s prayer, which in the
former place is omitted. The piety and the pathos of
these concluding sentences are worthy of the highest
admiration. If we were to confine our notice of them
to that particular occasion, they would be found re
plete with instruction : but, knowing as we do the
figurative nature of that whole dispensation, we must
of necessity point out the bearing of these words upon
our own times, and upon the Christian Church : and
for that purpose we will shew,
I. What Solomon desired as the crown of all his
labours
He had built the temple, which in grandeur and
beauty exceeded any structure that ever existed
upon earth ; and he had deposited the ark in the
place prepared for it. But he was not satisfied with
having executed the office which God had so gra
ciously assigned him : he desired that God would
vouchsafe his presence in the temple, and render it
the means of manifesting his own glory, and of dis
pensing his blessings to his favoured people : and,
therefore, in this concluding prayer he implored,
1. The special presence of the Deity in the temple,
as His fixed abode
7G 2 CHRONICLES, VI. 41. [398.
[The ark had hitherto dwelt only in a tabernacle which
was moved from place to place. Henceforth it was to have
an abiding resting-place in the temple. But in vain would
the temple have been built, and in vain the ark fixed in its
place, if God himself did not accompany the ark with his
special presence. It had been hitherto " the ark of God s
strength; because God had, on many occasions, wrought as
it were in concert with it, exerting his almighty power
wherever it went : but if he should detach himself from it,
the people had already seen how incapable the ark itself was
of affording them protection, when it had not been able even
to protect itself from the Philistine army. Therefore Solomon
prayed, that God himself would, by that symbol of his pre
sence, the cloud of fire, abide upon it; and thereby give a
public testimony of his approbation of the measures which had
been adopted, and a visible pledge of his continued favour to
his people.]
2. An abundant effusion of his promised blessings
on all who should frequent it
[Without this, no good end would be attained. Without
this, God would not be glorified, nor sinners saved. Hence
Solomon prayed for all, both priests and people, that the one
might " be clothed with salvation," and the other " rejoice in
goodness." That temporal prosperity was included in his pe
tition is probable enough a : but, doubtless, spiritual blessings
were chiefly solicited, as the portion of them all. A holy
priesthood is an inestimable blessing to any people: for, if
" they who handle the Law transgress it b ," and " they who
should be a light to others are themselves in darkness ," what
can be expected, but that a general declension should ensue?
Hence he desired that the priests should be, not merely habited
in white garments, but clothed with righteousness and salva
tion; that so they might be examples to the flock, and edify
the people to whom they ministered. In behalf of the people,
too, he desired that they should find a rich feast in all God s
ordinances, " being abundantly satisfied with the fatness of
God s house, and drinking there of the rivers of his pleasures* 1 ."
In a word, he desired that universal piety might prevail, and
that the happiness attendant on it might be universally dis
pensed.]
But we hasten to shew,
II. What infinitely richer blessings we may expect
under our more perfect dispensation
a Neh. ix. 25. b Jer. ii. 8. c Rom. ii. 1921.
ll Ps. xxxvi. 8. with Isai. xxv. 6.
398.1 DEDICATION OF THE TEMPLE. 77
The temple, with every thing pertaining to it, was
" a figure for the time then present," a " shadow of
good things to come."
[Here we must view the Lord Jesus Christ, who is the
true Ark, in which the tables of the Law were deposited, and
on which the mercy-seat was placed, and into which the angels
desired with incessant scrutiny to search 6 . Yes, in the verse
following my text, Solomon clearly refers to him : " O Lord
God, turn not away the face of thine anointed : remember the
mercies of David, thy servant!" What was the mercy here
pre-eminently referred to? It was, that God in due time
would raise up unto David that august progeny, " who should
sit upon his throne ; and of whose kingdom there should be no
end f ." The very words of Solomon are so applied by the
Prophet Isaiah g , and so explained by St. Peter, who both cites
them, and comments on them to this precise effect 11 . But that
which throws the fullest light upon this passage, is the Io2d
Psalm, (probably composed by Solomon himself on this very
occasion,) wherein all the same expressions are twice used ;
first, in a way of prayer ; and next, in a way of promise : and
their prophetic reference to Christ is plainly and incontro-
vertibly declared: " Arise, O Lord, into thy rest; thou, and
the ark of thy strength. Let thy priests be clothed witli
righteousness ; and let thy saints shout for joy : for thy servant
David s sake turn not away the face of thine anointed. The
Lord hath sworn in truth unto David ; he will not turn from it;
Of the fruit of thy body iv ill I set upon thy throne 1 ."
What, then, in this sense of the passage, is the desire here
expressed? It is simply this: " Come, O blessed Lord, and
dwell in thy house, as thou hast promised!" Thou hast said,
" Wherever two or three are met together in my name, there
am I in the midst of them:" and again, " Lo, I am with you
alway, even to the end of the world." Let it now be seen
that thou art with us: " manifest thyself unto us, as thou dost
not unto the world: " and let it be clearly shewn, by the mighty
working of thy power upon our souls, that we are indeed thy
people !]
Heb. ix. 4, 5. 1 Pet. i. 12. f Luke i. 32, 33.
g Isai. Iv. 3. h Acts xiii. 34.
1 Ps. cxxxii. 8 11. and 13 16. In this Psalm the Incarnation
of Christ is specified : in the two preceding passages, the Resurrec
tion. If this subject were taken for a Christmas-day or an Easter-
day, those citations which are the most appropriate should, of course,
be most insisted on. As applied in a general way to the reign of
Christ, they are equally proper ; both of them being accomplishments
of the same prophecy.
78 2 CHRONICLES, VI. 41. [398.
The blessings we may expect are great, in propor
tion to the excellency of the dispensation under
which we live
[What ministers may we not hope to find in the Chris
tian Church, instructed as they are in the great mystery of
redemption, and commissioned as they are to proclaim salva
tion to men through the sacrifice of their incarnate God ! I f
" they who bare the vessels of the Lord," under the Jewish
dispensation, were required to " be clean ; " much more should
they be holy, and " clothed with righteousness," who go forth
as ambassadors from God, and stand in the very place of
Christ, to preach the word of reconciliation to a guilty world k .
And what ought our people to be ? What may we not expect
from them who are thus divinely taught, and who have all
" the unsearchable riches of Christ imparted to them?" We
are told, that, " by comprehending with all saints what is the
breadth and length and depth and height of the love of Christ,
we are to be filled with all the fulness of God 1 :" and there
fore we may well expect that those who, through the ministry
of the Gospel, are led into the knowledge of these incompre
hensible mysteries, will " rejoice in all this goodness," yea,
" rejoice in it with a joy that is unspeakable and glorified."
Certainly, the fruit of the Gospel should exceed that of the
Law : for so are we taught in Scripture to expect, that " the
light of the moon in our day should be as the light of the sun,
and the light of the sun seven-fold." " Behold," says God,
" I create new heavens and a new earth : and the former shall
not be remembered, nor come into mind. But be ye glad,
and rejoice for ever, in that which I create : for, behold, I
create Jerusalem a rejoicing, and her people a joy : and I will
rejoice in Jerusalem, and joy in my people : and the voice of
weeping shall be no more heard in her, nor the voice of
crying 11 ." This, then, Brethren, is the blessedness I desire
for you : and I pray God that all of us, both priest and people,
may so w r alk, as to approve ourselves to Him, who assumed
our nature, and tabernacled amongst us , and laid down his
life for us.]
To IMPROVE this subject, I would add,
1. Let us consecrate our souls to God, as his
temple
[Glorious as the Temple of Solomon was, and greatly as
God honoured it by his presence, I hesitate not to say, that it
was contemptible, in comparison of an abode which you may
k 2 Cor. v. 20. i Eph. iii. 18, 19. m Isai. xxx. 26.
" Isai. Ixv. 17 19. John i. 14.
f399.] GOD S REGARD FOR HIS OWN HOUSE. 79
offer him in a broken and contrite spirit 1 * -The Father,
Son, and Holy Spirit, will come and take up their residence
within you, Brethren, if you will but open the door of your
hearts, and implore of them this high honour q . And what
holiness and happiness you shall then possess, I need not say.
Let every one of you seek this honour ; and not one of you
shall be disappointed of his hope ]
2. Let us plead with him his great and precious
promises
[Solomon entreats of God to " remember the mercies
promised to David." Thus take you every promise contained
in God s blessed word ; and spread it before him. He bids
you " put him in remembrance, and declare your affiance in
iiim r ." And if you do this, you shall be constrained to ac
knowledge, as Joshua after an experience of fourscore years
acknowledged, that not one of all the things which God has
promised to you has ever failed s - ]
P Isai. Ivii. 15. and Ivi. 1,2. f i John xiv. 23.
r Isai. xliii. 26. s Josh, xxiii. 14.
CCCXCIX.
GOD S REGARD FOR HIS OWN HOUSE.
2 Chron. vii. 15, 16. Now mine eyes shall be open, and mine
ears attent unto the prayer that is made in this place. For
now .have I chosen and sanctified this house, that my name
may be there for ever : and mine eyes and mine heart shall be
there perpetually.
NEVER, from the foundation of the world, was
there so magnificent a structure as Solomon s Temple,
or so imposing a scene as that which took place at
the dedication of it a - -The prayer which So
lomon offered on that occasion was no less remark
able : in point of humility and fervour and propriety,
nothing could exceed it. The answer also that was
given to it was singularly encouraging. Compare
the petition to which my text refers, with the answer
given to it in the text itself: " Now, my God, let, I
beseech thee, thine eyes be open, and let thine ears
be attent unto the prayer that is made in this place V
a This may be briefly described, ver. 12. b 2 Chron. vi. 40.
80 Q CHRONICLES, VII. 15, 16. [399.
These very words does God repeat to him in a way
of promise, and with great additional force : " Mine
eyes shall be open, and mine ears attent unto the
prayer that is made in this place : for now have I
chosen and sanctified this house, that my name may
be there for ever : and mine eyes and mine heart shall
be there perpetually."
These words will afford me a fit occasion to shew,
I. The regard which God bears to his house
We marvel at the condescension of Almighty God,
when he says, " Mine eyes and mine heart shall be
there perpetually." But he regarded that structure,
and he regards every place that is built for his more
immediate service,
1. As the house where he will more especially
reside
[The whole land of Israel was dear to him in this view.
Moses says of it, " It is a land which the Lord thy God carcth
for ; the eyes of the Lord thy God are always upon it, from
the beginning of the year even unto the end of the year ."
But this house was his more peculiar residence : " lus name
was put there d ." He was invited by Solomon to come and
take possession of it : u Arise, O Lord, into thy resting-place,
thou, and the ark of thy strength 6 !" And, in answer to his
request, he came down visibly and abode within it: "Now,
when Solomon had made an end of praying, the fire came
down from heaven, and consumed the burnt-offering and the
sacrifices ; and the glory of the Lord filled the house. And
the priests could not enter into the house of the Lord, because
the glory of the Lord had filled the Lord s house*." To this
event the Psalmist refers, when he says, " The Lord hath chosen
Zion : he hath desired it for his habitation : This is my rest
for ever : here will I dwell ; for I have desired it g ." Hence it
may well be said, that " God loveth the gates of Zion more
than all the dwellings of Jacob 11 ."]
2. As the theatre where he will display his glory-
fin the temple were displayed, under types and shadows,
all the wonders of redeeming love. The sacrifices that were
offered, the consuming of them upon the altar, the carrying
c Deut. xi. 12. d Deut. xii. 11. with 2 Chron. vi. 5, 6.
e 2 Chron. vi. 41. f ver. 1, 2. e Ps. cxxxii. 14, 15.
h Ps. Ixxxvii. 2.
399. J GOD S REGARD FOR HIS OWN HOUSE. 81
of their blood within the vail to sprinkle the mercy-seat of the
Most High, the offering of incense also before the mercy-
seat, all prefigured the atoning sacrifice, and the prevailing
intercession of the Lord Jesus, through which every sinner in
the universe may find acceptance with God. The whole of
the services there offered were " a shadow of good things to
come 1 :" and in the temple alone were they suffered to exist.
But now are the same things declared plainly and explicitly
by every servant of the Most High that is called to preach the
Gospel of Christ. Yes, every minister that is taught of God
proclaims this truth: "It is a faithful saying, and worthy of
all acceptation, that Christ Jesus came into the world to save
sinners*." And though this message may be greatly diversi
fied in the mode of its delivery, it is in substance the same with
all : for every faithful minister " determines, with the Apostle,
to know nothing among his people save Jesus Christ and him
crucified 1 ." And where is this mystery unfolded, but in the
house of God? True, the house of God is pre-eminently
"the house of prayer;" but it is also the place where "the
glory of God is displayed as shining forth in the face of Jesus
Christ," and a free salvation is proclaimed to all the sinners of
mankind.]
3. As the throne from whence he will dispense his
blessings
[To the temple of old, every sinner brought his offering :
and from thence he departed with a comfortable hope that he
was accepted of his God. And say, Brethren, whether you
have not found God in this place, ready to hear and answer
your most enlarged petitions ? Have you not found the word,
that was delivered in the Saviour s name, " quick, and power
ful, and sharper than a two-edged sword?" Has it not
brought conviction to your minds ; and been effectual, also, to
administer consolation to your souls? Has not grace been
administered by means of it? and have you not found it a
channel of communication to your souls, insomuch that you.
have here "drunk as of rivers of water," and "feasted, as it
were, upon fat things," that have nourished your souls unto
life eternal ? Yes verily, God has said that he would " beau
tify the place of his sanctuary, and make the place of his feet
glorious" 1 ;" and in these divine communications his own soul,
no less than the souls of his people, has been refreshed, and
filled with joy n .]
From the regard which God bears to his house,
we see,
1 Heb. x. 1. k 1 Tim. i. 15. 1 ] Cor. ii. 2.
m Isai. Ix. 13. n Jer. xxxii. 41. Zeph. iii. 17.
VOL. IV. G
82 2 CHRONICLES, VII. 15, 16. [399.
II. The feeling which we also should have towards
it-
Are God s " eyes and heart upon his house per
petually?" Then we also should regard it,
1. With a reverential sense of its sanctity
[I readily grant, that there is not the same measure of
sanctity in holy buildings and in holy vessels now, that there
was under the Mosaic economy, where " Touch not, taste not,
handle not," constituted so great a part of the divine Law.
But, on the other hand, there is an immense distance between
things sacred and things common : nor is there any person of
real piety who would willingly break down this distinction.
It is possible, I grant, for this idea to be carried to an extreme
of superstition : but it is equally possible for it to be spurned
at in a way of grievous impiety. Different usages may pre
vail in different places, in perfect consistency with a becoming
reverence for the house of God : but what our blessed Lord
did in driving the buyers and sellers out of the temple, may
serve to shew us, that w r hat has been consecrated to God
ought not to be turned to a profane use : and more especially,
whilst it is acknowledged as the place w r hich God delights to
honour with his peculiar presence, it should be approached
with reverence; and, in the spirit of our minds at least, we
should " put off our shoes, when we tread on such holy
ground:" for God has expressly and most authoritatively said,
" Thou shalt reverence my sanctuary: I am the Lord ."]
2. With gratitude for mercies there received
[Methinks, of some of you it may be said, that " you were
born there P." And what a blessing is this! In comparison of
it, the whole world is lighter than the dust upon the balance.
Call to mind how ignorant you once were of those things which
belong to your everlasting peace. Once you knew not what
guilt you had contracted in the sight of God, and to what
tremendous judgments you were exposed. You knew not
what provision God had made for you in his Gospel. The
necessity of an atonement ; the suitableness and sufficiency
of the atonement which Christ has made ; the nature of a life
of faith on Christ; the work and offices of the Holy Spirit;
the beauty and excellency of holiness ; these, and a variety of
other things, were altogether unknown to you, till you heard
them in this place, and God " opened the eyes of your under
standing to understand them." Only call to mind what a load
of guilt has been removed from your souls; what peace and
Lev. xix. 30. i> Ps. Ixxxvii. 4.
399 J GOD S REGARD FOR HIS OWN HOUSE.
joy have flowed in upon you through the preached word; what
strength has been imparted to you to resist temptations, and
to fulfil your duties to the Lord ; and, finally, what anticipa
tions and foretastes of your heavenly inheritance you have here
enjoyed; and you will not regard with indifference the very
spot where such mercies have been vouchsafed unto you; but
will be ready to say, " If I do not remember thee, let my
tongue cleave to the roof of my mouth ; if I prefer not that
Jerusalem above my chief joy q ."]
3. With desire for yet further blessings
[To our latest hour shall we need yet further blessings
from the Lord. As all the males of the land came up to the
temple thrice every year to offer their accustomed offerings,
so we must still come up to the house of God, to renew our
supplications at the throne of his grace, and to receive from
him such communications as our necessities require. Even
when at a distance from the temple, the Jews looked towards
it with a view to express more fully their faith and hope in the
God of Israel: and so should we, not indeed to any individual
edifice, but to the house of God where his people are assem
bled; " panting after it as the hart after the water-brooks, and
saying, When shall I come and appear before God r ? " It should
be a comfort to us to reflect how often we have in past times
"gone up with the multitude to the house of God with the
voice of joy and praise 8 ;" and we should long to have those
opportunities renewed, that God may yet again be glorified in
us, and that the whole work of his grace may be perfected
within us.]
IMPROVEMENT
1. As members of the great community, let your
expectations be enlarged
[" When did God ever say to any, Seek ye my face in
vain?" No indeed; "God delighteth in the prayer of the
upright:" not a sigh shall pass unnoticed by him 4 , or a look
be directed towards him, without some special token of his
regard 11 . " Only draw nigh to him, and you never need fear
but that he will draw nigh to you x ."]
2. As individual believers, assure yourselves that
God will not overlook you
[Did God so regard the Temple of Solomon? Know,
that ye who believe in Christ are far more acceptable temples
than that. Whilst that was yet standing in all its glory, God
f Ps. cxxxvii. 6. r Ps. xlii. 1, 2. 8 Ps, xlii. 4.
1 Ps. xii. 5. Ps. xxxiv. 5. x Jam. iv. 8.
81- 2 CHRONICLES, XL 13, 16. [400.
poured contempt upon it in comparison of " a poor and con
trite spirit y ." Yes, " to a contrite sinner he will look" with
complacency 2 ; and " in him will he dwell, as in his temple a ."
Towards him " his ears shall be attent;" and on him shall be
fixed " his eyes and his heart perpetually." Know, then,
your privilege, my beloved Brethren; and value as you ought
the honour thus accorded to you.]
y Isai. Ixvi. 1, 2. z Isai. Ivii. 15. a 2 Cor. vi. 16.
cccc.
THE DUTY OF PROTESTANTS.
2 Chron. xi. 13, 16. And the Priests and the Levites that were
in all Israel resorted to him out of all their coasts
And after them out of all the tribes of Israel such as set
their hearts to seek the Lord God of Israel came to Jeru
salem, to sacrifice unto the Lord God of their fathers.
IN this age of Revolutions % it may be well to
turn our attention to perhaps the greatest, speediest,
completest and least sanguinary revolution that is
recorded in the annals of the whole world. The em
pire of Solomon, if not large in extent, was exceeding
powerful : but no sooner was he removed from it,
than his son, instead of conciliating the regards of
his subjects, disgusted them with the most insulting
menaces, and drove them, in utter desperation, to
revolt. Far the larger half of his people, even ten
tribes out of twelve, formed themselves into a sepa
rate and independent state ; and continued, through
out all successive periods of their existence, not only
an independent, but an hostile nation. To enter into
any discussion about the rights of the different par
ties, would be altogether foreign to our purpose, and
to the occasion for which we are assembled : though
we cannot refrain from expressing our most unqua
lified reprobation of Rehoboam s folly, in listening to
the extravagant counsels of his young friends, instead
of following the sage advice of the elders. But, in a
a In 1822, after the attempted Revolutions in Italy, and in the
midst of those in South America, and the commotions in Spain and
Portugal, and in Greece.
400.] THE DUTY OF PROTESTANTS. 85
religious view, this revolution was pregnant with con
sequences of the most important nature. Jeroboam,
in order to keep his new subjects from going up to
Jerusalem to worship according to the Law of Moses,
set up golden calves in Dan and Beth-el, that the
people might worship them, or, perhaps, that they
might worship Jehovah in and through them. Having
appointed a new worship, he appointed new priests to
officiate in it, excluding of course from that service
all the ministers of Jehovah. What now must be
done throughout all his dominions ? Shall the godly
conform to this idolatry ? No : a schism was in
stantly created : and all the godly in the land, whe
ther Clergy or Laity, forsook their country, and
united themselves to the worshippers of Jehovah in
Jerusalem ; entering thus their solemn protest against
the abominations which had been introduced.
Now this will lead me to set before you,
I. The conduct of Protestants in that day-
It was not on account of some trifling regulations
about non-essential matters, that they withdrew them
selves, but on account of the utter subversion of their
religion, and the establishment of idolatry in its stead.
Nor did they rise up in rebellion against the govern
ment, or attempt to maintain their religion with the
sword. They peaceably withdrew ; and sought to
enjoy in another country the blessings of which they
were deprived in their own. Their conduct was
altogether such as became the servants of the Most
High :-
1. They bore their testimony against the reigning
abominations
[Of all the clergy of the land, we read not of so much as
one who consented to renounce his principles for filthy lucre
sake. A noble example this! and nobly followed, too, by all
the godly of the land! for it is said, "After them" that is, after
their example, " out of all the tribes of Israel, such as set their
hearts to seek the Lord God of Israel, came to Jerusalem." It
is probable that they had no hope of effecting any thing by
remonstrance : but here was a testimony far more decisive
than any mere remonstrance could be. It was open and
86 2 CHRONICLES, XI. 13, 1G. [400.
visible to all ; and could not but produce a very great sensa
tion through the land. It spoke, in fact, so loudly and intel
ligibly, as to leave the whole nation without excuse.]
2. They adhered steadfastly to the service of their
God-
fit is said, " they came to Jerusalem, to sacrifice to the
Lord God of their fathers." It was by sacrifice only that they*
could approach their God: and it was in the temple only that
the sacrifices could be offered. Thither, then, they would go.
Nothing should detain them from thence. They would not
willingly offend man : but they were determined not to neglect
their God. His honour and his authority were, in their minds,
considerations of paramount importance : and, if enjoined to
worsliip any other God, or to refrain from serving him, their
answer was, " Whether it be right to hearken unto you more
than unto God, judge ye."]
3. They renounced all for conscience sake
[The priests left their cities, their suburbs, their posses
sions, and abandoned all for conscience sake. The people, too,
even all the godly of the land, forsook their all, that they
might approve themselves faithful to their God. This was a
severe test of their integrity : but their piety was equal to the
occasion. And though, in individual instances, we may cer
tainly find much greater sacrifices for conscience sake, yet
perhaps, on so large a scale, this was never equalled in any
country under heaven.]
But let us pass on to what more immediately con
cerns ourselves, namely,
II. Our duty, as Protestants, at the present day
The abominations of Popery are scarcely more
tolerable than those which Jeroboam established.
And it is a mercy to us that our forefathers had
courage and piety enough to protest against them.
But we have our duties also to perform
1. We should realize our own religious principles
[To what purpose do we renounce the superstitions of
the Romish Church, whilst we hold fast the greatest and most
fundamental error of all, the doctrine of human merit? I
grant that we do not maintain this error in the same open,
gross, and avowed way in which it is held by the Papists: but
on the subject of salvation by faith alone we have all the same
jealousies as they. Yes, though Protestants by profession,
the great mass of us arc looking for salvation by our own
400.] THE DUTY OF PROTESTANTS. 87
repentances or reformations, rather than by the simple exercise
of faith in Christ. In the ministry of the word, instead of
bringing forward the great doctrine of justification by faith
alone, as that which is universally admitted, approved, and
gloried in, we are forced to make a thousand apologies, in
order to ward off from ourselves the imputation of being
Antinomians and heretics. O Brethren ! it should not be thus.
We ought all to rejoice that we are emancipated from the
bonds in which Popery holds its deluded votaries, and to
glory in the Lord Jesus Christ as all our salvation and all
our desire ]
2. We should shew their superior efficacy to sanc
tify the heart and life
[There have been doubtless many eminently pious men
in the Church of Rome: but they were pious in despite of
their errors. So far as they were influenced by superstition,
their piety was debased, rather than advanced. Christianity
gives liberty to the soul, instead of reducing it to a state of
bondage : and, if we possess that liberty, it should elevate us
to a higher and nobler course than can be attained by the
servile principles of Popery. Papists withdraw altogether
from the world : ice, whilst in the world, should shew ourselves
above it; " dead to" its cares, and " crucified to" its allure
ments. They, in order to mortify the flesh, have recourse to
absurd and self-tormenting usages, which, whilst they lacerate
the body, puff up the soul with pride and self-applause. We
must seek the elevation of the soul in high and holy affections,
" having our conversation in heaven," and delighting ourselves
in God- -]
ADDRESS,
1. Those who are conforming to this vain world
[Behold the conduct of the pious Israelites, and blush.
They, for the honour of their God, forsook all that they pos
sessed : and if you, either from the love of the world, or from
the fear of man, are averse to make this sacrifice for your
Lord and Saviour, glory not in being Protestants ; but seek
to become Christians : for on no other terms than these will
Christ ever acknowledge you as his disciples b ]
2. Those who, like the Israelites, are " setting their
hearts fully to seek the Lord their God"-
[No man ever repented of " following the Lord fully."
Such persons may have less of this world; and may at times
be reduced to great necessities, even as the Apostle Paul was
b Luke xiv. 33.
88 2 CHRONICLES, XII. 7. [401.
on different occasions. But the presence of God with their
souls, and the testimony of a good conscience, will amply
compensate for all the losses they can sustain, and for all the
evils they can suffer, in so good a cause. Even in this pre
sent life will those who give up their all for Christ, " receive
in return an hundred-fold :" but what they shall reap in
the eternal world, who can tell? Ask those who are now
in heaven, " whither they came out of great tribulations 1 ,"
whether they have ever for one instant regretted the sacrifices
they made for the Lord : and take for your own comfort the
testimony which you feel well assured you would, without one
single exception, receive from them.]
Mark x. 29, 30. a Rev. vii. 1417.
CCCCI.
HUMILIATION THE MEANS OF DELIVERANCE.
2 Chron. xii. 7. And when the Lord saw that they humbled
themselves, the word of the Lord came to Shemaiah, saying,
They have humbled themselves ; therefore I will not destroy
them.
REPENTANCE is so plain and acknowledged a
duty, that it is never unseasonable to call men to
the performance of it : whilst, on the other hand, so
great are our encouragements to it, that we rather
account it a privilege than a duty. The instances
wherein God has recorded his condescension to
penitents of old time, are almost numberless : the
one before us, even if there were no other, would of
itself be sufficient to encourage all, whether nations
or individuals, to abase themselves before him, and
to seek his favour with an assurance that they should
not seek it in vain.
For the space of three years Rehoboam continued
to walk in the ways of David and of Solomon 3 . But
having, as he thought, strengthened himself against
all assault from foreign enemies, " he forsook the law
of the Lord, as did all Israel together with himV
For this great defection God stirred up Shishak king
of Egypt to come forth against him with a large
a 2 Chron. xi. 17. b ver. 1.
401.] HUMILIATION THE MEANS OF DELIVERANCE. 89
army. Shishak doubtless was of himself willing
enough to invade a country which offered the pro
spect of such abundant spoil as Jerusalem did at
that time : but, though unconscious of any foreign
agency, he was only an instrument in God s hands,
sent forth to punish the transgressions of revolted
Israel . Success attended the invading army in all
their movements ; the fenced cities all successively
fell into their hands ; and at last Jerusalem itself
became their prey. In less than five short years
was all the wealth which David and Solomon had
treasured up in the temple and in the king s house,
swept away, and delivered over as a spoil to a vic
torious enemy. And now would Jerusalem itself
also have been utterly destroyed, if the arm of justice
had not been arrested by the penitential cries of
Rehoboam and his nobles. God had sent a prophet
to declare to them the grounds and reasons of the
judgments that were now inflicted on them: and
they, seeing that all other hope had failed them,
betook themselves to repentance. To this God had
respect, as our text informs us ; and, on seeing their
repentance, he sent the same prophet to assure them,
that he would suspend his uplifted arm, and forbear
to execute upon them his judgments according to
the full measure of their deserts.
Now from the message which was sent them from
the Lord we may properly observe,
I. That sin will surely bring the judgments of God
upon us-
flt matters not by whom sin is committed ; for all are
equally amenable to the laws of God, and must stand on an
equal footing at the bar of judgment. Kings and princes are
in this respect on a level with the lowest of mankind : for
" with God is no respect of persons."
Nor must we imagine that those sins only which are of
greater enormity in our eyes will be noticed by God : for he
notices the violations of the first table, as well as of the
second ; and those of defect as well as those of actual trans
gression. The sum of the two tables is, that " we should
love the Lord our God with all our heart, and soul, and mind,
90 2 CHRONICLES, XII. 7. [401.
and strength; and our neighbour as ourselves:" and it will be
to little purpose, that we have not bowed down to strange
gods, if we have withheld from Jehovah the entire devotion of
our souls ; or that we have not injured our neighbour by the
open crimes of adultery and murder, if we have withheld from
him those holy exercises of brotherly affection which God has
made his due. Sins of omission must be accounted for, as
well as those of commission : and not one escapes the notice
of the heart-searching God.
Our iniquities, because committed long ago, may be for
gotten by us : but not one of them is forgotten by God : they
are all recorded in the book of his remembrance : and the pre
cise measure of " wrath " that is due to each " is treasured
up," against the day that the vials of God s wrath shall be
poured out upon the whole world. Every sin leaves a stain
behind it : and as the hunted stag, though far removed from
the sight or hearing of his pursuers, is traced by them till he
is overtaken and destroyed, so will the sinner be by the judg
ments of the Most High; according as it is said, " Evil shall
hunt the wicked man, to overthrow him." Yes, to every sin
ner under heaven must it be said, " Be sure your sin will find
you out."]
Nor is there any possibility of escape, but by re
pentance ; since God has ordained,
II. That sin, in order to its being forgiven, must be
repented of
[" God has commanded all men everywhere to repent:"
and has declared, that, "except we repent, we must all
perish."
But let it not be thought that repentance is a mere light and
transient emotion : no indeed : repentance is a far different
thing from what is generally supposed. It must be general,
not relating to some few particular acts, but to the state and
habit of our souls throughout our whole lives. It must also
be deep, like that of the publican, leading us to smite on our
breasts with deep contrition, and to cry for mercy as the most
unworthy of mankind. One thing in particular we notice in
Rehoboam and the princes ; they acknowledged, that " God
was righteous" in all that he had brought upon them d . And
till we also are brought ingenuously and from our inmost
souls to acknowledge, that he may justly enter into judgment
with us, and consign our souls over to everlasting perdition,
we are not truly penitent : w r e see not our own demerit : we
virtually deny God s right to punish us : we are proud, un-
humbled, unsubdued.
d ver. 0.
401. J HUMILIATION THE MEANS OF DELIVERANCE. 91
Our penitence must also lead us to cast ourselves altogether
upon God s promised mercy in Christ Jesus. This it is which
constitutes the difference between that " repentance which
is unto salvation," and which is " never to be repented of,"
and that repentance which will fall short of salvation, and
leave room for everlasting penitence in the world to come. If
our hope terminate on any thing short of the blood and right
eousness of the Lord Jesus Christ, we have not yet learned the
extent of our fall, or the impossibility of being saved by any
name but his.]
It is, however, no little consolation to know,
III. That sin, truly repented of, shall assuredly be
forgiven
[How delightful the evidence of this in the passage before
us ! God sends his servant to announce to his penitent people
his compassion towards them, and his readiness to forgive ;
expressly grounding his forgiveness on the penitence which
they had evinced. And where shall we find any instance of
penitence despised, or of judgments inflicted on one who with
sincerity of heart implored mercy at God s hands ? We will
take an instance of one whose crimes perhaps exceeded those
of any other individual from the foundation of the world, the
idolatrous, and murderous Manasseh. He, like Rehoboam and
his courtiers, thought not of repentance, till he was reduced,
as it were, to the lowest ebb of misery : but even then his cry
was heard ; and his supplication entered into the ears of the
Lord of Hosts 6 . So, if we be truly penitent, whatever may
have been the extent of our iniquity, it shall be forgiven.
" Let the wicked forsake his way, and the unrighteous man
his thoughts, and let him return unto the Lord, and he will
have mercy upon him, and to our God, for he will abundantly
pardon f ." Only let us "repent and turn ourselves from all
our transgressions, and then iniquity shall not be our ruin g ."
Though "our sins have been many, they shall be forgiven 11 ;"
and " where sin has abounded, the grace of our God shall
much more abound 1 ."]
And now permit me to institute a most important
INQUIRY
[Respecting Rehoboam and the princes, it is said, " God
saw that they humbled themselves :" and of this God testified,
saying, " They have humbled themselves." Now then I ask,
Can he bear the same testimony respecting you? Has he seen
c 2 Chron. xxxiii. 11 13. f Isai. Iv. 7. e Ezek. xviii. 30
h Luke vii. 47. Rom. v. 20.
92 2 CHRONICLES, XII. 7. [401.
you weeping in secret on account of your multiplied iniquities?
Can he say of you as he does of Ephraim, " Surely I have
heard Ephraim bemoaning himself;" and can he, as he did in
Ephraim s case, rehearse the very language of your lips and
hearts, and attest your every motion, whether of body or
mind, as indicating the depth and sincerity of your repent
ance k ? Call to mind the time, the place, the occa
sion Say whether it arose only out of some particular
circumstances, or whether it be the stated habit of your mind ?
Were this indeed the general frame of your souls, we would
congratulate you, assured that God has already said concerning
you, "Is not Ephraim my dear son? Is he not a pleasant
child ? for since I spake against him, I do earnestly remember
him still : therefore my bowels are troubled for him ; I will
surely have mercy upon him, saith the Lord 1 ." There can be
no doubt respecting any " one who thus sows in tears, that he
shall soon reap in joy 111 ."
But respecting too many of you, must not the testimony of
God be the very reverse of this ? Must not the heart-search
ing God say respecting the generality, I have seen in them
no repentance at all. I have seen them agitated times without
number on account of earthly things: I have seen them angry,
when offended ; and grieved, when they have suffered loss :
but I have never seen them angry at themselves for offending
me, nor bemoaning, as they should have done, the loss of
their own souls. If you were to form your estimate from
what has been seen in them, you must conclude, that sin is
no great evil ; that repentance on account of it is of no urgent
necessity ; and that acceptance with me is not worth the
trouble of it ? Must he not further testify respecting some,
I have seen their parents, yea, and their minister too, weep
ing over them; but have never seen them weeping for
themselves ?
Now, Brethren, it is to little purpose for ^ou to say, " I have
repented," unless " your sorrow has been of a godly sort :"
for you will not be judged by what you are pleased to call
repentance, but by the standard of God s blessed word : it is
by that that God forms his estimate of you now ; and by that
will you be judged in the last day. " Judge yourselves there
fore now, that ye may not be judged of the Lord." If it were
only such a destruction as impended over Jerusalem, that were
about to come upon you, methinks I would be content to let
you " sleep on and take your rest :" but, when I reflect that it
is an " everlasting destruction from the presence of the Lord,
and from the glory of his power," I tremble at the thought of
k Jer. xxxi. 18, 19. } Jer. xxxi. 20.
m Ps. cxxvi. 5.
402.] THE EVIL OF NEGLECTING PRAYER. 93
your exposure to it, and of its being the doom to which you
are so soon to be consigned.
Begin then this necessary work, ere it be too late
Consider God as now calling you to it by me, as he called his
people of old by the Prophet Shemaiah 11 and never
cease to abase yourselves before him, till he shall have said
concerning you, " I have seen his ways, and will heal him, and
will restore comfort to him and to his mourners :" for you
may be assured, that, if now you " are afflicted, and mourn,
and weep ; if your laughter be turned into mourning and your
joy into heaviness, so that you humble yourselves under the
mighty hand of God, he will lift you up in due time p :" he will
say, " Deliver him from going down into the pit ; for I have
found and accepted a ransom for him q ."]
n If this be a subject for a Fast- Day on account of ill success in
war, or any other calamity, a parallel may here be drawn between
that and the afflictions specified in the context.
Isai. Ivii. 18. P Jam. iv. 9, 10. q Job xxxiii. 27, 28.
CCCCII.
THE EVIL OF NEGLECTING PRAYER.
2 Chron. xii. 14. He did evil, because he prepared not his heart
to seek the Lord.
IF we were to judge by the conduct of all around
us, we should suppose that religion required no
effort ; and that eternal happiness was to be acquired
in a neglect of all the means which God has ap
pointed for the attainment of it. But " the kingdom
of heaven suffereth violence, and the violent take it
by force." The means are closely connected with
the end. Even in earthly things, wealth is, for the
most part, the fruit of diligence ; and poverty the
result of idleness : but in spiritual things it may be
said invariably, that " he who soweth sparingly shall
reap sparingly, and that he who soweth bountifully
shall reap bountifully." Of King Rehoboam we are
informed, that there were hopeful appearances at the
beginning, since " for three years he and his people
walked in the way of David and Solomon 3 :" but
a 2 Chron. xi. 17.
94 2 CHRONICLES, XII. 14. [402.
" when he was established in his kingdom, he for
sook the Law of the Lord, and all Israel with him V
From that period " he did evil :" which melancholy
change is here accounted for : " He did evil, because
lie prepared not his heart to seek the Lord."
From this conduct of his I will take occasion to
shew,
I. How alone man can be preserved from evil-
It is " by seeking after God ;" yet not simply by
that, but by " preparing the heart to seek him."
Now this implies,
1. Meditation
[A man can never prevail against sin, if he do not give
himself to serious meditation upon the concerns of his soul.
He must consider the end for which he has been sent into the
world; the responsibility of his soul for the use of those means
which God has appointed for his happiness; and, above all,
the great wonders of redemption, whereby alone a fallen
creature can ever obtain mercy with an offended God
It is in this way only that he can get his mind into a proper
frame for prosecuting the work which God has given him to do.]
2. Self-examination-
fit is necessary that we obtain correct views of our own
state before God. And for this end we must compare our
selves, not with those around us, but with God s revealed will,
which alone will bring us to a just estimate of our own charac
ter. Persons of different ages, and under different circum
stances, have peculiar temptations, and peculiar failings : and
it is by searching out, each his own peculiar weaknesses and
faults, that any real humiliation can be produced, or any clear
perception of the evils to which we are most exposed. Without
such a knowledge of our own hearts, we cannot " seek God"
with effect. Then only, when we know our own sins, can we
deplore them as we ought, or plead for mercy as we ought from
our offended God.]
3. Fixedness of heart to follow the dictates of our
conscience
[The word " prepared" is, in the marginal translation,
" fixed." Now there must be in us a fixed purpose to re
nounce sin, and a determination, through grace, to surrender
up ourselves entirely to God in newness of heart and life
b ver. 1.
402.] THE EVIL OF NEGLECTING PRAYER. 95
-Without this fixedness of purpose, we shall vacillate
between sin and duty, and never become steadfast in the ways
of God.]
We may therefore easily foresee,
II. The certain consequence of neglecting the ap
pointed means
We shall " do evil," and continue to do it even to
the end. As long as we neglect to seek after God,
1. Our corruptions will rage
[".The heart of every man is full of evil." Our corrup
tions may vary according to our age or condition in life : but
our besetting sins, whatever they may be, will gather strength.
A fire, if not checked, will produce a conflagration, as long-
as there are any materials to burn. And our corruptions, if
suffered to remain unmortified, will burn even to the lowest
hell. There is in every man " a spiritual, as well as a fleshly,
filthiness : " and both the one and the other will overspread the
whole man, even like a leprosy, though under different forms,
according to the dispositions and habits of every different
individual.]
2. Our temptations will multiply
[Men, if they turn not to God, will frequent those scenes
which most amuse them, and that company which is most in
accordance with their taste. Their pursuits will all be of such
a nature as shall tend rather to confirm, than to eradicate, the
corruptions of their hearts : and thus they will be working out
their own damnation from day to day, even as a child of God
is daily " working out his salvation." What but ruin can pro
ceed from such a course?]
3. Our enemies will prevail
[Satan is a great adversary, whom we are commanded to
oppose : and a divine panoply is provided for us, that we may
be able to withstand him. But if we put not on our armour,
how can we hope to vanquish him? He will " lead us captive
at his will," yea, " as a roaring lion he will devour us."]
Get then your minds deeply imbued with,
1. A sense of your weakness-
fit is impossible to have too deep a sense of our incapacity
for what is good. To be " as a little child" is almost the
summit of human attainment. And, strange as it may appear,
you " never are so truly strong, as when you are thus weak :"
for then will God interpose for you, and " perfect his own
strength in your weakness."]
90 2 CHRONICLES, XIII. 12. [403.
2. A persuasion of the efficacy of prayer
[If we really believed that our prayers would be answered,
me thinks we should be urging our requests all the day long.
Observe, in the Scriptures, God s answers to prayer, how
marked! how speedy! how effectual ! Verily, " however wide
we might open our mouths, God would fill them :" and all that
he did for the Lord Jesus Christ corporeally, in raising him from
the dead, and setting him at his own right hand above all the
principalities and powers of heaven, he would do mystically
and spiritually in us c , and "make us more than conquerors
through Him who loved us."]
3. A conviction of the necessity of holiness in
order to your happiness in the eternal world
[To " do evil," and continue in it, can issue in nothing but
destruction. " Christ came to redeem us from all iniquity,
and to purify unto himself a peculiar people zealous of good
works." Let, I pray you, the end of his grace be answered
in this way: and never cease to plead with him, till he has
" delivered you from all evil," and " bruised Satan himself
under your exulting and triumphant feet."]
c Eph. i. 19 22. with ii. 4 7.
CCCCIII.
ABU All s REMONSTRANCE WITH JEROBOAM 3 .
2 Chron. xiii. 12. Behold, God himself is with us for our cap
tain, and his priests with sounding trumpets to cry alarm
against you. O children of Israel, Jight ye not against the
Lord God of your fathers ; for ye shall not prosper.
GOOD advice should he attended to, by whom
soever it may be given. Our blessed Lord particu
larly inculcated this on his disciples, commanding
them to do whatever those who sat in Moses chair
required of them, without regarding the moral
character of the persons themselves, or refusing
compliance with what was good, because it was not
exemplified in the conduct of their instructors. The
words before us were not spoken by a good man ;
for Abijah was on the whole a wicked king b : but
they contain very sound instruction, and have a
a For a Fast- Day in war. b 1 Kings xv. 3.
403.] ABIJAH S REMONSTRANCE WITH JEROBOAM. 97
semblance even of piety itself. The whole address
indeed was well fitted for the occasion, though it
certainly savours much of that partiality, which is
found in almost all who plead their own cause. There
is undoubtedly a good deal of false colouring in
what he speaks to the disparagement of his enemies,
though there is ground for his assertions, if they had
been more carefully expressed and more duly quali
fied. Notwithstanding Abijah had invaded Jeroboam s
country, in order to make that, rather than his own
country, the seat of war, we think it probable that
Jeroboam was the aggressor ; because the address of
Abijah was altogether of a pacific nature. It seems
from the words of our text that he laboured hard to
prevent the effusion of blood : and if his adversary
had been like-minded with himself, the dispute might
perhaps have been amicably adjusted.
We shall consider the words of our text,
I. In reference to the contest then pending between
Judah and Israel
Abijah s address was certainly striking and judi
cious
[Abijah contrasts the usurpation and idolatry of Jeroboam
with the legitimate claims of his own family, and their con
tinued adherence to the God of their fathers - and
doubtless these were just grounds for hope, that God would
espouse his cause : for though it may please God for a season
to let the ungodly triumph over his people, yet we believe,
that, as a righteous Governor, he will ultimately favour the
cause of righteousness and truth.
Well did the Israelites know, that there could be no effectual
resistance to the Lord of Hosts, especially when those who were
under his command were observant of the laws appointed for
them. Hence, when Abijah told his adversaries, that he was
come forth in dependence on God s aid, and in a strict obser
vance of his commands 1 , they had reason to tremble for them
selves, and to refrain from prosecuting the contest any further.
True indeed, a hypocrite may make all these pretensions, even
as Rabshakeh did in his address to Hezekiah s servants : but
c vcr. 411.
d Nu mh. x. 9. This passage reflects much light on the text.
e Isai. xxxvi. 10.
VOL. IV. II
98 2 CHRONICLES, XIII. 12. [40,3.
where the dependence is real, and the obedience true, a suc
cessful issue may justly be expected.]
The event justified his expectations
[Whilst Abijah was endeavouring to avert the conflict,
Jeroboam sought by stratagem to overwhelm him and all his
followers. He placed in ambush a considerable portion of his
army, and attacked Abijah both in front and rear. But Abijah
" cried unto the Lord ; and the priests sounded with their
trumpets; and the men of Judah gave a shout," expressive of
their confidence in God : and immediately the hosts of Israel
turned their backs; and, though they were twice as numerous
as their enemies, no less than five hundred thousand of them
fell down slain before the victorious hosts of Judah. Never
was there such a slaughter in one single battle, either before
or since : and the event of that day fully proves, that they who
fight for God have nothing to fear; nor they who fight against
him, to hope f -
Taking the text in somewhat of an accommodated
sense, we will proceed to consider it,
II. In reference to the contest now pending between
God and us
There is a contest now existing between God and
sinners
[By every sin that men commit, they do indeed " fight
against God" - What shall we say of those who cast
off their allegiance to the God of Israel ; who bow down to
idols of their own creation ; who disregard the word and ordi
nances of their God ; and who seek only to wound and destroy
those who warn them of their guilt and danger? Are not
they avowed enemies to God ? They are : their own reason
may tell them so: the Scriptures universally declare it: justify
themselves as they may, their excuses are all vain ; and they
only deceive their own souls
" Suffer ye then the word of exhortation "-
[" O children of Israel, fight ye not against the Lord God
of your fathers!" We are appointed of God to "blow the
trumpet of alarm against you ; " and we must blow it, at the
peril of our own souls : we must " lift up our voice as a trum
pet, and shew you both your sin" and danger g . It is against
God, even " the Captain of our salvation" himself, that you
are fighting : it is his majesty that you oppose, his law you
f Ezek. xxii. 14. with Rom. viii. 31. s Isai. Iviii. 1.
403.] ABIJAH S REMONSTRANCE WITH JKROBOAM. 99
trample on, his mercy you despise, and his salvation you
reject - O think with yourselves, Can you prosper ?
" Did ever any harden themselves against him and prosper 11 ?"
No indeed ; " it is in vain to kick against the pricks :"
" though hand join in hand, the wicked shall not go un
punished 1 ."]
APPLICATION
1. From the former view of this subject, we may
learn how to obtain the blessing of God upon our
arms-
fit is not by confidence in an arm of flesh that we can
hope to prevail, but by an humble trust in God. It is said,
" The children of Israel prevailed, because they relied upon the
Lord God of their fathers^" Notwithstanding the numbers
and the stratagems of their enemies, they prevailed, because
God himself fought for them. Let us then by prayer and
supplication call God to our aid, and rest assured that he will
interpose for us in the hour of necessity.
Whilst indeed we trust in him for success, we must use
every effort for the attainment of peace : but if our adversary
will not listen to reasonable terms, then may we go forth with
confidence against him, knowing that " with God it is alike
easy to save by many or by few."]
2. From the latter view of this subject we may
learn how to escape the destruction to which we are
exposed
[Our God " has made ready his glittering spear;" and
he has already said, " Ah, I will ease me of mine adversaries,
and avenge me of mine enemies 1 ." What then shall we do?
Shall we continue the contest? What would this be, but to
" set briers and thorns in battle against the devouring fire,
which would go through them, and burn them up together" 1 ? "
No : let us throw down our weapons of rebellion against him,
and cast ourselves on the multitude of his tender mercies : let
us go, like Benhadad, " with ropes round our necks, and sack
cloth on our loins," and confess our desert of his heavier judg
ments. Then will he " turn from his fierce anger," and be
reconciled towards us : yea, " he will be merciful to our
transgressions, and our sins and iniquities will he remember
no more."]
h Job ix. 4. Prov. xi. 21. k vcr. 18.
1 Isai. i. 24. m Isai. xxvii. 4.
II 2
100 2 CHRONICLES, XV. 2. [|()|.
CCCCIV.
THE EQUITY OF THE DIVINE PROCEDURE.
2 Chron. xv. 2. And he went out to meet Am, and said unto
him, Hear ye me, Asa, and all Jadah and Benjamin ; The
Lord is with you, while ye be with him ; and if ye seek him,
he will be found of you ; but if ye forsake him, he will for
sake you.
AS in a season of affliction it may be sometimes
necessary to blend reproof with consolation, so in
a season of joy and triumph it may sometimes be
proper to temper our congratulations with prudential
advice. When Asa was returning with his victorious
army after the destruction of his Ethiopian enemies,
the prophet Oded was sent forth to meet him, and
was directed by God himself not to salute him with
fulsome compliments, but to impress upon his mind
a salutary admonition.
In this concise and pointed address, we see,
I. The rule of God s procedure-
God is not necessarily bound by any rules ; for he
both may do, and actually " does, according to his
own will in the armies of heaven, and among the
inhabitants of the earth:" yet has he been pleased
to prescribe rules to himself,
1. In the dispensations of his providence
[The Jews, as God s peculiar people, were governed by
him according to the strictest rules of equity. They were
taught to look for temporal rewards or punishments according
as they were obedient or disobedient to his word : and their
whole history may serve to illustrate the correspondence there
was between their dealings towards him, and his towards
them a Indeed, God himself expresses peculiar jealousy
on this head; and appeals to them, whether the inequality
which there w r as in his providence, did not originate in them
selves; and whether it was not perfectly agreeable to the rules
which he had established for his conduct towards them b .
a See this exemplified in Asa, 2 Chron. xiv. 5 7, 11, 12. and
xv. 10 15, 19. with xvi. 7 9 ; in Jehoshaphat, xvii. 3 C, 10. and
xx. 3, 30. with xix. 2. and xx. 35 37 ; in Joash, xxiv. 20.
b Compare Ezek. xviii. 24 29. with Lev. xxvi. 3 45. and
Deut. xxxi. 10, 17.
404.1 THE EQUITY OF THE DIVINE PROCEDURE. 101
Somewhat of the same procedure is yet visible in the dis
pensations of God towards us. Nations at this time are often
prospered or punished according as they pay due allegiance to
God, or revolt from him: and individuals not ^infrequently
experience even here a recompence suited to their conduct.
But as, under the law, God sometimes deviated from this
rule, in order to direct the views of men to a future day of
retribution c , so now he has laid it aside in a great degree, in
order that our motives to action may be more spiritual, and
that we may look forward to the day of judgment as the
period fixed for the display of his righteousness, and for the
rewarding of our actions.]
2. In the communications of his grace
[God s conduct towards the Jews in respect of temporal
things was intended to shadow forth his dealings with us in
respect of spiritual things. In relation to these we may see,
that the rule which God has laid down to himself is almost
invariably observed. It is true, that he is often " found of
them that sought him not:" but when once he has revealed
himself to any man, he regulates himself towards him
according to a principle of perfect equity, rewarding him for
his fidelity, or punishing him for his neglect. Who amongst
his people ever sought his face in vain? Who ever diligently
walked with him in a state of humble dependence, and did
not find God with him in the tokens of his love, and the sup
ports of his grace? God indeed reserves in bis own power the
times and the seasons when he shall reveal himself more fully
to the soul ; and he apportions to every one such trials as he
in his wisdom knows will be productive of good : but he never
did, nor ever will, forsake them that seek him d .
On the other hand, who is there that has not experienced
the hidings of God s face, when fresh contracted guilt, or
repeated neglect of duty, has given him offence? Who has not
found on such occasions that God has withdrawn the aids of his
Spirit both in public and private ordinances ; and perhaps left
him for a season to the power and influence of his own corrup
tions? We know indeed that God has said, he will not finally
cast off his people 6 : and we believe he will not: we believe he
will " visit them with the rod" till he has brought them back
to him with deep contrition f : but as long as they forsake him,
he will, as far as respects any manifestations of his favour, for
sake them ; and if any who have thought themselves his people,
forsake him utterly, they shall also be utterly abandoned by
c Ps. Ixxiii. 314. a p s> j x . 10>
e 1 Sam. xii. 22. Heb. xiii. 5. Isai. liv. 7 10.
f Ps. Ixxxix. 30 35.
2 CHRONICLES, XV. 2. [404.
him. Nor can any be assured that they themselves shall not
suffer eternal dereliction, any longer than their adherence to
God justifies the hope that they are his children.]
To impress this rule the more deeply on our minds,
let us consider,
II. The universal importance of it
The prophet in a most solemn manner called the
attention both of the king and all his army to the
subject before us ; intimating thereby, that there
were none who were not interested in it, nor any
occasion when the consideration of it would not be
useful to their souls.
It is suited to us,
1. In prosperity
[Of this there can be no doubt, since it was in a season
of peculiar triumph that the prophet was sent to give this
admonition. Indeed we are never more apt to forget ourselves,
yea, to forget God also, than when we are elated with great
prosperity. We are apt to " sacrifice to our own net, and
burn incense to our own drag g ." When " Jeshurun waxed
fat, he kicked 11 :" when " Uzziah was made strong, his heart
was lifted up to his destruction 1 ." Strange as it may seem,
even the manifestations of God s love to the soul are calculated
to puff us up with pride, if we have not some thorn in the
flesh given us to counteract this evil tendency, and to keep us
from abusing the divine mercies k . The more sail a ship car
ries, the more ballast it requires. The very deliverance that
Asa had experienced was likely to render him careless and
secure, as though he were now beyond the reach of harm.
But by this admonition he was taught, that his security was in
God alone, and that he must continue to " walk humbly with
God," if he would have the divine protection continued to him.
Similar admonitions are also given to us, to counteract the
pride of our hearts. " Be not high-minded, but fear 1 ." " Let
him that thinketh he standeth, take heed lest he fall m ."
" Blessed is the man that feareth always"." Even the great
Apostle himself, though he knew himself to be a chosen vessel
unto God, yet felt the necessity of " keeping under his body,
and bringing it into subjection, lest, after having preached to
others, he himself should become a cast-away ." Let us
e Hah. i. 16. h Dcut. xxxii. 15. 2 Chron. xxvi. 5, 10.
k 2 Cor. xii. 7. 1 Rom. xi. 20, 21. m 1 Cor. x. 12.
11 Fruv. xxviii. 14. 1 Cor. ix. 27.
405.] ENCOURAGEMENT TO EXERTION. 103
therefore exercise the same caution ; and, whether we rejoice
on account of national or personal mercies, " rejoice with
trembling p ."]
2. In adversity
[As in prosperous circumstances we need to be guarded
against presumption, so in heavy trials we need to be cautioned
against despondency. If we appear to be forsaken of our God,
we are apt to think that he has altogether " shut up his ten
der mercies, and will be favourable to us no moreV But in
the words before us we see, that no nation or individual can
be in so low a state, but that their recovery is certain if only
they wait patiently upon God. He will assuredly be found of
them that seek him : yea, at the very time that they perhaps
are bewailing his absence, he " is actually present with them"
working in them that very contrition, and enabling them to
wait upon him, when their unassisted nature would have
fainted in despair.
Let every one then apply to himself the text in this view.
Are we ignorant? let us look to God for the teachings of his
Spirit. Are we guilty? let us cry to him for remission through
the blood of Christ. Are we in any strait or difficulty what
ever ? our way is clear ; let us wait upon God in assured ex
pectation of succour and support. This promise shall never
fail us r : though we had a million 9 of men or devils to en
counter, we should be " more than conquerors 1 ." " Believe
in the Lord; so shall ye be established: believe his prophets;
so shall ye prosper u ."] x
P Ps, ii. 11. Q Ps. Ixxvii. 7 9. r Hcb. xi. 6.
8 2 Chron. xiv. 9. l Rom. viii. 37. " 2 Cliron. xx. 20.
x The subject may he further improved : 1. For caution ; to guard
against any secret evil in the heart, or any remissness of duty in the
life, which may offend God. See 1 Chron. xxviii. 9. with the first
clause of ver. 10. Mark this passage carefully. And, 2. For encou
ragement ; since, if he be for us, we need not fear, however many
there may be against us.
ccccv.
ENCOURAGEMENT TO EXERTION.
2 Chron. xv. 7, 8. Be ye strong therefore, and let not your
hands be weak : for your ivork shall be rewarded. And ivlicn
Asa heard these icords, and the prophecy of Oded the pro-
phet, he took courage.
THERE are two extremes to which mankind
are prone presumption, and despondency. To the
104 2 CHRONICLES, XV. 7, 8. [405.
former the ungodly are inclined ; to the latter, the
righteous. King Asa was a man who " did that which
was good and right in the eyes of the Lord his God V*"
and " his heart was perfect all his days b :" yet did he
need encouragement from a prophet of the Lord, to
sustain his fainting mind.
In the passage before us, we have,
I. An historic record-
Asa had been enabled to vanquish an host of not
less than a million of Ethiopians, with an army of
little more than one half their number. But in his
own kingdom there was a great work to perform, a
work which he despaired of ever being able to ac
complish. God, however, mercifully sent him a
prophet, to raise his drooping spirits, and to animate
him to his appointed work. Hear the message de
livered to him
[" Be strong 1 , and let not your hands be weak: for your
work shall be rewarded." Think nothing too arduous to be
attempted, provided the Lord call you to it c - -And
never doubt of success in any thing that you undertake for
Him- -]
Mark, too, the effect produced upon his mind
[" He took courage." And how did he evince the power
of that grace which had been bestowed upon him ? He put
down idolatry throughout his dominions 1 - -He sum
moned all his people to enter into a solemn " covenant with
God, to serve Him with all their heart 6 " -and "he
deposed his mother from her throne, because she had made
an idol ; which he cut down, and stamped, and burned at the
brook Kidron f "
In this noble conduct he has left to us,
II. An encouraging example
We also have difficulties, every one of us, to en
counter
[Great are the corruptions by which we are assailed
And fierce will be the opposition which will be
a 2 Chron. xiv. 2. b ver. 17.
c Josh. i. 6, 7, 9. 1 Chron. xxviii. 20.
d ver. 8. e ver. 12. f ver. 16.
406.] ASA S COVENANT WITH GOD. 105
made to us, if we exert ourselves for the reformation of
others
But to us, no less than to Asa, are the prophet s
words addressed g
[We should " be strong in the Lord, and in the power of
his might h :" and if we " hold fast our confidence in him, we
shall have a great recompence of reward 1 ." We are assured
that " our labour shall not be in vain in the LordV]
In us, also, should they produce a similar effect
[They should encourage us to serve the Lord alone
to serve him with our whole hearts - - to
serve him " without partiality, and without hypocrisy 1 ." The
nearest friends must be withstood, and the most endeared lust
be mortified. Not a right hand, or right eye, must be retained:
every thing that is offensive to God must be sacrificed without
reserve.]
APPLICATION
[If Asa acted thus on one single word of encouragement,
what may be expected of you, who have had all the promises
of God set before you from Sabbath to Sabbath, through many
successive years? If He, under that dark dispensation, acted
so noble and consistent a part, what may be expected of you,
who live under the full light of the Gospel, and are instructed
in all the wonders of redeeming love ? - - ]
s See Isai. xxxv. 3, 4. h Eph. vi. 10. * Ileb. x. 35.
k 1 Cor. xv. 58. i Jam. iii. 17. 1 Tim. v. 21.
CCCCVI.
ASA S COVENANT WITH GOD.
2 Chron. xv. 12 15. And they entered into a covenant to
seek the Lord God of their fathers with all their heart and
with all their soul; that whosoever would not seek the Lord
God of Israel should be put to death, whether small or great,
whether man or ii oman. And they sware unto the Lord with
a loud voice, and with shouting, and with trumpets, and with
cornets. And all Judah rejoiced at the oath: for they had
sworn luith all their heart, and sought him u ith their w/iole
desire; and he ivas found of them: and the Lord gave them
rest round about.
FEW persons have any just idea of the use and
efficacy of ministerial exertions, when accompanied
10C> 2 CHRONICLES, XV. 1215. [406.
with power from on high. In the context, we see
one man, a prophet of the Lord, standing up in
Jehovah s name, and by one single address turning a
whole nation to the Lord their God. Doubtless the
prophet Oded a had a peculiar commission, and was
honoured with a far greater measure of success than
any minister in this day is authorized to expect :
nevertheless every servant of the Lord, to whom
soever he may be sent, whether to kings or subjects,
should deliver his message with fidelity ; and in so
doing, may expect that God will render his word
effectual for great and extensive good. In the hope
that our message shall not be altogether in vain, we
come to you now in Jehovah s name, and call upon
you to covenant with him as Asa and his subjects
did : and, that we may prevail with you to comply
with our injunctions, we will distinctly consider,
I. What covenant they made
Here we shall separately notice,
1. The covenant itself
[Tliis related to nothing which they were not previously
bound to fulfil. To " seek the Lord God of their fathers" was
their duty : the law of Moses, yea, the law of nature, bound
them to it: and reason, no less than revelation, told them, not
only that they should seek after God, but that they should seek
him with their whole hearts.]
2. The manner in which they made it
[Their zeal was very remarkable ; yet it was precisely what
the occasion called for. That they should all solemnly sivear
to this covenant, and devote to death every soul that should
refuse to concur in it, seems an instance of unparalleled harsh
ness and intolerance; yet were both the oath which they took b ,
and the proscription which they agreed to c , expressly required
in the law of Moses : if a husband or a wife were to propose a
departure from God, it was the duty of the party who was so
tempted to give information to the magistrate, and, on convic-
a In ver. 1. he is called " Azariah the son of Oded:" and we
apprehend that when, in ver. 8, he is called " Oded," the son of
Oded is meant ; this being a common abbreviation in the Scriptures.
But in a popular discourse it is not necessary to notice this.
b Deut. xxix. 10 15. c Deut. xvii. 2 5.
406.] ASA S COVENANT WITH GOD. 107
tion of the offender, to take the lead in executing the sentence
of death upon him.]
But it will be asked, Would you propose this as a
pattern for us ? We answer, Yes : we would propose
it as a pattern, both in the matter and the manner of
it:-
1. In the matter of it
[Let us covenant " to seek the Lord God of our fathers
with our whole heart, and with our whole soul." To seek him
thus is .our duty, independently of any covenant : it is due to
God as our Creator; it is due to him also as our Redeemer.
Did our God come down from heaven to seek us / and shall
not we seek him ? Did he give up himself to the accursed
death of the cross for us ; and shall we content ourselves with
offering him a divided heart ? What is the thing that deserves
to be put in competition with him ? What has done so much
for us, or what can ? Have the vanities of this world, " the
lust of the flesh, the lust of the eye, and the pride of life," any
pretension to be his rivals ? O let a sense of his unbounded
love and mercy lead us to consecrate ourselves altogether to
his service ! If the Jews, on account of their deliverance from
Egyptian bondage by the exertions of Omnipotence, were
bound to seek and serve God with their whole hearts, much
more are we, who have been redeemed from sin and Satan,
death and hell, by the blood of God s co-equal, co-eternal
Son.]
2. In the manner of it
[If it be thought that we are not called to swear, we
answer, that we all have sworn already in our baptism ; and
have renewed our oath when we were confirmed : and, as often
as we have attended at the table of the Lord, we have again
repeated our oath to renounce the devil and all his works, and
to serve the Lord Jesus Christ as our only Lord d .
With respect to the proscription, we acknowledge that we
are not at this time to enforce Christianity by an appeal to the
civil power : and that to inflict the penalty of death on any
persons on account of their neglect of Christ, would be to op
pose the plainest dictates of his religion : but yet we may, and
must, declare, that the judgments of God shall overtake all
who either reject him altogether, or seek him with a divided
heart : yea, the sentence of eternal misery denounced against
d The term S a cr amentum was used to signify the oath by which
the Roman soldiers engaged never to desert the General under whom
they fought.
108 2 CHRONICLES, XV. 1215. [400.
them in the Scriptures must receive our most unqualified ap
probation : we must say with St. Paul, " If any man love not
the Lord Jesus Christ, let him be anathema maran-atha 6 ;"
that is, let him be accursed ; and God will surely come ere
long to inflict that curse upon him. Thus, notwithstanding
the abrogation of penalties to be inflicted by the civil arm,
under the Christian dispensation, we do in fact proceed even
further than the Jews did in the covenant before us : for the
judgments denounced by them related to overt acts only, whereas
ours relate to the heart : and the penalties inflicted by them
extended only to the body, whereas ours relate to the soul ; and
that too of every creature to whom the Gospel is sent, " whether
small or great, whether man or woman."
If it be thought that such covenants are needless, we reply,
that they are of the greatest possible utility, if solemnly en
tered into in our secret chamber before God : for, they contain
a solemn recognition of our duty, and a deliberate vindication
of God s justice in punishing all who will not seek him in his
appointed way : they moreover tend exceedingly to impress
our own minds with a sense of the heinousness of departing
from God, and to fortify us against all the temptations to
which at any time we may be exposed: and it is owing to the
low state of religious attainments amongst us, that such cove
nants are so rarely made.
As to the idea of legality, it is no better than an excuse for
our own sloth and lukewarmness. For, nothing can be more
suited to the spirit of the Gospel than such covenant-trans
actions are ; they are a strict compliance with the Apostle s
exhortation " to yield our bodies unto God a living sacrifice,
holy, and acceptable unto God, as our reasonable service V]
That we may be stirred up to enter into this
covenant, let us contemplate,
II. The benefits resulting from it
For the discovery of these, we need go no further
than the passage before us.
In the very act,
[They were filled with great and exalted joy ; "theysware,
with a loud voice, and with shouting, and with trumpets, and
with cornets; yea, all Israel rejoiced at the oath." This
mode of testifying their joy was suited to the dispensation
under which they lived. The joy which Christianity inspires
is of a more refined nature ; it is less tumultuous, but more
spiritual, and more abiding : and we will venture to appeal to
all who have ever solemnly devoted themselves to God in their
e 1 Cor. xvi. 22. f Rom. xii. 1.
406.] ASA S COVENANT WITH GOD. lOf)
secret chamber, embracing the Lord Jesus Christ as their only
Lord and Saviour, and surrendering up themselves to him as
his redeemed people, whether they did not find in that trans
action a peace and a joy which nothing else in the whole
universe could impart? Do they not at this moment look
back to such seasons as the happiest periods of their lives ?
- We have no fear of contradiction upon this point :
we are well assured, that " all who sow in tears do reap in
joys;" and, for the most part, "the reaper treads upon the
very heels of the sower h ;" so speedily do they enjoy the reward
of their labours.]
After the act was performed,
[God gave them undoubted testimonies of his acceptance.
How he manifested it to them on this occasion, we know not :
there were a great variety of ways in which he was wont to
give his people an evidence of his approbation : at one time,
by a lamp passing between the divided pieces of the sacrifice 1 ;
at another, by a special messenger from heaven k ; at another,
by a voice from heaven 1 ; and frequently by sending fire from
heaven to consume their sacrifice" 1 . But whatever means he
used, we are well assured, that he left them no room to doubt of
his approbation of the act they had performed ; for we are told,
" He was found of them." And will he not be found of us
also? and has he not still many ways of manifesting himself to
us ? Yes ; by the secret operation of his Spirit he will reveal
himself to our souls, and shed abroad his love in our hearts,
and " say unto our souls, I am thy salvation."]
For a long period afterwards,
[There was peace to the land ; for " God gave them rest
round about." By comparing different dates in this chapter,
we find that the land had rest twenty years". It is true, in
another part of the inspired volume, we are told, that " there
was war between Asa and Baasha all their days :" but this,
for the space mentioned in our text, was only in small con
tentions or skirmishes on the borders: there was no serious
assault upon him from any quarter. This exhibits in a
most striking point of view the rest which God will give to
his believing and obedient people. Our spiritual enemies will
not be so put down as to leave us no occasion for vigilance :
their enmity will remain the same as ever ; and there will
still be occasional skirmishes on the borders 1 : but they shall
8 Compare Ps. cxxvi. 5, 6. with Jer. xxix. 12, 13.
h Amos ix. 13. Gen. xv. 10, 17. k Dan. ix. 21.
1 Johnxii. 28, 29. m Lev. ix. 24. ver. 10. with ver. \i).
1 Kings xv. 16. P Gal. v. 17.
110 2 CHRONICLES, XV. 1215. [400.
not so come against us as to overwhelm us, or even to destroy
our happiness: we shall " know in whom we have believed;"
and feel safety in his protection. " Weapons may be formed
against us ; but they shall not prosper : " and " men may fight
against us ; but they shah 1 not prevail against us. " It is sur
prising to what an extent some are delivered from painful con
flicts for a considerable time after they have devoted themselves
in a solemn covenant to the Lord : their very lusts which once
led them captive seem almost to be slain, and " Satan himself
to be bruised under their feet." True it is, that this will not
always continue ; but the more frequently and cordially we
devote ourselves to God, the more abundantly will he fill us
with grace and peace, and give us a foretaste of that rest which
remaineth for us in a better world.]
We shall conclude with two PROPOSALS, in reference
to the covenant we have been considering ; and
we shall make them to two distinct classes :
1. To those who think such an entire devotion of
themselves to God unnecessary-
[If God do not require this service at our hands, we need
not render it to him: and, if we need not render it to him, we
may resolve, and even covenant to withhold it from him. We
propose then to those who think there is no necessity to seek
after God with their whole hearts, Let us make a covenant to
gether, that we never wi/l seek him thus : let us confirm it with
an oath; and let us sivear aloud that heaven and earth may
hear. Let us go further still, and covenant to prevent every
one to the utmost of our power from seeking him in this way:
let us hate, and revile, and persecute them, and, by every
means that the law of the land will admit of, let us deter them
from such unnecessary, fanatical, and injurious proceedings.
The law will not suffer us to put them to death; but let us at
least shew, that we would do it if we dared; and by the whole
of our conduct towards them let us say, " Away with such
fellows from the earth, for it is not fit that they should live ! "
Or, if any of you think that we ought to leave others at liberty,
then we will wave this part of our proposal, and only covenant
that we will never seek after God ourselves. Now then let us
begin: let us address ourselves to the sacred Majesty of heaven:
let us tell him that he has no such claim upon us as he pretends
to in his word, and that we are determined never to render him
the service he requires. - What ! Do you hold back ? Do
you shudder at the proposal? Do you tremble at the thought
of entering into such a covenant? Yes; methinks, there is not
one person present that is bold enough to give it his sanction:
yet there are many who act agreeably to the tenour of that
406.] ASA S COVENANT WITH GOD. Ill
covenant ; many who seek God in a mere formal way, or at
best with a divided heart. Know then, all ye who violate your
duties to your God, that you stand condemned in your own
consciences ; and, " if your own hearts condemn you, God
is greater than your hearts," and will condemn you also.
Attend then with becoming reverence to the proposal which
we next make,]
2. To those who desire to approve themselves to
God in the way that he requires
[The making of covenants in our own strength is in no
respect advisable : but in humble dependence on the grace of
Christ we may make them, and ouylit to make them. We
read of the Christians in Macedonia, that, previous to serving
God with their property, " they gave their ownselves to the
LordV And this is what the Prophet Jeremiah foretells as
characterizing the godly under the Christian dispensation;
" Come, let us join ourselves to the Lord in a perpetual
covenant, that shall not be forgotten 1 ." Now then let us do
it : let us all be of one heart and one mind in this parti
cular 5 : let us look up to God for his grace, that we may be
enabled to keep the vow which we are about to make : and
may " God be found of us," whilst we are thus seeking him ;
and "give us rest" in our souls, even that rest which our
blessed Lord has promised unto all that come to him in
truth 1 !
O thou gracious and ever-blessed God, " who hast formed us
for thyself," and hast moreover redeemed us by the blood of
thine only dear Son, thine we are by every tie. \Ve are
conscious that "we are not our own; and that, having been
bought with a price, we are bound to glorify thee with our
bodies and our spirits, which are thine." We desire then now
to consecrate ourselves to thee; and engage, as in thine imme
diate presence, " no longer to live unto ourselves, but unto
Him that died for us and rose again." May we never forget
this vow, or act for a moment inconsistent with it ! We avouch
thee this day to be our God ; and we give up ourselves to thee
as thy people : and we desire, that " thou wouldest sanctify
us wholly; and that our whole spirit, and soul, and body,
may be preserved blameless unto the coining of our Lord
Jesus Christ". "]
i 2 Cor. viii. 5. r Jer. 1. 4, 5.
8 Here the persons confirmed might be particularly addressed.
Matt. xi. 28, 29. u 1 Thess. v. 23.
112 2 CHRONICLES, XVI. 9. [407.
CCCCVII.
GOD S REGARD FOR HIS PEOPLE.
2 Chron. xvi. 9. The eyes of the Lord run to and fro through
out the whole earth, to sheiv himself strong in the behalf of
them whose heart is perfect toward him.
IN estimating the characters of men, God looks
not so much at their actions as at their motives and
principles. It is by them that the qual itij of our
actions must he determined : for though no motives,
however good, can sanctify a bad action, no action
however good can be acceptable to God, if its motive
and principle be not pure. There were, it is true,
several things which were blameworthy in the con
duct of Asa, which was here reproved. He ought
not to have made a league at all, we apprehend, with
a heathen prince ; but certainly not to have induced
him to violate the league which he had already made
with Israel. But that which rendered his conduct so
displeasing to God, was, the distrust from which it
sprang. He had not long before been delivered by
God from far greater danger ; and yet now, instead
of applying to God for help again, he placed his
dependence on an arm of flesh. In the reproof
administered to him on this occasion, the general
providence of God, and his tender care of all who
trust in him, is strongly asserted : and it is a subject
well worthy of the most attentive consideration.
Let us consider,
I. When the heart may be said to be " perfect
towards God"-
As for absolute perfection in this world, it exists
only in the deluded imaginations of some visionary
enthusiasts. Nevertheless there is a perfection to
which we should aspire, and which we may all attain,
which consists in integrity, where " the heart is right
with God." This may be said to be the case,
1. When our trust in God is entire
407.1 GOD S REGARD FOR HIS PEOPLE. 113
[The heart of an unconverted man has no disposition to
trust in God; nor indeed has he any just ground for trust in
him, since God is his enemy. But after a man lias been
awakened to a sense of his sins, and has sought for mercy
through the Lord Jesus Christ, and has even some comfortable
evidence that he has obtained mercy, yet he finds it exceeding
difficult to repose his confidence in God, to the extent that the
Scripture warrants him to do so. He cannot believe that God
is so attentive to his concerns, so ready to administer to his
wants, and so all-sufficient for his necessities, as he is repre
sented to be in the Holy Scriptures. In proportion as he grows
in the knowledge of God, his trust in God is enlarged : and
when he comes to realize the idea, that there is nothing, whe
ther great or small, that is not ordered by God, nor any situa
tion which he cannot, or will not, overrule for our good, if only
we put our trust in him ; and when, in consequence of this
conviction, his whole care for body and for soul, for time and
for eternity, is cast on God, and he rests on God s promises
" without staggering at any of them through unbelief; then
he honours God as he ought, and his heart may be said to be
perfect towards God. The difference between a person who has
not attained this perfection, and one who has, may be seen in
Elisha and his servant : the one, though well instructed, and
habituated to serve God, is troubled when he comes into cir
cumstances of great and unexpected trial; whilst the other is
composed, seeing the horses of fire and the chariots of lire
forming an impregnable bulwark all around him, and God
himself engaged for his support a
2. When our desire to serve him is supreme
[Many are the considerations which arise in the mind to
influence us in the discharge of our duty. Inclination, interest,
passion, the fear of man, the hope of applause, will often bias
our judgment, and lead us astray. The truth is, that in all
wrong conduct the heart is more to blame than we are ready
to imagine : it is the film in the eye that disguises and distorts
the objects: " if the eye were single, the whole body would be
full of light." And here again the difference between Chris
tians of different stature is very apparent : those of lower
attainments being open to impression from a vast diversity of
objects, whilst those of higher attainments keep their eyes
steadily fixed on one object. It is surprising how clear the
path of duty becomes, when a man discards every question but
this, "What will most please my God?" But this question
must be asked, not only in reference to things positively good
and evil, but in reference to things in which we seem at liberty
a 2 Kings vi. 15 17.
VOL. IV. I
IH 2 CHRONICLES, XVI. 9. [407.
to adopt cither alternative. Where this principle fully occu
pies the mind, and operates with promptness and decision,
swallowing up every inferior consideration h , there the heart is
perfect towards God, and the man " stands perfect and com
plete in all the will of God."]
Let us mark,
II. What tender regard God shews for persons of
that character
" He despises not the day of small things ;" hut
those who thus honour him, shall he most abun
dantly honoured by him :
1. He will shew himself strong in their behalf
[There is nothing that he will not do for them, either in
a way of providence) or of grace. Are they in difficulties or
trials of any kind ? We say not, that he will work miracles for
them as for Israel in the wilderness, or for his servants the pro
phets ; but we do say, that what he did visibly for them, he will
do invisibly for all who trust in him : and we conceive it of
great importance to observe, that the miracles of former ages
were not intended only for the comfort of those in whose behalf
they were wrought, or for the confirming of the messages
delivered by them, but also for demonstrating to the very senses
of men what a minute attention he would pay to the concerns of
all his people, and what effectual succour he would impart unto
them in every time of need. As the imputation of righteous
ness to Abraham by faith was not recorded for his sake alone,
but for that of believers in all ages c , so the miracles wrought,
whether for him or others, were not wrought for their sakes
alone, but for ours also, who shall experience similar interposi
tions, only in a less visible way: for them he accomplished ends
without means; for us he will accomplish them by means: nor
have we any more reason to be anxious about events than the
most favoured of his servants had in the days of old d .
Assuredly too will he afford us under spiritual trials the
assistance of his grace. The promises, " My grace is sufficient
for thee;" and, " I will never leave thee nor forsake thee;" are
as valid at this day as they were in the days of Paul and
Joshua : nor can there be any temptation whatever which we
shall not be enabled to surmount, if only we trust in him e .]
2. He will search out all occasions for such dis
plays of his power
b Acts iv. 19, 20. and xxi. 13. c Rom. iv. 22 21.
d Phil. iv. 6. e 1 Cor. x. 13.
407.] GOD S REGARD FOR HIS PEOPLE. 115
[We have not to awaken him by our cries, or to prevail
upon him by our pleadings, as though he were of himself either
inattentive to us, or adverse to undertake our cause. It is not
for this end that our prayers and tears are required ; but for
the impressing of our own minds, that all our help must come
from him. His eye is upon us from the first moment that we
begin to think of him ; yea, his eyes run to and fro throughout
the whole earth, to find out the objects, as it were, who feel
their need of him. Whether they be in a cottage or a dungeon,
he will fly to their aid, and delight to make known towards
them " the exceeding greatness of his power V and " the
exceeding riches of his grace g ." Whilst Satan, their great
adversary, "goes to and fro through the earth" "seeking
whom he may devour," our God will surely not be less vigilant
in our defence. His whole heart and his whole soul are
engaged for us h , nor will he lose one whom he has given to
his beloved Son 1 .]
As an IMPROVEMENT of this subject, we will suggest a
few words,
1 . Of warning
[Let those tvho neglect God consider that his eyes are over
them no less than over the righteous; but it is in order to
bring upon them all the evil that he has denounced against
them k And let those who profess to know him, but in
works deny him, remember, that it will be of little profit to
"have a name to live, if they are either dead, or dying" in his
sight 1 Above all, let those who, like Asa, are in the
main " perfect before God" beware how they resent the
reproofs that may be given them for any failures in their
duty m : for, though they should be saved at last, they little
know what dereliction or punishment 11 they may suffer for their
fault before they die ]
2. Of encouragement
[Let not any say, " The Lord hath forsaken me, and my
God hath forgotten me." " Can a woman forget her sucking
child? She may; but God never will" forsake the meanest of
his people . Think not of the greatness of your difficulties, but
of the love, and power, and faithfulness of your God
Then in the midst of your warfare, you may already begin the
shouts of victory p Only believe, and you shall assuredly
"see the glory of God V]
* Eph. i. 18, 19. Eph. ii. 7.
h Jer. xxxii. 40, 41. j John x. 2729. Luke xii. 32.
k Amos ix. 4. Prov. v. 21. ] Rev. iii. 2.
m ver. 10. n Both of these are seen in ver. 12.
Isai. xlix. 14, 15. P Rom. viii. 33 39.
<i John xi. 40.
i 2
11(5 2 CHRONICLES, XVII. {). [408.
CCCCVIII.
THE ROYAL EDICT.
ADVERTISEMENT. The author feels it necessary to prefix to this
Sermon some short account of the occasion on which it was deli
vered.
The author was at Amsterdam, (in June 1818,) partly with a view
of re-establishing there an Episcopal Chapel, in which there had
been no service for seven years, but principally with a view of seek
ing the welfare of the Children of Israel. He went thither rather
to explore than to act. (See Neh. ii. 12 16.) But just previous
to the 1 8th of June, he understood that the Third Anniversary of
the Battle of Waterloo was to be kept throughout the Netherlands,
as a day of thanksgiving : and just at that time also he quite ac
cidentally heard, that the King of the Netherlands had a year before
issued an Edict, requiring all the Jews to educate their children in
the knowledge of their own Scriptures, and calling upon all his Chris
tian Subjects to aid in this good work. Despondency, not unlike to
that which paralyzed all exertion at Jerusalem, in Nehemiah s days,
so universally prevailed, that no one had risen to the occasion ; the
very Commissioners, who had been appointed to carry the Edict into
effect, had published a Report, in which they gave it as their opinion,
" that the Lord s time was not come ; " and there was great danger
that the gracious designs of the Monarch would be altogether frus
trated. The author therefore judged this a fit occasion for calling
the attention of the Public to the Edict ; and accordingly, after
devoting the Morning Service to the more appropriate subject of the
day, he employed the Evening Service in an endeavour to forward
this good work. Considerable attention was excited to the subject
by means of the Sermon ; which was therefore instantly printed in
Dutch, French, and English, for the purpose of its being circulated
throughout the Netherlands : and he has reason to hope, that active
exertions were afterwards made in many places, to promote, what
every benevolent mind must ardently desire, the edification and wel
fare of the Jewish People.
So good an example having been set by the Emperor of Russia
and the King of the Netherlands, the author hopes that the atten
tion of our own Governors also, both in Church and State, may be
called to this long-neglected People ; and that, now the British
Public has been invited by authority (the King s Letter) tq aid in
408.] THE ROYAL EDICT. 117
supporting Missions to the Heathen World, the claims of the Jewish
Nation,) to whom under God we owe all the light that we ourselves
enjoy, will not be overlooked. It is with a view to this great object,
that the author sends forth the Sermon in this country ; where, if
the foregoing explanation had not been given, its relevancy and use
might have been justly called in question.
2 Chron. xvii. 9. And they taught in Judah, and had the
book of the law of the Lord with them, and went about
throughout all the cities of Judah, and taught the people.
ON a day set apart for thanksgiving to God for
mercies received, it is peculiarly proper to consider
what we may render unto the Lord for all his bene
fits. Certainly, if any event ever deserved repeated
annual commemoration, it is that which has freed
the world from the most grievous tyranny that ever
it endured. Of the bitter cup which was put into the
hands of every nation in Europe, this nation 3 drank
very deeply : and the change which it has expe
rienced, in the restoration of their rightful Monarch,
and in the establishment of a free Constitution, calls
for their devoutest acknowledgments to Almighty
God. Doubtless we may with justice pay some tri
bute of honour to those who by their counsels and
their arms effected the overthrow of the Usurper :
but it is God alone who giveth victory to kings, and
to whom the glory of this great victory must be pri
marily ascribed : and he who accounts a day con
secrated to this service superfluous, shews, that he is
far from justly appreciating the blessings that have
been conferred upon him. The monarch himself has
given to his people a very decided evidence, that he
feels the depth of his obligations to the God of his
salvation : and it will be your own loss if you do not
cultivate a similar spirit, and improve the occasion to
the honour of your God.
But it is not to thanksgiving only that your Mon
arch invites you : he calls you, by a special Edict, to
unite with him in seeking the welfare of your Jewish
a The Netherlands.
118 2 CHRONICLES, XVII. 9. [408.
Brethren, who, in their struggle with the enemy,
signally approved their fidelity to their legitimate
Sovereign. Their welfare he in his turn studies to
promote ; and he desires to combine the energies of
all his subjects in efforts for their good. Methinks
he is like Jehoshaphat of old, who, well knowing that
piety must be founded in knowledge, and happiness
in piety, sent forth the Princes of his empire, with a
select number of Priests and Levites, to instruct his
people in the knowledge of God s blessed word.
His edict on this occasion, and the manner in
which it was carried into effect, will form the subject
of my present discourse.
I. Then, we notice the edict of King Jehoshaphat
This was such as became a great and pious
monarch : and we shall find it not unprofitable or
unsuitable to the present occasion, to enter into a
distinct consideration of it. We observe then, that
it was a kind and benevolent edict ; a wise and politic
edict ; a good and beneficial edict.
Mark the benevolence displayed in it. He sought
the present and eternal welfare of his subjects. He
knew, that as men are raised above the beasts by the
exercise of reason, so are they elevated in the scale
of rational beings, in proportion as their intellectual
powers are cultivated and enlarged. Man destitute
of knowledge, is a mere savage ; but when instructed
in the various branches of science, he becomes re
fined, and civilized, and capable of contributing to
the general good. In the very cultivation of know
ledge there is much pleasure arising to the mind ;
and in the application of that knowledge to useful
purposes there is an exquisite delight. We need
only observe persons when employed in their several
vocations, how happy they are, how contented, how
cheerful, oftentimes unconsciously proclaiming their
happiness, like the birds of the air, in festal songs, or
consciously, and with devotion, in songs of praise.
But it was not mere intellectual improvement
which Jehoshaphat sought to convey; he wished his
408.1 THE ROYAL EDICT. 119
people to be instructed in the knowledge of that God
whom they professed to fear and worship. This
alone could make them truly happy : this alone could
impart to them sound wisdom or solid consolation.
He therefore gave particular directions that they
should be taught " in the Book of the Law of the
Lord," and this throughout the whole land. O happy
people, whose governor so employed the authority
with which he was invested! And happy that mon
arch, who so improved his influence, not for his own
personal aggrandizement, but for the best interests of
the people committed to his charge ! In so doing, he
approved himself to be indeed what every governor
should be, the friend and father of his people.
Nor was the policy of this measure at all inferior to
its benevolence. A people well instructed in moral
and religious knowledge will view government as an
ordinance of God, and will learn to obey the consti
tuted authorities, not so much from fear of their
wrath, as for conscience sake towards God. They
will view their governors as God s vicegerents upon
earth ; and will consider allegiance to them as an
essential part of their duty to him. Hence will spring
up love in their hearts, and a real delight in mani
festing, on all proper occasions, their loyalty to their
king : they will form a bulwark around his person in
case of necessity, and even glory in laying down
their lives for him as their greatest benefactor.
The benefits arising from this edict were incal
culable. Such was the effect of it, that the fear of
Jehoshaphat, and of Jehovah as his protector, fell
on all the nations that were round about him ; so
that none, however hostile in their hearts, dared to
make war against him b . Doubtless this resulted chiefly
from an impression made upon their minds by God
himself: yet it was also produced by a dread of that
energy which an united people were ready to put
forth at any instant, at the call of their beloved
monarch. At the same time that peace was thus
secured, prosperity reigned in every part of the
b ver. 10.
l.?0 2 CHRONICLES, XVII. 9. [408.
empire ; and, as the immediate fruit of it, Jehosha-
phat, as well as the people, " had riches and honour
in abundance ." In his own mind too he reaped the
fruits of his own benevolence. God smiled upon
him, and manifested himself to him, and enabled
him to walk with " his heart lifted up in the ways of
the Lord d ."
Such was the edict of the pious Jehoshaphat,
benevolent, politic, beneficial. And what, I would
ask, is the Edict which has been issued by the highest
authority in this kingdom ? Do we not see in it the
same blessed characters as in that which we have
been considering ? It was " in the third year of
his reign 6 " that Jehoshaphat sent forth teachers to
enlighten and instruct his subjects. The very instant
he felt himself at liberty from the more urgent and
pressing calls of duty, (such as the fortifying of his
land against foreign enemies, and the correcting of
some great internal abuses,) he engaged in this good
work of diffusing light and knowledge through all
classes of the community. In like manner the sove
reign of this kingdom has scarcely had time to repair
the ravages of war, and to establish his empire, too
long weakened and impoverished by a cruel usurpa
tion, before he stands forth as the friend and father
of his people, and more especially of that portion
of them who have in every age and place been most
treated with neglect and disdain, to have them edu
cated in scriptural knowledge and in the fear of God.
It is much to be lamented, that the Jewish people
have not in general been so attentive either to the
learning or morals of their children as might be
wished : and hence arose a necessity for some autho
ritative admonition on the subject. Yet, if I may say
it without offence, this neglect has not been more
reprehensible in them, than has been the indifference
with which the Christian world has regarded it.
The monarch (may God recompense it richly into
his bosom !) has risen up to remedy the supineness
both of the one and the other, and to call forth the
408.] THE ROYAL EDICT. 121
united energies of all to correct and terminate this
evil. Yet, whilst he thus consults the best interests
of his subjects, with what paternal tenderness has he
guarded against wounding the feelings of any, or
exciting their religious prejudices ! The Scriptures
of the Old Testament are alone to be used in the
schools that shall be established ; even those Scrip
tures, which Jews as well as Christians believe to
have been given by inspiration of God, and to con
tain truth without any mixture of error. In this is
marked the policy, no less than the benevolence, of
the edict ; for it is not by constraint, but by con
ciliation and kindness, that good is to be done to
any, and more especially to those who have shewn
themselves now, for so many centuries, proof against
all the efforts of intimidation or force. In this king
dom they form no small body, and, I may add, no
unimportant portion of the community. It is well
known how extensive is their influence in the affairs
of commerce ; and how, by their activity, they con
tribute to enrich the state. Hence it is now generally
seen and felt, that they are entitled to the same
respect as any other subjects of the realm ; and
whilst, as in the present instance, they see how
deeply their monarch feels interested in their wel
fare, they cannot but on their part be sensible of the
privileges they enjoy under his paternal government,
and testify their gratitude to him by every possible
expression of loyalty and affection.
What the ultimate effect of these measures will be,
may be conjectured from the blessed results of the
edict of Jehoshaphat : all will feel themselves happy
under the government of such a prince ; and he,
whilst he is respected abroad, and beloved at home,
will have the happiness of seeing his labours crowned
with prosperity throughout his dominions, and with
peace in his own soul.
II. The manner in which Jehoshaphat s edict was
carried into execution is now to be noticed
The promptness with which his commands were
122 2 CHRONICLES, XVII. 9. [408.
executed deserves the highest praise. All were ready
to co-operate in this good work as soon as it was
proposed. " Princes, and priests, and Levites f ," all
addressed themselves to it instantly, with one heart
and one soul. None accounted their dignity so high,
or their functions so sacred, but they thought it an
honour to be employed in such a service, and found
a delight in fulfilling the wishes of their revered
monarch : all entered into the work with zeal, and
prosecuted it with diligence; and hence a rapid
change was effected both in the temporal and spiri
tual condition of the whole nation. And what may
not be effected in this kingdom also, if a similar zeal
be exercised by " the princes and priests" (the
magistrates and clergy) of the land ? With them it
must begin. Those who move in a lower station
can effect nothing, if they be not aided and counte
nanced by the higher orders, whose rank in life, or
sacredness of character, will give a tone to the general
feeling, and combine the energies of the whole king
dom. If it be said, that those for whom the benefit
is designed do not feel a desire after it, this only
shews how much they need it, and how earnestly we
should all embark in a cause proposed by such high
authority, and recommended by the soundest dic
tates of wisdom and piety.
That our obligations to unite in this labour of love
may the more distinctly appear, I would beg leave to
suggest the following considerations.
First, Loyalty to the king demands our concurrence
with him in this good work, and a holy emulation
amongst us to carry into effect his benevolent de
signs. What can the greatest or best of men effect,
(what could Jehoshaphat himself have done?) if there
be none to act in subserviency to them, and to follow
their directions ? As the most potent monarch upon
earth would in vain proclaim war, if there were no
soldiers found to enlist under his banners and to
f vcr. 7, 8.
408.] THE ROYAL EDICT. 123
execute his commands, so it will be in vain that the
design of benefiting the Jewish people was ever
conceived in the mind of the king, or that his edict
respecting them was ever issued, if his subjects do
not put forth their energies in obedience to his call.
In truth, a backwardness to co-operate with him in
this blessed work would seem like a reflection cast
upon him, as recommending a measure that was
unworthy of attention. I do not mean to insinuate
that such an idea really exists in the minds of any;
for I am perfectly convinced it does not : but certainly
in appearance it is open to this construction ; and
every subject of the empire is concerned to act in
such a way, as to cut off all occasion for a reflection
like this. I say, loyalty alone, even if we had no
higher motive, should be sufficient to call forth our
exertions in this cause.
But let me next observe, that gratitude to the
Jewish nation demands it at our hands. How great,
how manifold are our obligations to them ! Behold
Moses and the prophets, what instruction have they
given us, in reference to the way of life and salva
tion ! Without the moral law, as revealed by Moses,
we should never have known to what an extent we
need a Saviour ; nor, if the prophecies had not so
fully designated the promised Messiah, could we have
ever so fully known that Jesus was the Christ. Of
whom did the Lord Jesus Christ himself come as
pertaining to the flesh, but from the loins of David,
and of the seed of Abraham ? Yet to him are we
indebted for all that we either have, or hope for, in
time or in eternity. And who were the Apostles,
but Jews, who for our sakes went forth preaching
the word, and counted not their lives dear to them,
so that they might but lead us to the knowledge of
Christ, and make us partakers of his salvation ?
From them too we have received the lively oracles,
which are the one source of all spiritual knowledge,
and the one foundation of all our hopes. Does all
this call for no recompence at our hands ? Knowing
as we do the vast importance of education, should
121 2 CHRONICLES, XVII. 9. [408.
we not endeavour to impart it to those from whose
ancestors we have received such innumerable, such
inestimable benefits? Yet behold, these are the
people whom for many, many centuries, we have
treated with more neglect and contempt than any
other people upon the face of the earth : the savages
of the most distant climes have received more atten
tion from us than they. Surely it is high time that
the Christian world awake to a sense of their duty,
and begin to shew to the Jews somewhat of that
love, which their forefathers exercised towards us
in our Gentile state. We are debtors to them to a
vast amount, and it is high time that we begin to
discharge our debt. And how can we discharge it
better, than by enabling them to read and under
stand those very oracles, which they have preserved
with such fidelity, and which testify so fully of their
promised Messiah ?
Further : A love to the rising generation should
lead us to avail ourselves of the present opportunity to
promote their welfare. It is truly afflictive to see
how low and degraded is the state of multitudes,
especially of the Jewish nation, purely through the
neglect with which they are treated in their early
youth : and still more grievous is it to reflect on
their ignorance of those things which belong to their
everlasting peace. To counteract this, we should
endeavour to qualify the whole of their population
for good and useful employments ; and, through the
medium of useful instruction, to make them holy,
and to make them happy. We need never be afraid
that there will not be a sufficient number of poor to
fill the lower stations : do what we will, there will
never be wanting persons, who, through their own
fault or misfortunes, are necessitated to undertake
the lowest offices of life. And, if they have been
previously instructed in the Scriptures of Truth, they
will have a fund of consolation ever open to them in
their deepest afflictions ; they will learn from the
inspired volume, in whatsoever state they are, there
with to be content: and in the prospect of the eternal
408.] TIIE ROYAL EDICT. 125
world, they will find joys with which a stranger in-
termeddleth not, and which the world can neither
give nor take away. We feel the force of these con
siderations in reference to the poor of our own com
munion : how is it that we feel it not in reference to
our Jewish Brethren ? This is a partiality unworthy
of us ; and we should rise as one man to wipe off this
disgrace from our own character.
This brings me to the last consideration which I
propose to mention ; namely, that a concern for the
honour of our holy religion should operate to unite ua
all in executing the Royal Edict. What must a Jew
think of our religion, when he sees how little it has
wrought for us in the production of love ? We
may tell him of a Messiah, who has loved us, and
laid down his life for us : but what credit will he give
us for our principles, when he sees how little our
practice corresponds with them ! May he not well
say to us, "Physician, heal thyself?" Shew by your
conduct the superiority of your principles, before you
call on me to embrace them. It is by love that we
must win them : it is by shewing kindness to them
that we must efface from their hearts those pre
judices which, with too much reason, they entertain
against us. We must exhibit in our own person the
loveliness of Christianity, before we can bring them
to investigate the grounds of our faith, or to imagine
that they can improve their own condition by em
bracing it. May I not then call upon you as Chris
tians to unite in the good work that is now before
you, that you may thereby serve and glorify your
Lord and Saviour ? As Christians, you believe that
there is no other way to the Father but by Christ-;
and no other name but his, whereby any human
being can be saved h . Where is your piety, where is
your love to Christ, where is even common humanity,
if you will not avail yourselves of the present oppor
tunity to remove from before your Jewish Brethren
the stumbling-blocks, which for so many ages have
been laid in their way ?
ff John xiv. 6. h Acts iv. 12.
126 2 CHRONICLES, XVII. 9. [408.
Do any ask, What shall we do ? I answer, search
out amongst the Jews some persons of prohity and
talent to commence schools among them ; and do
you yourselves aid to the utmost of your power in
the support of them ; provide them with all necessary
books for instructing children in the first rudiments
of knowledge ; provide them with Bibles also, both
in the Dutch and Hebrew languages, that they may
be thoroughly instructed in the knowledge of their
own religion, and learn to walk in the steps of their
father Abraham, and of all the holy prophets.
Begin too, without loss of time, Adult Schools.
You will find many among the house of Israel who
will be glad to avail themselves of your instructions.
Let those who are benevolent amongst you dedicate
an hour in a day to the instructing of a few who may
be desirous to learn ; and carefully avoid every thing
which may give unnecessary offence. Confine your
selves to the Old Testament, which they venerate, as
well as you. Let those who can teach only in the
Dutch language give instruction in that : and let
those who either understand, or have leisure to
attain, the Hebrew tongue, draw their attention to
that. In particular, let it be the united endeavour
of all to qualify masters for this good work.
And let it not be thought, that this is the duty of
men only. The Royal Edict has particularly, and
with great wisdom, recommended it to females, who
may be of infinite service in conveying instruction to
their own sex. This age is distinguished above all
others for the activity of females in the service of
God, and in the performance of every good work.
Were I able to declare the proportion of good that
is done in Britain by the female sex, it would appear
incredible : I believe from my soul that it far exceeds
one half in all the societies raised since the com
mencement of the present century, in the Bible So
ciety, the Missionary Societies, and the Society for
Promoting the Knowledge of Christianity amongst
the Jews : yes, let the ladies of this country exert
themselves, in a prudent, modest and discreet way,
409.1 JEHQSHAPHAT S UNGODLY ALLIANCE. 127
and the effects will soon appear ; the Royal Edict
will not be a dead letter, but will produce incal
culable good to the whole nation ; and the agents
in this benevolent work will themselves receive quite
as much benefit as they impart, their benevolence
being, in proportion as it is exercised, its own
reward.
CCCCIX.
JEHOSHAPHAT S CONNEXION WITH AHAB REPROVED.
2 Chron. xix. 2. And Jehu the son of Hanani the seer went
out to meet him, and said to king Jehoshaphat, Shouldest
thou help the ungodly, and love them that hate the Lord ?
therefore is wrath upon thee from before the Lord.
IT is happy when pious children rise up in the
places of their parents, and, unmoved by the suffer
ings which their fathers have experienced, dare to
tread in their steps with fidelity and zeal. Hanani,
the father of Jehu, had been cast into prison for the
faithful reproof which he administered to King Asa a :
yet does Jehu give a similar reproof to Asa s son and
successor, Jehoshaphat : and, as he was enabled to
temper his reproof with seasonable commendation, he
succeeded in convincing the monarch of his fault, and
in stirring him up to a more becoming conduct.
The conduct here blamed, was, Jehoshaphat s
uniting himself with Ahab against the king of Syria :
but the terms in which the censure was conveyed,
are of more general import, and may be applied to
all alliances with the ungodly. We will endeavour
therefore to improve them, by shewing,
I. What is that intimacy with the ungodly which
God forbids
We are not to suppose that all connexion with
them is forbidden ; for then, as the Apostle says,
" We must needs go out of the world," since the
necessities of our nature constrain us to keep up
a 2 Chron. xvi. 710.
128 $ CHRONICLES, XIX. 2. [4()<J.
some sort of intercourse with them. Moreover,
there is an attention to them which compassion itself
demands, and which our blessed Saviour himself
manifested to such a degree, as to incur the reproach
of being " a friend of publicans and sinners." Nor
are we to forget, that courtesy is one of the most
amiable and important of Christian graces. " Be
pitiful, be courteous," is the command of God him
self: and they who are grossly deficient in relation
to this duty, as too many professors of religion are,
have greatly mistaken the true genius of Christianity,
which is, in every possible modification of it, a reli
gion of love.
Yet is there a very broad line of distinction to be
drawn between the extremes of unmeasured union
with the world, and a contemptuous abstraction
from it. Though the righteous are not to despise
the ungodly, they are carefully to avoid,
1. An alliance with them
[Under the Law, all intermarriages with the heathen were
strictly forbidden : and under the Gospel the same law applies
to the ungodly : the Apostle s direction respecting those who
are seeking a matrimonial alliance, is, " Let them marry, only
in the Lord 11 ." In many places of Scripture are the evils arising
from unequal marriages of believers with unbelievers, strongly
marked : we must not wonder then that such contracts are
expressly forbidden* 1 .]
2. A conformity to them
[They who are of the world, both speak of the world, and
act agreeably to its dictates : they have no higher objects in
view, than " the lust of the flesh, the lust of the eye, and the
pride of life." But these are wholly unsuited to the Chris
tian s state: they are in direct opposition to that holy and
heavenly course which he is commanded to pursue e : and there
fore he is enjoined " on no account to be conformed to this
world, but to be transformed by the renewing of his mind,
that he may prove what is that good, and acceptable, and per
fect will of GodV]
3. An unnecessary association with them
b 1 Cor. vii. 39.
c Gen. vi. 2, 3. and in Jehos^aphat s own son ; 2 Chron. xxi. G.
d 2 Cor. vi. 14 10. < 1 John ii. 15, 16. f Rom. xii. 2.
409. J JEHOSHAPIIAT S UNGODLY ALLIANCE. 129
[We should not choose them as our friends and compa
nions : for " how can two walk together, except they be
agreed?" We almost of necessity imbibe the spirit of our
associates ; and therefore we should select for our acquaint
ance those who will help us forward, and not those who will
retard us, in our heavenly course. We can never too atten
tively consider that instructive declaration of Solomon, " He
that walketh with wise men, will be wise ; but a companion
of fools will be destroy ed g ."]
That such intimacy with the ungodly is not pro
hibited by God without reason, will appear, whilst
we shew,
II. Why it is so displeasing to him
God was greatly offended with Jehoshaphat, and
severely punished him for his fault. It was /;/ con
sequence of his alliance with Ahab that his eldest son
Jehoram slew all his younger brethren 11 , and that
all his grandchildren were slain by Jehu 1 . And in
every instance, such intimacy with the ungodly is
offensive to him ;
1 . On account of the state of mind it implies
[It is evident that any person professing godliness, and at
the same time affecting the society of the ungodly, must be in
a very degenerate state. Such a state of mind indicates in a
very high degree, a want of love to God a want of aversion
to sin a want of self-knowledge and a want of common pru
dence.
How low must be his love to God ! Would any man who
loved his parents and his family select for his intimate friend a
man that was the avowed enemy of them all ? Yet the character
of the ungodly is, that they are " haters of God k :" how then
can any one who truly loves God, take such a person for his
bosom friend, or maintain, except from necessity, any inter
course with him ?
And small indeed must be his aversion to sin, when he can
find pleasure in those who belong to " a world that lieth in
wickedness," and whose whole life is a continued and voluntary
course of sin.
If is self-knowledge too must be at a very low ebb, if he think
that he can frequent such company without having both his
principles and his practice greatly vitiated.
Prov. xiii. 20. h 2 Chron. xxi. 4.
1 2 Kings x. 13, 14. and especially 2 Chron. xxii. 7, 8.
k Rom. i. 30. and viii. 7.
VOL. IV. K
130 2 CHRONICLES, XIX. 2. [409.
Even to common prudence he is almost an utter stranger : for
would any man on the brink of a stupendous precipice go
unnecessarily to the utmost edge of it, where it was exceeding
rough and slippery, rather than pursue a path which was com
paratively both safe and easy ? Yet this is his conduct, who
chooses to mix unnecessarily with a tempting and ensnaring
world : and the absurdity of it is strongly marked in the ex
pressions of our text, where an APPEAL is made to the common
sense and reason of mankind ; " Shouldest thoulove them that
hate the Lord ? "]
2. On account of its pernicious tendency
[We form very erroneous calculations on this subject. We
are ready to think that we shall ingratiate ourselves with the
world, and recommend religion to their favourable acceptance :
but the very reverse is the case ; we lower ourselves in their
estimation, and make them think better of their own religion
than they would otherwise do. They take for granted that
religion sanctions all that conformity to their customs that they
see in us ; and consequently that they are much nearer to the
standard of true religion than they really are : nor are they a
whit more reconciled to those practices which they do not
choose to follow, and which, in spite of all our efforts, they will
account over-righteous, unnecessary, and absurd. It will be
found almost invariably that little, if any, good accrues to the
ungodly from such sacrifices, and that great injury is sustained
by those who make them.
In the chapter preceding our text, we may see the experi
ment fairly made. Jehoshaphat having joined affinity with
Ahab, paid him a friendly visit, and was hospitably received
by him 1 . Presently Ahab proposed to him an union of their
forces in an attack on the king of Syria ; to which proposal
Jehoshaphat, unwilling to refuse him, accedes; but, being a
pious character, recommends that an inquiry should be first
made of God for his direction. To this Ahab apparently agrees;
but consults none except his own idolatrous prophets" 1 . Je
hoshaphat, not quite satisfied with their advice, asks if there be
not a prophet of Jehovah by whom their inquiry may be made?
Ahab acknowledges that there is ; but that he cannot endure
that prophet, because he never prophesied good concerning
him, but evil. This aversion Jehoshaphat tries to soften; and
for a moment prevails": but, as soon as Micaiah has delivered
his message from the Lord, Ahab is filled with rage against
him, and orders him to be put in prison, and to be fed with the
bread and water of affliction : and Jehoshaphat, contrary to
1 2 Chron. xviii. 1,2. m 2 Chron. xviii. 3 5.
n 2 Chron. xviii. 6 8.
409.] JEHOSHAPHAT S UNGODLY ALLIANCE. 131
God s revealed will, proceeds with Ahab to execute the plan
proposed . Now here is an exact representation of what ge
nerally takes place in such connexions : the compliances that
are required by the ungodly, are too faintly refused ; whilst
the barriers interposed by the godly, produce no adequate
effect. The two parties may not unfitly be compared to per
sons pulling against each other on a steep declivity : the one
who is on the more elevated site, may think he shall prevail ;
but a moment s experience will suffice to shew him, that his
adversary draws against him with a ten-fold advantage, both as
it respects the comparative force which he is able to exert, and
the greater facility with which a descending motion may be
produced. Thus it is between the godly and the ungodly,
when too intimate a fellowship subsists between them : the
conscience of the one is ensnared and violated, whilst the other
retains all his principles, dispositions, and habits.]
3. On account of its opposition to his revealed
will
[Nothing can be plainer than God s declaration respecting
the friendship of the world : it is actually a state of " enmity
against God: " yea, the very desire to possess its friendship is
constructive treason against God himself; and actually consti
tutes treason, as much as the holding of forbidden intercourse
with an earthly enemy constitutes treason against the king p .
It is in vain to dispute against such a solemn declaration as
this, or to think that we can ever reconcile such opposite inte
rests as those of " God and Mammon." We must hold to the
one, or to the other : and if we choose the friendship of the
world, then must we expect to be dealt with as the enemies of
God. If we are found associated with the goats in this world,
it is in vain to hope that we shall be numbered with the sheep
in the world to come q .]
ADDRESS
[The character of Jehoshaphat was on the whole good :
"good things were found in him; and he had prepared his
heart to seek God r ." Now it is to persons of this character
more particularly that our subject must be addressed : for the
ungodly, when mixing with the world, are in their proper ele
ment ; and the established Christian feels but little temptation
to go back to worldly pleasures, or to worldly society. But
the temptation to young and inexperienced Christians is great.
Be it remembered however by all, that the true disciples of our
Lord " are not of the world, even as he was not of the world."
2 Chron. xviii. 16, 17, 25 28. P Jam. iv. 4. See the Greek,
q Matt. xxv. 32, 33. r ver. 3.
1,32 2 CHRONICLES, XX. 24. [410.
They cannot say to an ungodly man, " I am as thou art;"
for they are as different from him as light from darkness. " By
the cross of Christ, they are crucified unto the world, as the
world also is to them 8 ." Let me entreat you then, Brethren,
not to " be unequally yoked together with unbelievers, but to
come out from among them, and be separate 1 ;" and endeavour
to be in reality, what all the Lord s people are by profession
" a city set upon a hill," and " lights shining in a dark place."]
8 Gal. vi. 14. l 2 Cor. vi. 14, 17.
ccccx.
PRAYER THE BEST MEANS OF DEFEATING INVASION a .
2 Chron. xx. 2 4. Then there came some that told Jehosha
phat, saying, There cometh a great multitude against thee
from beyond the sea on this side Syria ; and, behold, they be
in Ifazazon-tamar, ichich is En-gcdi. And Jehoshaphat
feared, and set himself to seek the Lord, and proclaimed a
fast throughout all Judah. And Judah gathered themselves
together, to ask help of the Lord : even out of all the cities
of Judah they came to seek the Lord.
THERE is scarcely any thing that more awfully
proves men s fallen state than their readiness to
devour one another. There is not a nation under
heaven where the art of war is not cultivated ; and
he who attains the highest proficiency in that art,
and is crowned with most success in destroying his
fellow-creatures, is deemed the greatest benefactor
to his country, and is rewarded with all the honours
that can be heaped upon him. Under these circum
stances it is not optional with a nation whether they
will have a military force : they are compelled to
maintain armies, and to preserve their lives and
liberties by the same means that others use to sub
jugate and overwhelm them. Yet there are other
means of self-defence, which, though they do not
supersede the use of arms, are more effectual than
numerous levies, or military skill. What these
means are, the text informs us. Jehoshaphat was
invaded by three confederate armies ; and, though
a Fast-day Sermon, Oct. 19, 1803.
410.1 INVASION BEST DEFEATED BY PRAYER. 133
taken by surprise, and consequently not having an
hour to lose in mustering his forces, he devoted a
day to humiliation and prayer for the divine aid.
This to many would seem absurd : but to those who
believe in the all-governing providence of God, it
will appear the most rational and most efficacious
method of defence, which it was possible for him to
adopt.
In considering this account of Jehoshaphat, we
shall point out,
I. His feelings on the approach of an invasion
We have no reason to think that Jehoshaphat was
defective in courage ; yet he " feared." But what
was it that he dreaded? was it merely his own
personal danger ? No ; he feared,
1. The calamities that were coming on the nation
[Fear even of personal danger is by no means incom
patible with real courage. It is an affection planted in the
human breast by God himself, and is necessary to put us on
our guard, and to stir us up to use the means of safety. It is
then only to be deemed a weakness, when it incapacitates us
for deliberate counsel, or manly exertion. But when the
danger is public, and the welfare of a whole nation is at stake,
then it is criminal not to fear : thoughtlessness and indiffer
ence then become most inexcusable, inasmuch as they manifest
an atheistical security with respect to themselves, and an
utter want of humanity towards others. Who can reflect on
the miseries that an invading army may occasion, and not
tremble for the land that is exposed to them? We confess,
that one of the worst symptoms that appear in our land, at
this present moment, is, the general, and almost total, want
of this fear. It should seem as if we thought it out of the
power of man, or even of God himself, to hurt us. We are
really sleeping, while our enemies are watchful ; and folding
our arms in security, while the gathering storm is ready to
burst upon us. Would to God that we had more fear of the
approaching danger ! and then we should have less cause to
fear when it shall have actually arrived.]
2. The displeasure of God in them
[This it is which makes an invading army terrible. This
renders even the weakest insect, a locust, or a caterpillar, an
134 2 CHRONICLES, XX. 24. [410.
object of dread b . We are assured that " men are God s
sword ;" and that whatever be the motive that actuates them,
it is he who gives them their commission, it is he who sends
them to " avenge the quarrel of his covenant c ." Now Jeho-
shaphat had particular reason to apprehend the divine dis
pleasure, having incurred it by making an alliance with
Aliah d : and doubtless he considered the invaders as persons
sent of God to inflict the punishment he deserved. And was
not this just ground for fear ?
Here again we cannot but lament that the generality
amongst us leave God out of their thoughts : they declaim
against the ambition of him who would reduce us, as he has
done one half of Europe, to a state of vassalage ; but they
never associate with his plans the idea of God s displeasure.
To say that " God had stirred him up against us e ," would be
looked upon as absurd : to suggest that he was an instrument
in God s hands, lifted up to punish our sins, would be deemed
a weak enthusiastic notion, a dream of a distempered imagina
tion. But this is true, whether w r e will believe it or not : and it
is this, much more than either the number of his forces, or the
inveteracy of his malice, which renders him formidable. Were
he far less equal to the contest than he is, our multiplied
iniquities which have incensed God against us, might well
make him an object of terror. And the less we fear him as
the instrument of God s wrath, the more likely we are to be
given over to his power.]
Corresponding with Jehoshaphafs feelings on ac
count of the invasion were,
II. The means he used to defeat it-
Doubtless he did not neglect any prudent means
of defence which his circumstances would admit of.
But, together with these,
" He set himself to seek the Lord" by fasting and
prayer
[Jehoshaphat well knew that all things were subject to
God s control; that the events of war were in his hands f ;
and that it was equally easy with him to " save by many or by
few g ." He knew that God was ever ready to forgive those
who confessed and forsook their sins, and to interpose for the
b Alluding to the plagues of Egypt.
c Lev. xxvi. 25. 2 Kings xxiv. 2, 3. d 2 Chron. xix. 2.
e 1 Sam. xxvi. 19. 1 Kings xi. 14, 23. 1 Chron. v. 26. and
2 Chron. xxi. 1C.
f VCT. G, 15. $ I Sam. xiv. 6.
410.] INVASION BEST DEFEATED BY PRAYER. 135
preservation of those who trusted in him. Under this con
viction he not only fasted and prayed himself, but " proclaimed
a fast," in order that all his subjects might join in these holy
exercises, and, by their united importunity, prevail on God to
spare them. It might have been thought, that to consecrate
a day to such a service, when there seemed not an hour to
spare, was impolitic: but he was aware that the greatest pre
parations without God would avail nothing; and that, if his
favour and assistance were secured, no enemies could ever
prevail against him. In this holy service therefore he engaged
with earnestness; and all his subjects, male and female, old
and young, concurred with him h .]
This was, in truth, the most effectual means he
could employ
[If we consider how successfully these means had been
employed in former times, the wisdom of his conduct will im
mediately appear. God had on many occasions given direction
to his people, where, and when, and how, to attack their
enemies 1 . He had strengthened them miraculously for the
combat k ; and crowned them with success beyond all human
expectation 1 . He had invariably done this in answer to their
humble and earnest supplications" 1 : and had as constantly with
held his succours, when they refused to humble themselves
before him. There was one example in particular, with which
he was well acquainted, and from which he could not fail to
derive encouragement; it was that of Moses when attacked by
Amalek : Moses sent Joshua into the valley to fight, whilst he
himself remained on the mountain to pray ; and it soon ap
peared that the success of the engagement did not depend on
the skill or valour of Joshua, but on the holding up of the hands
of Moses: when they were letdown through weariness, Amalek
prevailed; but on their being held up till sunset, victory was
decided in favour of Israel". This was sufficient to justify
and encourage Jehoshaphat in the proclaiming of a fast: and
the event strongly recommends to us the use of similar means
in any similar emergency. God heard and answered his prayer ;
and did not suffer him even to risk his life in battle : he caused
dissension to arise in the confederate armies, insomuch that
two of those armies combined to destroy the third, and then
destroyed each other, and left all their spoil for a prey to those
whose country they had invaded .]
h ver. 13. * 2 Sam. v. 2325.
k 2 Sam. xxiii. 812. 1 1 Sam. xiv. 1316.
ra Prayer was the cause of Othniel s victory, Judg. iii. 9. and
Ehud s, Judg. v. 15. and Barak s, Judg. iv. 3. and Gideon s, Judg.
vi. 6. and Jephthah s, Judg. x. 10.
11 Exod. xvii. 11 13. ver. 22 25.
136 2 CHRONICLES, XX. -4. [410.
INFER
1. What reason have we for thankfulness on ac
count of the appointment of this fast !
[Many, forgetful of Jehoshaphat s example, deny the right
of the civil magistrate to proclaim a fast : and multitudes who
acknowledge the propriety of such an appointment, are as
regardless of the duties of this day, as if it had not been
consecrated to any religious service. But there are many who
really improve this occasion in devout and earnest supplication
to God: and we doubt not but that more will have been done
this day towards the preservation of the kingdom than could
have been effected in any other way.]
2. Of what signal use to a nation are the godly
and praying few !
[They are often regarded as persons that trouble and
endanger the state : but it has been on their account that the
nation has not been long since made as Sodom and Gomorrha p :
and, if the present days of trouble be shortened, it will be for
their sake q . These are the people who alone have interest
with God; and who bring down his blessing on the land. To
represent the country as indebted to them for its safety and
success, is deemed the height of arrogance and folly. But let
any one inquire what saved Jerusalem from the Assyrian hosts 1 ",
or, in the instance before us, from the confederate armies ?
Was it not prayer ; prayer chiefly, prayer solely and ex
clusively ? Let atheistical scoffers then deride the idea as they
please ; but it is a fact, an undeniable fact, that the despised
few are the greatest benefactors of their country ; and that our
hopes in the present contest are founded more on their prayers
than on all the efforts of an arm of flesh.]
3. How much may they do for their country, who
are ready to think themselves incapable of rendering
it any essential service !
[Females and infirm persons may suppose themselves of
no use in the present contest. But will not their petitions
come up with acceptance before God ? Shall not the prayer
of faith, by whomsoever offered, prevail ? Let none then
imagine that they cannot benefit their country; but let all
unite in weeping and supplication, and " give no rest unto our
God, until he arise for our help, and make our Jerusalem a
praise in the earth 5 ."]
i Isai. i. 9. i Matt. xxiv. 22.
1 Isai. xxxvii. 21, 22. s Isai. Ixii. (>, 7.
411.] FAITH THE MEANS OF PROSPERITY. 137
CCCCXI.
FAITH THE MEANS OF NATIONAL AND PERSONAL PROSPERITY.
2 Chron. xx. 20. Hear me, Judah, and ye inhabitants of
Jerusalem : Believe in the Lord your God, so shall ye be
established; believe his prophets, so shall ye prosper.
A BELIEF in the providence of God is able to
compose the mind under the greatest difficulties.
The Scriptures abound with displays of the efficacy
of this principle. In this passage before us we are
told, that three confederate armies came up against
Jehoshaphat : yet, while he acknowledged that " he
had no might against them," he was enabled by
faith to commit his cause to God, and to go forth in
triumph, as much as if he had already gained the
completest victory. The words of our text are his
address to his army when leading them forth to
meet the enemy. One would have expected that he
would rather have exhorted them to be strong and
courageous : but, feeling in himself the blessed
influence of faith, he rather exhorted them to the
exercise of that divine principle, and assured them
that by means of it they should attain success.
It is our intention to shew,
I. What is implied in the faith here recommended
Doubtless there are many particulars which might
be enumerated if it were expedient to enter fully
into the nature of faith. But, if we consider to
whom, and on what occasion, the address was made,
we shall see at once that there were two prominent
ideas contained in it ; namely,
1. A renunciation of all false confidences
[This is indispensably necessary to the exercise of faith.
God is a jealous God, and " will not give his glory to another."
He is rather concerned to defeat, than to prosper, the exer
tions of those who lean to their own understanding, or trust in
an arm of flesh ; because they practically deny his agency, and
would be encouraged by success to harden themselves in their
infidelity a .
a See Isai. xxx. 1 3. and xxxi. 1 3.
138 2 CHRONICLES, XX. <>0. [41 1.
This self-renunciation is, if possible, still more necessary in
relation to the concerns of the soul. If we trust at all in our
own wisdom, goodness, or strength, God will consider us as
abandoning all hope in him. However good the thing may be
which we make even a joint ground of confidence before him,
instead of contributing to our welfare, it will make the Gospel
of no effect to us, and Christ will profit us nothing b .]
2. A simple affiance in God-
fin the instance before us, the people were not to fight,
but to stand still and see the interposition of God for them.
But ive are not therefore to neglect the proper means of self-
preservation : we must use the means, but not trust in them :
God alone must be our trust and our confidence : and we
should commit ourselves to him, without doubting either his
ability or willingness to help us.
Thus in reference also to our spiritual interests, we should
never limit his mercy or his power. His promises should be
the ground of our hopes, and the measure of our expecta
tions
Having endeavoured to ascertain the true nature
of faith, let us consider,
II. Its influence on our welfare
It has a favourable aspect upon,
1. Our national prosperity
[When a nation is enabled to exercise faith in God, there
is good hope that its deliverance is nigh at hand. For faith
conciliates his favour : he is honoured by it; and he will
surely put honour upon it. Faith engages his protection. He
has promised to be a wall of fire round his people, and as a
munition of rocks : and, when they plead his promises, he
will not fail in the execution of them. Faith also calls forth his
aid. He has told us that his eyes run to and fro throughout
the whole earth to shew himself strong in the behalf of his
people ; and he has proved in ten thousand instances how ready
and effectual is the succour which he will afford to those who
call upon him.]
2. Our personal welfare-
fin allusion to the circumstances of the history before us
we may observe, that faith will secure iis victory over all our
enemies. Sin, Satan, death and hell shall all be overcome, if
only we believe in Christ : yea, we shall be more than con
querors through him that loved us. Faith also will enrich us with
the most abundant spoils. Jehoshaphat and his army were three
11 Gal. v. 2, 4.
411 J FAITH THE MEANS OF PROSPERITY. 139
days occupied in gathering the spoils, so wonderfully were they
enriched by the very people who had sought only their destruc
tion. And shall not we find ourselves benefited even by the
assaults of our enemies ? Yes, we shall have deeper discoveries
of the love, the power, the faithfulness of our God, and be
more amply furnished for our future conflicts. Faith more
over will bring us to a quiet possession of our inheritance.
Jehoshaphat had rest and quiet throughout his realm by means
of that exercise of faith. But we shall obtain the undisturbed
enjoyment of heaven itself. As soon as faith and patience
have had their perfect work, we shall be freed from enemies,
and " not a dog shall wag his tongue against us" any more
for ever.
Thus prosperous, thus established, shall the weakest be,
provided they believe in God, and give implicit credit to his
word.]
We would further ADDRESS you on this subject,
1. As members of the community
[The state has a right to expect of you all the aid
which you can afford her under the pressure of her present
troubles. Will any of you say, * I am unable to render any
effectual assistance? Pause before thou repliest in such a
way. Can you exercise faith in God ? Can you commit her
affairs to him ? Say not then, I can do no good : for whe
ther thou be old or young, male or female, healthful or infirm,
thou canst render the most important services. God will hear
thy prayer, and respect thy faith. It was not by the sword,
but by the simple exercise of faith, that three confederate
armies were totally destroyed. Fight then with the same
weapon : entreat your God to direct the counsels of our go
vernors, and to prosper their endeavours ; and we shall yet
have fresh evidence, that the injunction in our text was never
given or obeyed in vain.]
2. As members of the Church
[Far be it from us to express indifference respecting good
works. We know you must abound in them ; and we desire
you should abound in them to the glory of God. But they can
proceed from nothing but a living principle of faith ; and
therefore, from a regard to the interests of morality, we repeat
the exhortation in the text. It is not by self-righteous,
self-confident exertions that you are to become holy, but by
exercising faith in Him, who is our " righteousness and our
strength." Live then by faith on the Son of God ; so shall
you derive from him all needful supplies of grace, and progres
sively advance, both in an enjoyment of his presence and a
meetness for his glory.]
140 2 CHRONICLES, XXII. 3, 4. [412.
CCCCXII.
THE DANGER OF FOLLOWING EVIL COUNSEL.
2 Chron. xxii. 3, 4. He walked in the ways of the house of
Ahab : for his mother was his counsellor to do wickedly.
Wherefore lie did evil in the sight of the Lord like the house
of Aliab : for they were his counsellors after the death of his
father to his destruction.
THOUGH Jehovah is undoubtedly the Governor
of the universe, it is certain that there is a mighty
being always exerting himself in opposition to him ;
and with such great apparent success, as to be justly
designated " the god of this world." In the contest
that is maintained between them, each has, if I may
so speak, his partisans and agents, who, under their
respective heads, labour to execute their master s will,
and to promote the interest of him to whom they
belong. Jehovah employs holy men, whose hearts
he has touched with his heavenly grace ; and whom
he sends forth as his ambassadors, to instruct our
fallen race, and to rescue them from the dominion of
the great usurper. Satan, on the other hand, has his
servants also, whom he employs to deceive mankind,
and to rivet on them the chains with which they are
already bound. In this, however, he differs from
that Almighty Power against whom he is arrayed ;
that, whereas Jehovah delights to make use of the
weakest instruments, and " by things which are not,
to bring to nought things that are, Satan is con
strained to select the most powerful agents to carry
on his cause ; well knowing that, without them, he
has no hope of effecting any thing. When, in his
efforts to rob Job of his integrity, he destroyed all
his children, he forbore to destroy the wife of Job,
that by her means he might tempt that holy man to
" curse God and die." When he would divert the
Lord Jesus Christ from his purpose to redeem the
world, he employed the Apostle Peter to dissuade
him from subjecting himself to the sufferings that
were to come upon him. Thus he acted in reference
412.1 THE DANGER OF FOLLOWING EVIL COUNSEL. 141
to the sons of Jehoshaphat king of Judah. Jehosha-
j)hat was a pious king, and served Jehovah faithfully.
But Satan wished to reduce Judah, as well as Israel,
to idolatry ; and, for this end, stirred up Jehoram s
wife to tempt him to it a , and afterwards to give the
same impious counsel to her son Ahaziah ; thereby
leading both of them " to their destruction."
The history before us will naturally lead me to
point out,
I. The influence of evil counsel-
Good counsel, alas ! has, for the most part, but
little effect. We cannot doubt but that Samuel,
knowing as he did the bitter consequences which a
want of parental authority had entailed on Eli, was
careful to instruct his children in the ways of God,
and to reprove in them the first appearances of evil.
But, notwithstanding all his efforts, his sons turned
aside from the paths of judgment, and rendered the
very government of Jehovah himself odious in the
eyes of all Israel b . Nor can we doubt but that
Jehoshaphat, though in some respects faulty, strove
to maintain the authority of Jehovah in his family.
But his sons were more easily led to imitate his
errors than his piety. He himself had joined in an
alliance with Ahab, and had consented to a marriage
of his son with Ahab s daughter, whose counsels
weighed both with her husband and her son far more
than any advice of his : yea, though God had signally
interposed to thwart his efforts, when combined with
those of Ahab, his son and grandson courted the
same alliance, and brought on themselves, and on all
connected with them, the heaviest judgments .
But let us mark this matter more distinctly,
1. In the case before us
[To what was it that Ahaziah s mother tempted him ?
It was to idolatry. But can we conceive that the counsel of
any one, however dear, should have power to draw a person
to idolatry ? yea, that it should prevail with a person who had
a 2 Kings xxi. 6. b i Sam. viii. 15.
c 1 Kings xx. 35 37. with xxi. 1-1, 15. and xxii. 4.
142 2 CHRONICLES, XXII. 3, 1. [412.
been educated in the knowledge of the one true God? Hear
the account given of idolaters by the Prophet Hosea : " My
people ask counsel of their stocks, and their staff declareth
unto them." Can we conceive it possible that any person
who had heard of all the wonders which Jehovah had wrought
for his people in Egypt, and in the wilderness, and in Canaan,
should ever be seduced to such infatuation as this? Of igno
rant savages we may imagine any thing : but of God s own
peculiar people, and of him who was at the head of them, the
grandson of the pious Jehoshaphat, we cannot believe it ! or
the apostate must at least have been bereft of reason, Alas !
not so : the man has his mother for his counsellor ; and her
advice is quite sufficient to draw him from the Most High
God to the worship of stocks and stones ! I say again, if this
fact were not attested on the authority of God himself, we
could not credit it ; we could not conceive it possible that evil
counsel should possess such an influence as this.]
2. In our own case-
fit is well known how generally the rising generation are
counselled by their friends and relatives to follow the world
rather than God, and to attend to the concerns of time rather
those of eternity. I speak not here respecting any particular
doctrines of religion which may be supposed to have an inju
rious effect, and therefore to be an object of jealousy : but I
speak of all serious religion, irrespective of any peculiar doc
trine : I speak of the fear of God; of a holy anxiety about the
soul; about a diligent preparation for death and judgment.
Of these things, speculatively considered, every one professes
to approve : yet no sooner does any person begin to experience
them in his soul, than his own dearest friends, his mother, his
wife, his sister, his " friend that is as his own soul," will begin
to caution him against being " righteous over-much," or, in
other words, against being righteous at all. If the person re
ply, But I have a soul; and it will be called into judgment,
and be doomed either to heaven or hell, according to the state
in which it is found : and should I not prepare for that great
account ? the answer will be, No ; you have no need to fear :
only do as others around you, and you have nothing to be
afraid of: God will never enter into judgment with persons who
live as you have done. Thus all the most blessed counsels of
Jehovah are set at nought d and poor fallible men will
set their word against the word of Jehovah, and will assure
those of ultimate impunity, whom God, in the most solemn
manner, dooms to everlasting perdition.
d Isai. lv. 1 3. Rev. iii. 18. These should be cited, with a
short comment.
412.1 THE DANGER OF FOLLOWING EVIL COUNSEL. 1 13
But can it be supposed that any one will follow such counsel,
and be led by it to prefer the body to the soul, the creature
to the Creator, time to eternity, and hell to heaven ? It can
not surely be, that any one in his senses can be so influenced,
either by friends or enemies. Methinks, the answer that would
instantly be given to all such counsellors would be, " Whether
it be right to hearken unto you more than unto God, judge
ye." But there are few, very few, in whom this fortitude is
found. And if a person can only say, My father or " my
mother so counselled me," he will cease to think that he " does
wickedly," or that he has reason to fear the displeasure of his
God.]
But let me faithfully warn you of,
II. The danger of following it
This unhappy king was soon made to feel the bitter
consequences of his folly : for God " fixed his eyes
upon him for evil," and in one short year brought him
down " to his destruction." His end, in this view, is
worthy of notice. He went with Jehoram, the son of
Ahab, to fight against Hazael, king of Syria. Being
wounded in the battle, he went to Jezreel, to be
healed of his wounds. Whilst he was there, on a
visit to Jehoram, king of Israel, he went forth with
Jehoram to inquire into the reason of the apparently
hostile approach of Jehu : and finding Jehu too
powerful for him, and his friend the king of Israel
slain by him, he fled to Samaria, and hid himself
there : but, being found, he was taken, and brought
to Jehu, and put to death. And all this was ordered
of the Lord, as we are expressly told : " The de
struction of Ahaziah was of God, by coming to
Joram 6 ." In like manner will every one find, that
in " contemning God s counsel," he only ensures his
own destruction f .
In two ways will a compliance with evil counsel
operate to a man s destruction :
] . By the habits which it will induce
[A person, in yielding to evil counsel, thinks perhaps, that
he will only follow it on a particular occasion, or to a given
extent. But who shall say where a man on a precipitous
e ver. 5 9. f Ps. cvii. 11.
144 2 CHRONICLES, XXII. 3, 1, [412.
descent shall stop? Perhaps the advice given was only to
avoid singularity; and, for this end, to avoid the ministry of
those who might awaken his conscience, or the society of those
who might lead him to God. By following this advice, he is
kept from attaining a principle of true piety, which alone can
preserve him from any evil. He loves not the word of God ;
and therefore he employs his leisure in some foolish vanity:
he has no pleasure in communion with God; and therefore he
associates with those who are like-minded with himself: he
affects not heaven ; and therefore is satisfied with the things of
time and sense.
It may be, that he is never particularly tempted to the
commission of any flagrant evil ; and therefore he goes on
respectably in the eyes of the world ; but without any real
delight in God, or any serious preparation for eternity : but
if he be tried by any violent temptation, he is carried away,
like the dust before the wind, and falls a prey to his great
enemy. Behold the gambler, the adulterer, the duellist! each,
in his calling, was deemed a man of worth, till, by his want of
principle, he was betrayed into the evils by which he fell. But
had he, in the first instance, listened, not to the counsels of
ungodly men, but to the voice of God in his word, he had
escaped the snares which were laid for his feet, and avoided
the destruction that has come upon his soul. Nor is it into
occasional sin only that men are drawn by a want of religious
principle, but frequently into a contempt for all religion ; as
the Psalmist intimates, when, in a triple climax, he describes
a man, first " walking (transiently) in the counsel of the ungodly
(who have no vital piety) ; then standing in the way of sinners;
and, at last, sitting in the seat of the scornful^"]
2. By the judgments which it will entail
[Men may promise us impunity in the ways of sin : but
it shall be found, at last, " whose words shall stand, theirs or
God s 11 ." God has said, " Evil shall hunt the wicked man, to
overthrow him 1 ." The hunted deer thinks himself at a distance
from any enemy, and that he has no ground for fear : but his
step has left a scent behind him; and that, once found, is
traced with fatal precision, till he is overtaken, and destroyed.
So the judgments of God, at whatever distance they may be
thought to be, follow the sinner, till at last " his sin finds him
out k ," and brings down the wrath of an offended God upon
him. In vain may he " make a covenant with death and hell :
his covenant with death shall be disannulled; and his agreement
with hell shall not stand: when the overflowing scourge shall
K Ps. i. 1. h Jer. xliv. 28.
! Ps. cxl. 11. k Numb, xxxii. 23.
412. J THE DANGER OF FOLLOWING EVIL COUNSEL. 145
pass through, he shall be trodden down by it 1 :" yea, " though
hand join in hand," and there be a confederacy of the whole
universe for his protection, " he shall not be unpunished."
" Let no man deceive himself: God is not mocked; nor will
be : for whatsoever any man soweth, that shall he also reap :
he that soweth to the flesh, shall of the flesh reap corruption :
and he that soweth to the spirit, shall of the spirit reap life
everlasting n ."]
ADDRESS,
1. Those who are exerting their influence against
the Lord
[Who has not, at one time or other, been guilty of this
sin ? Who has not either derided serious piety himself, or
forborne to vindicate it when derided by others, and thus
sanctioned, by silence at least, the counsel of the ungodly?
We may think lightly of this evil: but the rebuke given to
Peter, when, from a love to his Master, he would have dis
suaded him from suffering, shews clearly enough the light in
which our conduct has been viewed by Almighty God. In
every such act we have taken part with the devil, and done
his work : and we may well expect to hear from him that in
dignant reproof, " Get thee behind me, Satan ; thou art an
offence unto me: for thou savourest not the things that be of
God, but those that be of men." Consider, then, I pray you,
Brethren, what you are doing, when you " counsel any one to
do wickedly," or to refrain from obeying any command of
God : you " cast a stumbling-block before your brother, and
destroy a soul for whom Christ died ." You also bring the
deepest guilt upon your own soul ; and will have the blood of
those, whom you have ruined, required at your hands. Re
flect a moment on the state to which both you and those who
have followed your advice will soon be reduced. It is said
that the wicked will be " bound in bundles, and cast into the
fire p ." By this I understand, that they who have encouraged
each other in sin will be so brought into contact with each
other in the eternal world, as to increase each other s torment
to all eternity by their mutual recriminations. The mother
will then execrate the folly that her son committed in listening
to her counsels, in opposition to the word of God ; whilst the
son will cast the most bitter reflections on her, for so abusing
her influence to the ruin of his soul. Let these considerations
be laid to heart by those who imagine that they are only ex
ercising love: for verily it is such a love as Satan himself
1 Isai. xxviii. 18. m Prov. xi. 21. " Gal. vi. 7, 8.
Rom. xiv. 15. P Matt. xiii. 30.
VOL. IV. L
146 2 CHRONICLES, XXIV. 2. [413.
approves; and such a love as all, who either exercise it or
obey it, will bitterly bewail.]
2. Those who yield to influence so exerted
[Do not imagine, that, in guarding you against a compli
ance with the counsels of a wife, a mother, a sister, a friend, I
would willingly interrupt the harmony of the domestic circle,
and still less that I would lessen in your eyes the obligations
of parental authority. No : in every thing that is not contrary
to God s commands, parental authority ought to be regarded
with the deepest veneration, and obeyed with the greatest
readiness. To honour our parents is " the first command
with promise:" and the blessing of God will always come on
those who duly respect it. But there is an authority para
mount to that of any creature; and our blessed Lord has
expressly told us that no creature under heaven must be put
in competition with him: " He that lovcth father or mother,
or son or daughter, more than me, is not worthy of me q ." It
will be no excuse that you have yielded either to the endear
ments or authority of love, if, in so doing, you have violated
any command of God, or withheld from him any service which
you might have rendered. Let it be granted, that, in with
standing the solicitations of your friends, you grieve and offend
them: is it not better than to grieve and offend your God?
Or, if by means of it you suffer the loss of an earthly inhe
ritance, is not that a better alternative than to lose your
own soul? for, "what shall a man take in exchange for his
soul?" Learn, then, Beloved, to regard, in the first place, the
commands of God. Learn to seek, above all things, his fa
vour ; for " in his favour is life;" and " his loving-kindness is
better than life itself." If the advice given you be good, you
will do well to follow it, as Timothy did that of his grand
mother Lois, and his mother Eunice 1 ":" but if it be evil, " We
ought to obey God rather than men s ," must be the principle
to which you must inviolably adhere.]
<* Matt. x. 37. r 2 Tim. i. 5. s Acts v. 29.
CCCCXIII.
THE LIFE AND CHARACTER OF JOASH.
2 Chron. xxiv. 2. And Joask did that ivhich was right in the
sight of the Lord all the days of Jehoiada the priest.
IN order to display more fully his own truth and
faithfulness, God often permits events to arise, which
seem to render the accomplishment of his promises
41 3. ] THE LIFE AND CHARACTER OF JOASH. 147
almost, if not altogether, hopeless. This was par
ticularly visible in his conduct towards the posterity
of Abraham in Egypt, in that he forbore to rescue
them from their captivity, till the period assigned
for their deliverance was brought to the very last
hour. We behold a striking interposition also in
behalf of the descendants of David, to whom God
had promised, that his seed should continue to sit
upon the throne of Judah. More than once had
they been in imminent danger of utter excision a ,
before Athaliah usurped the throne : and she was
bent upon destroying them all b : but God would not
suffer his promise to fail . It should seem that
Joash, the youngest son of Ahaziah, was actually with
his brethren when they all were slain, and by some
means, being only an infant, was hid amongst them,
so as to escape the general slaughter. From that
state he was rescued by his aunt, and was hid, toge
ther with his nurse, in a bed-chamber d , till he was
seven years old : at which time Jehoiada the priest,
who had married his aunt, put to death the usurper,
and established Joash on his father s throne.
One might have hoped, that a person so signally
preserved, should, like Moses, have proved a great
blessing to his age and nation : but, hopeful as his
beginnings were, his reign was evil, and his end
calamitous.
We propose,
I. To take a brief view of his history
A sudden and total change having taken place in
his conduct about the middle of his reign, it will be
proper to consider his history,
1. During the life of Jehoiada
[At first, as might be expected, he was under the entire
management of Jehoiada, who was his instructor, and acted
towards him as a father 6 . But it was not only during his mino
rity that he was thus observant of Jehoiada, but for many years
a 2 Chron. xxi. 4. and xxii. 1. h 2 Chron. xxii. 10.
c 2 Chron. xxi. 7. d 2 Kings xi. 2.
e 2 Kings xii. 1. with 2 Chron. xxiv. 22.
T O
148 2 CHRONICLES, XXIV. a. [413.
after he had attained to manhood, even as long as Jehoiada him
self lived. Now in this we admire his humility ; for he was a
king, possessed of arbitrary power ; and yet, because he was
convinced of the skill, the integrity, and the piety of his in
structor, he still continued to consult him on all occasions,
and to follow his advice without reserve. In this conduct
also he evinced his wisdom ; in that he preferred the sage
advice of an experienced counsellor, before the less matured
dictates of his own mind, or the judgment of sycophants around
his throne. Even piety itself seems to have possessed his
mind at this period : for when he saw to what a dilapidated
state the temple was reduced by the impious rage of Athalialr,
he set himself to repair it ; and even reproved Jehoiada him
self, and all the Levites, for their tardiness in executing this
important work g .
Who from such beginnings would not augur well of the re
mainder of his reign? From such a view of him we are ready
to say, O that our princes, our nobility, our youth of every
rank, were thus observant of pious instructors, thus intent on
" doing what was right in the sight of the Lord!" ]
But our views of Joash will be greatly changed, if
we consider his history
2. After Jehoiada s decease
[Instantly did a mighty change appear in him. Having
lost his pious counsellor, he began to listen to the advice of
young unprincipled sycophants 11 . O what a misfortune is it
to any man to connect himself with ungodly associates ! How
many are there, who, whilst under the care of pious parents or
godly instructors, have promised well, who yet, by means of
ungodly companions, have been drawn from every good way,
and been led to disappoint all the hopes that have been formed
concerning them! We cannot too earnestly caution all against
the influence of bad advice, by whomsoever it be given, even
though it be by their nearest friends or relatives 1 . Every
counsel must be tried by the unerring word of God ; and to
those who would lead us in opposition to that, our answer
must invariably be, " Whether it be right to hearken unto you
more than unto God, judge ye."
Released, as it were, from the restraints of ma?i, he soon
cast off all lear of God, and abandoned his temple and service
for the service of groves and idols k . Nor, when God sent
him prophets to testify against his evil ways, would he regard
them at all : yea, when Zechariah, the son of Jehoiada himself,
was sent to him, instead of attending to his admonitions, he
f vcr. 7. p vcr. 5, 6. h ver. 17.
5 2 Chron. xxii. 3, 4. k ver. 18.
413.] THE LIFE AND CHARACTER OF JOASII. 149
gave commandment to the people to stone him to death ;
which commandment they executed, even in the court of the
temple itself.
To what excesses will not men run, \vhen once they give ear
to ungodly counsellors, and knowingly violate all the dictates
of their own conscience ! It not unfrequently happens, that
backsliders and apostates become the bitterest persecutors ;
and that they who " walk in the counsel of the ungodly 9 soon
learn to stand in the way of sinners, and come at last to sit in
the seat of the scornful 1 . "
We wonder not at the melancholy end to which these trans
gressions brought him. Within the short space of a year was
he, notwithstanding " his very great host," subdued by " a
small company of Syrians," who destroyed all the princes, his
advisers, and sent the spoil of the city and temple to Damas
cus" 1 : and Joash himself, being seized with multiplied disorders,
was assassinated in his bed by two of his own servants". Un
happy man ! yet more unhappy still, if we contemplate the
fearful state to which he was driven from the presence of his
offended God. But such is the end which, if not in this world,
certainly in the world to come, awaits those who " leave off to
behave themselves wisely," and " turn from the holy command
ment delivered to them."]
Let us, from this brief view of his history, proceed,
II. To make some reflections on his character
From his character in its commencement, we observe,
How great is the beneft of a pious education !
[From what appeared in his latter days, \ve may judge
what he would have been, if he had been left to himself in
early life. What pernicious habits would he have contracted,
and what multiplied evils would he have perpetrated ! Instead of
doing for several years " what was right in the sight of the
Lord," it is probable that he would have " done evil from his
youth." To be restrained from such enormities, was a mercy
both to himself and to the whole nation. That he turned this
blessing afterwards to a curse, is deeply to be lamented ; though
the proper tendency of a pious education is not a whit the less
apparent. Let all be thankful for the advice given them, and
the restraints imposed upon them in early life. Little do any
of us know to what an extent of wickedness we might have been
carried, if those admonitions or corrections, which were once
irksome and painful to us, had not been administered. Indeed
the more irksome such restraints appear to us, the more
reason w r e have to be thankful for them ; since the very im-
1 Ps. i. 1. m vcr. 23, 24. " ver. 25.
150 2 CHRONICLES, XXIV. 2. [413.
patience which we feel, demonstrates clearly our need of them.
An aversion to them argues a disposition that is hateful and
ruinous : and those who, from an undue tenderness, neglect
to reprove their children, lay up sorrow for themselves, as well
as for the objects of their ill-judged lenity p . Let parents con
sider, that they are accountable to God for the authority
vested in them, and for the talents committed to their care:
and let them remember, that if it is not always found that " a
child trained in the way he should go will not in more ad
vanced life depart from it," yet it is generally true; and that
such a promise affords ample encouragement for their most
strenuous exertions.]
From his character toward the close of life, we
observe, How awful is the slate of those, who, after
hopeful beginnings, turn aside from the paths of piety
and virtue !
[In one view, it is a blessing to have been kept from evil
for a time ; but in another view, the instructions that have
been given us, the convictions we have felt, and the obedience
we have rendered to the voice of God, will serve but to aggra
vate the guilt of our subsequent misconduct, and to bring upon
us an accumulated weight of misery. As the instructions given
by our Lord to the Jews served only to enhance their guilt,
and render their state in the future world " less tolerable
than that of Sodom and Gomorrha," so all our advantages,
professions, and attainments, will, if renounced, make " our
latter end worse than our beginning : for it were better never
to have known the way of righteousness, than after we have
know r n it to depart from it q ." Whilst this thought primarily
applies to those w r ho, like Joash, have burst through the
restraints of education, it speaks powerfully to those who have
turned back from a religious course, and relapsed into a state
of worldliness and sin. To what they will come at last, God
alone knows : but the downward road is very precipitous ; and
they who provoke the Holy Spirit to depart from them, will
most probably go on from bad to worse ; till, having filled up
the measure of their iniquities, they be made distinguished
monuments of God s righteous indignation.]
From his whole history in a collective view, we ob
serve, How necessary divine grace is to produce any
radical change of heart and life !
[Education may change the exterior conduct, but the
Prov. xii. 1. and xv. 5, 10, 31, 32. P Prov. xxix. 15.
( i 2 Pet. ii. 20, 21.
414.] RE-OPENING OF THE TEMPLE BY JEHOASH. 151
heart will remain the same : and when the restraints that
operated at first are removed, the dispositions of the mind will
break forth into outward act. The lamp which is not supplied
with oil, will go out at last ; and, not uncommonly, the restraint
which obstructed the stream of nature for a while, will, like a
dam broke down, give occasion for the greater and more fatal
inundation. Nothing but the grace of God can convert the
soul: and every change, short of true conversion, will but
deceive us to our eternal ruin. The redeeming love of Christ
must be felt in the soul : nothing but that will have a con
straining efficacy to renew and sanctify us after the divine
image. Whatever therefore any may have done in compliance
with the advice of others, know, that we must have a principle
of life within ourselves, and " be renewed in the spirit of our
minds," and be " new creatures in Christ Jesus:" " Old things
must pass away, and all things become new." Nothing but
this change will prove effectual for a consistent walk ; nor
without this can we ever behold the face of God in peace.]
ADDRESS,
1. Those to whom the care of young persons is
intrusted
[Whether you are parents, or instructors only, be not dis
couraged because you see not all the fruit that you could
wish : but continue to sow in hope ; for you know not which
attempt shall prosper, or when the Angel at Bethesda s pool
shall make your labours of love effectual.]
2. Those who are yet under the authority or in
struction of others
[Do not think hardly of the restraints imposed upon you :
they are all salutary, and intended for your good ; and the day
is coming when you will see reason to bless your God for
those very things which are now irksome to you. Your
advancement in all that is good is the richest recompence your
instructors can receive : and, in repaying them, you will greatly
enrich yourselves.]
CCCCXIV.
THE RE-OPENING OF THE TEMPLE BY KING JEHOASH.
2 Chron. xxiv. 14. And they offered burnt-offerings in the house
of the Lord continually all the days of Jehoiada.
THE temple of God, which " had been broken up"
and " made desolate" by the sons of Athaliah, was
15J3 2 CHRONICLES, XXIV. 14. [414.
now repaired and opened by King Jehoash. Long
had he laboured to attain this object : but the
priests and Levites were averse to it, insomuch that
for three-and-twenty years he was unable to accom
plish this desired measure a . At last he reproved
even Jehoiada himself, his relative, his preceptor,
and the very man to whom, under God, he owed
both his life and his crown ; yes, even him and all
the priests that were under him did this young king
reprove, for being intent only on their own interests,
whilst they utterly neglected the house of God b . As
for the priests, they would have waved their own
gains, if only they might be excused the trouble of
advancing the honour of their God c . But Jehoiada
devised an expedient, which, whilst it relieved the
priests from a part of their burthens, gave to the
people generally an opportunity of shewing what
their wishes were in relation to this matter. He
made " a chest, with a hole in the lid ;" and put it
beside the altar, to receive the gifts which should be
voluntarily contributed for the furtherance of this
good work d : and God so wrought on the hearts of
the people, that a sufficiency was soon obtained ; so
that the temple being repaired, they could resume
with comfort the worship of their God e .
In my text there are two things to be noticed :
I. The reformation made
Of course, the temple being desolated, the service
of it would be neglected. Now, therefore, when the
repairs of the temple were completed, the service of
it was resumed.
Of all the sacrifices that were presented to God,
those of burnt-offerings were the most ancient and
dignified
[This was the offering which procured for Abel such a
manifest token of God s approbation and acceptance f . And
whereas it is said that "Abel offered it by faith"," it seems
a 2 Kings xii. 6. b 2 Kings xii. 7. c 2 Kings xii. 8.
d 2 Kings xii. 9. e 2 Chron. xxiv. 11 13.
f Gen. iv. 4, 5. e Heb. xi. 4.
414.1 RE-OPENING OF THE TEMPLE BY JEHOASH. 153
that it must have been of divine appointment ; and most pro
bably was appointed immediately after the Fall, when beasts
were slain, and our first parents were clothed with their
skins h . Under the Mosaic economy, they were offered every
morning and every evening throughout the year ; and on the
Sabbath-day they were doubled: and, being entirely consumed
upon the altar, they were peculiarly fitted to represent the
desert of men on account of sin, and the sufferings of Christ
in their behalf.
Consider them in this point of view. Behold a spotless victim
slain, and his body consumed upon the altar, as a sacrifice for
the sins of men ! methinks, the offerer could not but see that
death was his deserved portion, even the second death in
the lake that burneth with fire and brimstone. At the same
time, viewing this sacrifice as a typical representation of the
Lord Jesus, what an idea does it convey of his sufferings
under the curse due to sin, even the wrath of an avenging
God ! Surely it was a most instructive ordinance : and, being
repeated " continually," the people enjoyed the full benefit of
the Mosaic dispensation, and God was glorified in the midst
of them.]
Amongst you, also, the same sacrifice is now re
newed
[The Jews possessed the shadow; but you enjoy the sub
stance. In the Gospel that is ministered unto you the same
truths are held forth, but with infinitely clearer evidence, and
more consoling power. You are told that you deserve the
wrath of God, not by a mere shadowy exhibition, but by a
faithful statement of your sins, and an explicit declaration of
God s threatened vengeance against you. You are informed,
also, that there is mercy for you through the intervention of a
Saviour, who has offered himself a sacrifice for your sins : but
you have not to see this held forth under the image of a slain
beast : you are instructed, that the Son of the living God
himself has become incarnate : that, having approved himself
spotless, and been acknowledged to be so even by his most
inveterate enemies, he offered himself a sacrifice to God of a
sweet-smelling savour, and has been accepted in your behalf;
so that all who believe in him may henceforth be justified from
all things. These two great doctrines, of your own personal
desert of punishment, and of your redemption through Christ,
are " continually" set before you. Whatever be the immediate
subject of discourse, these are either taken for granted as ac
knowledged truths, or are rendered prominent, as the occasion
may require. These truths every minister of our Church is
h Gen. iii. 21.
154 2 CHRONICLES, XXIV. 11. [414.
bound to make the " continual 11 subjects of his ministration:
and I thank God, that, from the first moment that I ever
ministered among you, " I determined to know no other 1 !"]
But, if we rejoice at the reformation made, our joy
is damped by what is spoken of,
II. The term of its continuance-
It was only " during the days of Jehoiada" that
this reformation continued
[King Jehoash had, from his infancy, been instructed by
Jehoiada ; and during the life of that aged priest he was kept
steadfast in the ways of God k . But no sooner was that pious
monitor removed, than Jehoash listened to the voice of evil
counsellors, deserted the worship of his God, and abandoned
himself to idolatry 1 ; yea, and slew the very son of Jehoiada,
whom God had sent to remonstrate with him and reclaim him" 1 .
What an awful picture does this give us of human nature !
But, in every age, man has shewn himself prone to depart from
the living God. Moses warned the Israelites, that, after his
departure, they would, notwithstanding all the wonders that
had been wrought for them, forsake the Lord". Even St. Paul
himself, whose ministrations were so powerful, foresaw that,
after his removal, the good work which he had begun amongst
the Ephesian elders would be greatly impeded, and that many
among them, who had run well for a season, would be hindered
in their way, and be turned at last from the faith which they
had professed: " I know this," says he, " that after my depart
ing shall grievous wolves enter in among you, not sparing the
flock. Also of your own selves shall men arise, speaking per
verse things, to draw away disciples after them. Therefore
WATCH : and remember, that by the space of three years I
ceased not to warn every one, night and day, with tears ."]
And who shall say how long the work that has
been begun amongst you shall continue ?
[It is not three, but three and forty, years, that I have
had the happiness of watching over you, and of endeavouring,
according to the grace given me, to advance your spiritual
welfare p . But I tremble to think how soon the instructions
now given you may be forgotten, and the hopeful appearances
among you may vanish. But, as St. Peter says, " I will not
be negligent to put you in remembrance of these things, though
ye know them, and be established in the present truth : yea,
j 1 Cor. ii. 2. k 2 Kings xii. 2. ] ver. 17, 18.
m ver. 20 22. n Deut. xxxi. 27, 29. Acts xx. 29 31.
i Preached in Sept. 1825.
415.] CONFLICT BETWEEN DUTY AND INTEREST. 155
I think it meet, as long as I am in this tabernacle, to stir you
up, by putting you in remembrance ; knowing that shortly I
must put off this my tabernacle, even as our Lord Jesus
Christ hath shewed me. Moreover, / will endeavour that you
may be able, after my decease, to have these things always in
remembrance^"
Know, then, that ye are sinners, deserving of the wrath of
God But know, that " God has laid help for you upon
one that is mighty $" and that, through the sacrifice which
Christ has offered for you on the cross, every one of you may
obtain both pardon and peace -Yes, the Lord Jesus
Christ is both " able and willing to save to the uttermost all
that come unto God by him;" and, "of those who come to
him, not so much as one shall ever be cast out"- O,
treasure up these truths in your hearts; for " they are your
very life r ." Without the knowledge of them you never can
be saved : and with the experimental knowledge of them in
your souls you can never perish. Seek, then, to realize them
more and more in your secret chamber; that, whether he
who now ministers them unto you be alive or not, you may
have the comfort of them in your own souls, and find them,
as ye most assuredly shall, " the power of God to your ever
lasting salvation 8 ."]
<i 2 Pet. i. 12 15. r Dent, xxxii. 46, 47.
s 1 Cor. xv. 2. Rom. i. 1C.
ccccxv.
AMAZIAH S CONFLICT BETWEEN DUTY AND INTEREST.
2 Chron. xxv. 9. And Amaziali said to the man of God, But
what shall tve do for llie hundred talents which 1 have given
to the army of Israel? And the man of God answered, The
Lord is able to give thee much more than this.
IT is humiliating to reflect., that more attention
was often paid to the messengers of the Most High
by ungodly men under the Jewish dispensation, than
is generally paid to them even by the godly in the
present day. At one time we read of a whole army
stopped and disbanded by one single declaration of
a prophet a . At another time, a great national re
formation was effected by the very same means b .
In like manner, when Amaziah king of Judah was
a 1 Kings xii. 21 24. b 2 Chron. xv. 8 15.
156 2 CHRONICLES, XXV. 9. [415.
going with an army of four hundred thousand men
against the Edomites, one word from a man of God
prevailed on him to dismiss one fourth of their num
ber, because, as being idolaters, they were under
the displeasure of the Most High. He was indeed
concerned about the subsidy which he had paid them
for their assistance : but that only serves to shew
more strongly what implicit obedience he was dis
posed to pay to the commands of God, when he
could so easily be induced to sacrifice his temporal
interests, and to release from their obligations so
large a portion of his army. The difficulty however
which he started, and the solution of that difficulty
by the prophet, deserve particular attention. Let us
consider,
I. The difficulty started-
Amaziah had hired one hundred thousand Israel
ites as auxiliaries in this war, and had paid the
money for their equipment ; and, when he was re
quired to discharge them, he naturally concluded
that he should lose all that he had advanced. Hence
he expressed to the prophet the difficulty that was in
his mind. Now,
This is a common difficulty in the minds of men
[Circumstances of necessity will sometimes arise, where
duty and interest appear to clash with each other. Sometimes
they actually exist, as in the instance before us ; and sometimes
they are only apprehended as likely to exist. It sometimes
happens that a person has been placed by his parents in a line
of business where he cannot get a livelihood without continually
violating the laws of the land and the dictates of his conscience.
What is to be done in such a case ? His property is embarked;
and cannot be disposed of without a considerable loss. And
shall that be done ? Shall such a sacrifice be made to God ?
It is desirable indeed to maintain a conscience void of offence ;
but is it to be done at such an expense ?
It sometimes happens also that a person is educated for the
ministry, with certain expectation of preferment : but when the
time for his ordination arrives, he finds no disposition for the
holy employment, no real determination to give himself wholly
to the service of the sanctuary. What then shall he do ? To go
to God with a lie in his right hand, and profess that he is moved
by the Holy Ghost to take on himself that sacred function, when
415.1 CONFLICT BETWEEN DUTY AND INTEREST. 157
he is moved only by the temporal advantages annexed to it, is very
painful : and to contract a responsibility for the souls of hundreds
and of thousands, when he has scarcely any concern about his
own, appears to him a very dangerous step. But what must
be done ? He has been educated for it : he finds it difficult to
turn to any other line : and, above all, the provision designed
for him will be lost : and how can these difficulties be sur
mounted?
When the evils are in prospect only, their operation is ex
actly the same. One man feels that it is his duty to become a
faithful follower of Christ. But his parents will be offended ;
his friends will be alienated : his prospects in life will be de
stroyed: and how can he endure to make such sacrifices as
these ? A few pence he would readily lose ; but the loss of so
many talents would be ruinous ; and he knows not how to
combat evils of such magnitude as this.]
But the difficulty referred to would be no difficulty,
if only we viewed things in their true light
[If we should suppose an angel sent down to sojourn for a
time on earth, would he find any hesitation whether to prefer
his interest or his duty ? Nor did the Apostle Paul hesitate
even when life itself was at stake : " I am ready," says he, " not
only to be bound, but also to die at Jerusalem for the Lord s
sake." Nor should we find any difficulty if we formed a proper
estimate of things around us. Should we regard our temporal
interests, if we reflected on the extreme emptiness and vanity
of every thing here below ? Should we hesitate in our choice
of evils, if we considered the impossibility of ever being ac
knowledged by Christ, without forsaking all, even life itself, for
him ? Above all, would we suffer the whole world to stand in
competition with Christ, if we considered what wonderful things
he has done and suffered for us ? - Verily, the loss of all
things compared with the loss of his favour, would be only as
a feather in a scale against a talent of lead ; and, like Paul, we
should " count all things but loss, that we might win Christ;"
and instead of repining at the injuries sustained, should regard
them rather as grounds of mutual congratulation ; saying with
St. Paul, " If I be offered upon the sacrifice and service of
your faith, I joy and rejoice with you all : for the same cause
also do ye joy and rejoice with me c ."]
But we cannot suggest a better view of this matter
than that which is contained in our text ; in which
we have,
II. The difficulty solved-
Phil. ii. 17, 18.
158 2 CHRONICLES, XXV. 9.
We are contented that men should lean to the side
of interest, if only they will consider wherein their
true interest consists. If God cannot do more for
them than the world can, let them seek the world ;
or, if he cannot compensate all that they can lose or
suffer for him, let them seek the world. But we
fear not to say, whatever he the sacrifice which they
make for him, " The Lord is able to give thee much
more than this ;"
1. In this world-
fit is a certain truth, that God does often recompense the
services or sufferings of his people even with worldly pro
sperity: " Godliness hath in this respect the promise of the
life that now is, as well as of that which is to come d ." This
very consideration is urged by God himself as a motive to
charity 6 : and our text suggests it as an argument for sub
mitting cheerfully to losses in the path of duty. And it is
curious to observe, that the loss sustained by Amaziah in
obedience to God s command, was not only recompensed by
present victory, but was restored in a three-fold proportion to
his grandson Jotliam ; the same sum being paid to him for
three successive years by the Ammonites, which Amaziah his
grandfather sacrificed to the Lord on this occasion f . But it is
not three, or thirty-fold that we are to expect, but " an
hundred-fold" of whatever we sacrifice for the Lord g : and is
not this an ample compensation?
It is true, the Israelites whom he dismissed on this occasion
did him great injury in their return home h : and this might
almost seem to contradict the promise; in our text : but we
apprehend that this very circumstance was permitted by God,
on purpose to shew Amaziah how great a ruin he had been
delivered from ; since these Israelites were not hearty in his
cause, and would have turned against him when once they saw
the Edomites prevail, and would thus have utterly completed
his destruction. Other reasons might be assigned for this
dispensation : it might be supposed to be a punishment on
Amaziah for hesitating to obey the divine mandate, and for
placing his interest in competition with his duty : or it might
be intended to guard him against the idolatry into which he
was about to fall, by suffering the most idolatrous part of his
own dominions to participate in the judgments inflicted on the
d 1 Tim. iv. 8. e Prov. iii. 9, 10.
f ver. 11. with 2 Chron. xxvii. 5. B Mark x. 29, 30.
h ver. 13.
415.] CONFLICT BETWEEN DUTY ANI> INTEREST. 159
Edomites. But we apprehend, that the reason first assigned,
is that which was more immediately in the mind of God, when
he permitted so dark and mysterious a judgment to fall on
one who was obedient to his command, yea to arise, as it
were, out of that very obedience.
But, waving all consideration of temporal recompence, God
can infinitely more than counterbalance all temporal losses by
the richer effusion of his Spirit on the soul. If he suffer us to
be deprived of earthly wealth, are we any losers, if he commu
nicate to us a proportionable increase of spiritual riches ?
Cannot he, by the consolations of his Spirit, raise us far above
all temporal distresses, and, by opening a prospect beyond the
grave, make us to rejoice and glory in all the sufferings that
can be inflicted on us here? Behold the Apostle Paul, how
he " took pleasure in infirmities, and reproaches, and neces
sities, and persecutions, and distresses, for Christ s sake,"
because they tended to his spiritual welfare 1 : and others,
his companions, " took joyfully the spoiling of their goods,
knowing that they had in heaven a better and an enduring
substance k ." Thus may we expect it to be with us in this
world : "if our afflictions abound, so shall also our consolation
abound by Christ ; " and the very sense of having sought the
glory of God will make every pain a pleasure, and every loss
a gain.]
2. In the world to Corne
ll " If we suffer with Christ, we shall also reign with him : "
and who can declare the full import of that promise? Truly,
the reward that awaits the faithful followers of Christ here
after, no words can express, no imagination can conceive. It
will be in vain to attempt any description of the glory and
felicity of heaven : but I will ask, Whether one single plaudit
from our Judge will not overbalance all that we can either do
or suffer in a hundred years ? How indignant shall we be in
that day, to think that we permitted the things of time and
sense to warp our judgment, or embarrass our practice! One
glimpse of the Saviour s glory will repay whole years of
trouble : and no sooner shall we be received into his bosom, than
we shall adore him for every trial that weaned us from the
world, and for every loss that facilitated our progress towards
the heavenly kingdom. Let us only take eternity into our
estimate, and we shall instantly say with the Apostle, " I
reckon (I compute) that the sufferings of this present time are
not worthy to be compared with the glory that shall be revealed
in us 1 ."]
4 2 Cor. xii. 10. k Heb. x. 34. ] Rom. viii. 18.
160 2 CHRONICLES, XXV. 16. [416.
ADDRESS,
1. Those who are yet undecided in the course
they shall take
[Strongly as we have condemned the conduct of Amaziah
for hesitating between the calls of interest and of duty, we yet
will venture to propose him as an example, changing only
the object of your concern. Are you tempted to violate a duty,
or to draw back from suffering, ask yourselves immediately,
1 But what shall I do for the favour of my God ? what shall I
do for the peace of my conscience ? what shall I do for the sal
vation of my soul? How can I bear the loss of all these? Let,
I say, your hesitation be on this side : let the consideration of
your eternal interests rise in your mind as instinctively and
forcibly, as that of temporal interests does in the mind of a
worldling : and then we shall have no fear but that your obe
dience to God s word will be prompt, uniform, and unreserved.
You will " buy the truth" at any price, " and never sell it"
for a thousand worlds.]
2. Those who have been enabled to give up all for
Christ-
[Whatever you may have lost or suffered, have you ever
for a moment repented of the sacrifices you have made ? No :
if your hearts are right with God, you will feel yourselves
indebted to God in proportion to the losses you have sustained
for him ; seeing that the privilege of suffering for him is an
inestimable gift, and the highest honour that can be con
ferred upon a child of man". Go on then, Beloved, "strong
in the Lord, and in the power of his might:" and let it
be seen in you, that " a man s life consisteth not in the
abundance of the things that he possesseth," but that " in God s
favour is life ;" and that, with " his love shed abroad in your
heart," " though you have nothing, you are yet possessing all
things ."]
m Phil. i. 29. n Acts v. 41. 1 Pet. iv. 1214.
2 Cor. vi. 10.
CCCCXVI.
THE SIN AND DANGER OF DESPISING GOD S COUNSEL.
2 Chron. xxv. 16. And it came to pass, as he talked with
him, that the king said unto him, Art thou made of the king s
counsel? forbear; u liy shouldest thou be smitten? Then the
prophet forbare, and said, 1 know that God hath determined
416.1 DANGER OF DESPISING GOD s COUNSEL. 1G1
to destroy thee, because thou hast done this, and hast not
hearkened to my counsel.
WHEREVER " the heart is not perfect with
God/ a compliance with the divine will may be oc
casional and partial, but it never can be uniform and
unreserved : when circumstances occur that require
the sacrifice of a bosom lust, the heart will rise
against the commandment, and trample under foot
the authority of God himself. Herod would comply
in some things with the injunctions of John the
Baptist, but, when a separation from Herodias was
insisted on, he broke through all the restraints of
conscience, and inflicted death on his monitor as the
penalty of his fidelity. Not unlike to Herod was
King Amaziah ; who obeyed the voice of a prophet
requiring him to dismiss his hired troops, and to rely
on God to compensate his loss, but was filled with
indignation against one who expostulated with him
on the subject of his idolatry. It should seem, that
in proportion as a man is degraded in his own eyes
by the conduct reproved, he will, if not truly peni
tent, swell with resentment against the person that
undertakes to reprove him. The hiring of troops to
augment his army appeared a prudent and com
mendable measure : but to take for his gods those
worthless idols, over whom he himself had prevailed,
was folly in the extreme. Hence, when reproved for
it, he burst forth into a rage, and quickly terminated
his conference with the inspired messenger.
From hence we shall take occasion to shew
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
VOL. IV. M
162 2 CHRONICLES, XXV. 1G. [416.
behold how he resented the prophet s expostulation! He re
garded the admonition as an insult, and as an interference witfi
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 3 . 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 betiveen 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 pro
voke 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-
fin 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 with
draw from a minister that is so offensive to them. Their advice
a 2 Chron. xxiv. 20, 21.
416.] DANGER OF DESPISING GOD s COUNSEL. 163
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 b . 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 c ."
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 d ?" and then, in reference to their contempt of
Christ as their Saviour, " How shall ye escape, if ye neglect
so great salvation 6 ?" \ve 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 f ."]
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 con
vince him, that Amaziah w r as 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
b Isai. xxx. 811. c Jer. xliv. 16. d Isai. Iv. 2.
e Heb. ii. 3. * See Jer. xxix. 2427.
164 2 CHRONICLES, XXV. 16. [416.
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 charac
terizes 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 re
specting 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 p ." 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 revelation 11 . 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 1 ?" Yes, indeed: " His Spirit will
not always strive with man k :" and if we continue to " rebel and
vex his Holy Spirit, he will turn to be our enemy, and fight
against us 1 ." 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 111 !"]
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 contest : but
" he would not hear ; for IT CAME OF GOD, that he might
g Ps. Ixxxi. 11, 12. h Rom. i. 24, 26, 28. * Hos. iv. 17.
k Gen. vi. 3. 1 Isai. Ixiii. 10. m Hos. ix. 12.
n ver. 17. ver. 18, 19.
416.] DANGER OF DESPISING GOD s COUNSEL. 165
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 con
queror, who plundered it of all its wealth, and broke down a
portion of the wall which had been erected for its defence q .
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 1 .
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 8 ." And by us is tin s 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 1 ." 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 u "
2. What obligations we owe to God for his long-
suffering towards us
[Long has "he stood at the door of our hearts, knocking x ,"
and has been refused admission y - O let us bless his
name, that he has not yet given us over to judicial blindness,
and final impenitence 2 . Still has our Great Advocate, the
Lord Jesus Christ, interceded for us a ; 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 15 !"]
P ver. 20. 1 ver. 21 24. r ver. 27.
8 2 Thess. ii. 1012. l Prov. xxix. 1. u Jam. i. 2124.
x Rev. iii. 20. y Cant. v. 2, 3.
z Acts xxviii. 25 27. a Luke xiii. G 9. b Rom. ii. 4.
16G 2 CHRONICLES, XXVI. 5. [417.
CCCCXVII.
CONNEXION BETWEEN DILIGENCE AND PROSPERITY.
2 Chron. xxvi. 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 a : when he walked
humbly before God, " he was marvellously helped
till he was strong b :" but when, by his pride and dis
obedience, he had provoked God s heavy displeasure,
he was given over to " destruction." The dispensa
tion 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 what
ever 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 continuance and increase of holy dis
positions 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 se
vered from the tree. Let it only be inquired wherein prospe
rity 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 be
stows his bounties on those only who use the proper means for
the attainment of them. So does he also require exertion on
a Lev. xxvi. 3 45. ver. 8, 15.
c A subjugation of our passions ; a victory over the world ; an
abiding sense and enjoyment of the divine presence.
418.J THE BAD EFFECTS OF PROSPERITY. 167
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 expe
rience 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 dili
gence 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 declen
sions: and, if we have already declined, let us " repent, and do
our first works 6 ," and "strengthen, by exertion, the dying
remnants" of grace within us f .]
2. For encouragement
[We cannot command success, either in temporal or spi
ritual 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 with
hold his blessing from the diligent. He never will suffer any
to seek his face in vain g . Let this then encourage all to per
severe in the use of means, " knowing assuredly that their
labour shall not be in vain in the Lord."]
d Ezek. xxx vi. 37. Matt. vii. 7, 8. e Rev. ii. 4, 5.
f Rev. iii. 2. s Isai. xlv. 19.
CCCCXVIII.
THE BAD EFFECTS OF PROSPERITY.
2 Chron. xxvi. 15, 16. He was marvellously helped, till he ivas
strong. But ivhen he ivas strong, his heart was lifted up to
his destruction.
IT not unfrequently happens, that, after the most
promising appearances of abundance, the hopes of
1G8 2 CHRONICLES, XXVI. 15, 1(3. [418.
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 a . Thus it was also with his grandson, Uzziah.
For many years " he sought after God b ;" 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-
fit 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 in
cense to our own drag c " - 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 God d . 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 6
- or Uzziah, when he had been " marvellously helped,
till he was strong:" how forgetful were they of the obligations
a 2 Chron. xxiv. 2, 17, 18. b ver. 5. c Hab. i. 16.
d Dent. viii. 11 14. e Dan. iv. 30 32. and v. 20.
418.] THE BAD EFFECTS OF PROSPERITY. 169
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 per
sons elevated by the acquisition of wealth or honour retain
their former simplicity : they rise in their own esteem, in pro
portion 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 con
duct, 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 f - - and is traced by him to prosperity,
as its proper source g Ah ! how many such instances
have we seen, of men once apparently modest and humble, but
afterwards, like " Jeshurun, waxing fat and kicking, and forsak
ing the God that made them, and lightly esteeming the rock
of their salvation 11 !" 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
minds 1 .]
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 " ivhilst
he was wroth tvith the priests, the leprosy rose up in his fore
head 11 :" and immediately " they thrust him out of the temple ;
yea, himself also hasted to go out, because the Lord had smitten
him 1 ." Thus it is with many who " once made a fair shew in the
flesh;" " being lifted up with pride, they fall into the condemna
tion of the devil m ." From their scenes of earthly happiness
f Ps. x. 46, 11, 13. e Ps. Ixxiii. 39, 11, 12.
h Deut. xxxii. 15. * Ps. Ixxiii. 3, 1619.
k ver. 19. i vcr. 20. m 1 Tim. iii. 6.
170 2 CHRONICLES, XXVI. 15, 16. [418.
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 God p .
Let it not be thought that this is an uncommon termination of
prosperity : for both Scripture and observation teach us to re
gard it as its frequent and ordinary result q .]
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 r ; and is particularly promised to those who love him 3 .
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 1 ." " 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 u . Even Paul himself needed a thorn in his flesh, "lest
he should be exalted above measure x ." Who then are we,
that w r e should think trials unnecessary for us ? They are the
furnace, that is to purify us from our dross y , or the pruning-
knife, that is to render us more fruitful in good works 2 . We
know how profitable it was to Manasseh to be taken among the
thorns a ; and we have reason to hope that our afflictions also
shall be sanctified to our good b , and that we shall at the close
n Luke xvi. 22, 23, 27, 28. Luke xiii. 28.
P Isai. xxxiii. 14. Compare the three verses folio-wing ; which
shew that the godly alone can dwell with God.
<i Prov. i. 32. with Matt. xix. 23 26. r ver. 5.
s Ps. i. 3. and cxxii. C. * Phil. iv. 5.
u Heb. xii. C 8. x 2 Cor. xii. 7. y Isai. xxvii. 9.
z John xv. 2. a 2Chron. xxxiii. 11, 12. b Heb. xii. 10.
419.] A SENSE OF SIN TENDS TO CORRECT IT. 171
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 d :" who yet, though
a king, " glorified not himself to be made a High-priest, but
was called to it of God, as was Aaron 6 ." 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 arid priests unto our God for ever and ever f ." Yes, we
are " a royal priesthoods ;" 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 himself h : 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 rejoice . Let us then improve our liberty, and
" offer up spiritual sacrifices to our God from day to day, as
sured, that they are acceptable to him through Jesus Christ k ."]
c Ps. cxix. 71. d Zech. vi. 13. e Heb. v. 4, 5.
f Rev. i. 5, 6. el Pet. ii. 9. h Heb. x. 1922.
1 Luke xv. 10. and xvi. 22. k 1 Pet. ii. 5.
CCCCXIX.
A SENSE OF SINFULNESS A GOOD CORRECTIVE OF EVIL
PASSIONS.
2 Cliron. xxviii. 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
172 2 CHRONICLES, XXVIII. 10. [419.
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 instru
ments 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
Judah was the result of a divine appointment on ac
count 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 re
sentments, 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 thou
sands and tens of thousands does not yet cry to God against
us for our insatiable avarice, and our cruel injustice. For
419.] A SENSE OF SIN TENDS TO CORRECT IT. 173
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 con
founded 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 un
charitably 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 conse
crated to the service of Him who lived and died for thee ? Verily,
if thou wouldest consult the records of thy conscience in rela
tion 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 pro
fessed 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
174 2 CHRONICLES, XXVIII. 10. [419.
of religion ? Are there not often found amongst professors of
religion the same covetous desires, the same fraudulent prac
tices, 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 re
ligious 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 ma
nifold 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 know
ledge 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 8 ; 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 rea
son 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, me are yet on
a March 1814, when the North of Germany was so desolated and
distressed.
419. J A SENSE OF SIN TENDS TO CORRECT IT. 175
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 in
juries 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 our
selves 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 V]
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 con
gregation 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 ene
mies, he gave his only dear Son to die for us : yea, and not
withstanding all our continued impieties, he stretches out his
hands to us all the day long, and importunes us to accept his
b Jam. ii. 13. c " Anointing them."
17C> 2 CHRONICLES, XXVIII. 10. [419.
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 d : he will not
" be overcome of evil, but will overcome evil with good 6 ."]
Let this subject TEACH us,
1. To cultivate the knowledge of our own hearts-
fit is that, and that alone, which wall 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 for
given much, shall we love much."]
2. To keep our minds open to conviction-
fit is surprising how soon this whole multitude was con
vinced 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 appre
hended 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 per
formed 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.]
d Rom. xii. 14, 17, 19, 20. There is in this last verse an
astonishing beauty in the word ;//wyute, which imports the feeding
him as a helpless infant ; and corresponds exactly with the tender
and respectful care exercised by the Israelites on this occasion,
ver. 15.
e Rom. xii. 21.
420.] THE CONDUCT OF AHAZ IN HIS DISTRESS. 177
ccccxx.
THE CONDUCT OF AHAZ IN HIS DISTRESS.
2 Chron. xxviii. 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 re
pented of a ." 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 pas
sions 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 punish
ment of his sins. The Assyrians too, whom he had
hired as his allies, eventually, " instead of strength
ening him, helped forward his distress 13 ."
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
a 2 Cor. vii. 10. b vcr. 1C 20.
VOL. IV.
178 2 CHRONICLES, XXVIII. 22. [420.
every corner of Jerusalem, and, in every city of
Judah, making high places, to burn incense unto
other gods c .
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 d . This is, as the Scripture expresses it, to " despise
the chastening of the Lord 6 ." And how offensive must such
conduct be! When HE speaks, and we will not hear f ; when
HIS hand is lifted up, and we will not see it g ; what is this but,
in effect, to say, "The Lord doth neither good nor evil h !"
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 laid it not
to heart 1 ." But, however such conduct may be countenanced
by an ungodly world, it will surely be visited with God s heavy
displeasure k .]
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 1 ."
Thus it was with the Jews of old ; " The people turneth not
unto him that smiteth him ; neither do they seek the Lord of
Hosts 111 . And on this ground it was that the prophet uttered
c ver. 23 25. d Isai. xxii. 12, 13. e Prov. iii. 11.
f Job xxxiii. 14. P Isai. xxvi. 11. h Zcph. i. 12.
Isai. xlii. 2,5. k Ps. xxviii. 5.
1 Jer. v. 3. Isai. Ivii. 17. m Isai. ix. 13.
420.] THE CONDUCT OF AHAZ IN HIS DISTRESS. 179
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 n ."
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 ! How
ever 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 P." 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 Lord q ?" 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 r ."]
4. By despondency
[As on the one hand we are apt to " despise the chasten
ing of the Lord," so, on the other hand, we are ready to "faint
when we are rebuked of him s ." We have no idea of chastise
ments 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 despon
dency 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 complains 11 ; and well he may,
since it is a limiting of his power, as though he were not
able to deliver x ; or a denial of his mercy, as though he had
n Isai. i. 4, 5. Exod. xvi. 35, 41. Ezek. xviii. 25, 2f).
P Isai. viii. 21. a Prov. xix. 3. r Rev. xvi. 911.
s Hob. xii. 5. t j cr jj. 95. u Jcr. xviii. 12, 13.
x Isni. 1. 2.
N 2
180 2 CHRONICLES, XXVIII. 22. [420.
" forgotten to be gracious, and his mercy were clean gone for
ever y . 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 2 ," or "briers and thorns
setting themselves in battle array against the devouring fire 8 ."
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 b . 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 shame A i" for it makes a man as loathsome " as a sepulchre
that is full of all uncleanness 6 ." Sin is fitly characterized as
u filthiness of the flesh and spirit f :" 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 ab
horrence : " This is that king Ahaz g ." 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
v Ps. Ixxvii. 7 9. z Isai. xlv. 9. a Isai. xxvii. 4.
11 Hos. ii. f>. c Prov. xiv. 34. d Phil. iii. 19.
Mntt. xxiii. 27. f 2 Cor. vii. 1. P Ps. Iii. 7.
THE USE OF COVENANTING WITH GOlJ. 181
is loathsome, and cometh to shame h :" 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 1 ."]
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 k ." Hence
it is said, " Blessed is the man whom thou chastenest, O Lord 1 ."
Let us then contemplate our trials in this view. From what
ever 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 camp 1 ," then we should
" humble ourselves under the mighty hand of our God q ," and
with meek submission say, " I will bear the indignation of the
Lord, because I have sinned against him V 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.]
h Prov. xiii. 5.
k Isai. xxvii. 9.
Job i. 21.
P Josh. vii. 1 1 .
Dan. xii. 2.
Heb. xii. 10.
Mic. vi. 9.
( i Jam. iv. 10.
1 Ps. xciv. 10.
" Job x. 2.
1 Mic. vii. 9.
CCCCXXI.
THE USE OF COVENANTING WITH GOD.
^ Chron. xxix. 10, 11. Noiv 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 influ
ence to bring others also to a sense of their duty.
The public exercise of the ministry indeed belongs to
182 2 CHRONICLES, XXIX. 10, 11. [421.
those only who are duly called to it a : but all who
are possessed of authority (parents, masters, magis
trates and kings) should use it for the promoting of
virtue and religion. Christians of every rank and
description should exhort one another b . We have a
noble example set before us in the conduct of Heze-
kiah. 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 c , 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 dis
pensation 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 d . 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 resist
ance 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 monu
ment of his wrath.]
2. When his judgments are multiplied upon us
[God often sends temporal afflictions to his people in love 6 .
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 1 ". And have none of us reason
to fear that these are now inflicted on us ? But it is by tem
poral judgments chiefly that he punishes nations. It was from
these that Hezekiah judged of God s anger against the Jews g .
* Heb. v. 4. b Heb. iii. 13. c Fast-day, March 1798.
d Hab. i. 13. Ps. v. 5. e Heb. xii. 6.
f Isai. vi. 9, 10. R ver. 8, 9.
421.] THE USE OF COVENANTING WITH GOD. 183
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 h .]
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 1 . 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 sure k . 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 Josiah. 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 God ; and recommends a similar practice to all Chris
tians of every age and nation p .]
Nor can we doubt of their acceptableness to God
[Hezekiah manifestly supposed that God would accept
him in this duty q . It was recommended to Ezra in circum
stances where there was but little hope remaining r . And God
himself expressly enjoined it as the means of averting his dis
pleasure 8 : not that we are to suppose that there is any thing
h Of course, these strong expressions must be modified according
to circumstances.
1 Gal. iii. 10. k Heb. viii. (>. 1 2 Chron. xv. 12 -!,">.
m 2 Kings xxiii. 3. u Isai. xliv. f>. Jer. 1. 1, o.
2 Cor. viii. 5. P Rom. xii. 1. i The text.
r Ezra x. 3. s Jer. iv. 1.
184 2 CHRONICLES, XXIX. 10, 11. [421.
meritorious in such an act; but it tends, of itself, to the humi
liation and confirmation of our souls, and will be both accepted
and remembered by our covenant God and Father 1 .]
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,
1. 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 u ? or that, if he be, he shall have an in
clination 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 x . "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-
vites y . If "it be in our hearts to make a covenant," let it
instantly be done 2 . 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 " noiv" 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 suc
cession, 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 acknow
ledged 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 .]
3. If we heartily engage in this duty, we have
nothing to fear
[Were such a covenant general through the nation, God
* Dent. xxix. 12, 13. ll Jam. iv. 14. x Hcb. iii. 13, 15.
y Jonah iii. 5 9. z Ps. cxix. 60. ;i Isai. xxvi. 13.
422.] HEZEKIAH RESTORES THE TEMPLE WORSHIP. 185
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 b . 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
world . 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 d . It were even better never to have vowed, than to
vow and not pay 6 . He however, who puts it into our heart
to make, can enable us to keep, our covenant f . Let us then
engage simply in dependence on the divine strength ; but
found all our hopes of acceptance on that better and unchange
able covenant, which Christ has entered into on our behalf.]
b Ps. xxxiv. 18, 19. c Mai. iii. 17. d Jer. xxxiv. 1820.
e Eccl. v. 5. 2 Pet. ii. 21. f Jude, vcr. 24.
CCCCXXII.
RESTORATION OF THE TEMPLE WORSHIP BY HEZEKIAII.
Chron. xxix. 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, a?id seven he-goats, for a sin-offering
for the kingdom, and for the sanctuary, and for Judah. And
he commanded the priests the so?is 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 a/far :
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 con
gregation; 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 ivas
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 tlic
186 2 CHRONICLES, XXIX. 2029. [422.
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 ivas finished. And ivlien 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 wicked
ness 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 :
bu,t 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 re
stored. 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 3 .
a On the re-opening of a Church after it had been shut up for re
pair, in 1802.
422.] HEZEKIAII RESTORES THE TEMPLE WORSHIP. 187
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 la\v b : but
the impieties of the nation having exceeded all bounds, and
been of long continuance, Hezekiah judged that seven bul
locks, 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 congre-
fation (by their representatives) laid their hands upon them.""
uch 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 reconcilia
tion 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 opens 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 em
blems, or rather without realizing that which was here figura
tively proclaimed. We must sprinkle the altar of our God
tvith the Redeemers blood: we must actually bear in mind,
and expressly declare before God, that all our hope of accept
ance 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 repe
tition 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 tve 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
b Lev. iv. o, 14.
188 2 CHRONICLES, XXIX. 2029. [422.
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, \vho knew no sin, that we (who had
nothing but sin) might be made the righteousness of God in
him c " - 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 sup
plication, with thanksgiving, let your requests be made known
unto God d , says the Apostle: and \vhat 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 ivas 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, w r as 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 un
feigned) are from that very moment justified from all things,
and may instantly " rejoice in hope of the glory of God e ." 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
sake f ." 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
c 2 Cor. v. 21. d Phil. iv. 6.
e Acts xiii. 39. with Rom. v. 1,2. f 1 John ii. 12.
422.] HEZEKIAH RESTORES THE TEMPLE WORSHIP. 189
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 testi
mony of his own conscience that he has made a progress in the
divine life; (for St. Paul himself experienced this joy g ;) 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 GodV 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 wor
shipped." This remarkable termination of their worship indi
cated a grateful sense of the inestimable privilege which they
had enjoyed of drawing nigh to God an humble acknowledg
ment 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 con
ferences 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 vouch
safed to them, in being permitted to sprinkle the blood of
" 2 Cor. i. 1:2. h Ps. xl. 2, 3.
1 See tha 4 - admirable pattern, 1 Chron. xxix. 14.
190 2 CHRONICLES, XXIX. 31. [423.
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 ac
count 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 imme
diately presented their offerings to the Lord k . 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.]
k If any Collection be made on the occasion, the zeal and liberality
of the worshippers, ver. 32, 33. may well be proposed as a pattern.
Or, if the occasion required, the different Officers of the Church or
Parish might be exhorted, from the example of the Priests, and of
the Levites in particular, to exert themselves in their respective
callings to serve and honour God.
ccccxxm.
AFTER CONFIRMATION.
2 Chron. xxix. 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
423.] AFTER CONFIRMATION. 191
at any period of his reign more honourably em
ployed, 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 occa
sions, 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 a
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
a Isai. xxviii. 22. Rom. i. 21.
192 2 CHRONICLES, XXIX. 31. [423.
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 ex
pressly told, is " a reasonable service V]
3. An irrevocable act
[It was an established law, that if any thing 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 per
formance 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 tl . 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
b Rom. xii. 1. c Luke ix. 62. Heb. x. 38, 39.
d See Rom. xii. 1. before cited.
424.1 HEZEKIAH S ZEAL FOR THE GLORY OF GOD. UV3
of your hearts to God to be daily more willing, more grateful,
more entire 6 ]
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 ad
mirable example
[Whatever influence you have, use it diligently for the
Lord- ]
e Isai. xliv. 3 o. Jer. 1. 4, 5.
CCCCXXIV.
HEZEKIAH S ZEAL FOR THE GLORY OF GOD.
Chron. xxx. 1 11. And Hezekiah sent to all Israel and
Judah, and wrote letters also to Ephrahn 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 congre
gation 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 2^osts 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 ivill return to the
remnant of you, that arc 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.
Noiv be ye not stiff-necked, as your fathers ivere, 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.
VOL. IV. O
194 2 CHRONICLES, XXX. 1-11. [424.
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 Aslier 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. Heze-
kiah, 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 3 ." 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 pri
mary 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, con
fined to them. The Israelites throughout the whole land were
exempt from the judgment inflicted on all others without ex
ception. 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
a 2 Chron. xxviii. 5, 9.
424.1 HEZEKIAH S ZEAL FOR THE GLORY OF GOD. 195
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 w r ere 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 deso
lations 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 un
reservedly 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 at
tended
This was far from being so complete as might
have been expected. Some only " mocked his mes
sengers, 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
o2
196 2 CHRONICLES, XXX. 111. [424.
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 de
livered by the prophets regarded ; till God was provoked to
give up his people to utter desolation b . 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 d . 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 them
selves, and came to Jerusalem." These kept the feast with
great joy and gladness 6 : 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 week f , notwithstanding
the protracting of the period interfered with the pressing en
gagements of the harvest. Say whether this was not a rich
compensation to Hezekiah for all the ridicule which the con-
temners 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 recom-
pence 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
* 2 Chron. xxxvi. 16. c Luke xvi. 14. d Acts xxvi. 24, 25.
e ver. 21. f ver. 23.
425.] GOD S CONDESCENSION TO THE UPRIGHT. 197
[You would I call to keep a passover 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 con
tinuing to rebel against him - - " Be no longer stiif-
necked," but turn to him, and " yield yourselves entirely to
him." "This is your reasonable service R :" 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 influ
ence 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 disperser 1 of Israel and of Judah to the service of
their God, that they may participate with you the mercies pur
chased for them by the blood of the Paschal Lamb ]
% Rom. xii. 1.
ccccxxv.
GOD S CONDESCENSION TO THE UPRIGHT.
2 Chron. xxx. 18 20. Hezekiah prayed for them, saying,
The (jood 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 heen
committed hy his father Ahaz. Almost incredible
were the abominations which had been wrought by
that wicked prince, " destroying the vessels of the
198 2 CHRONICLES, XXX. 1820. [425.
sanctuary, and shutting up the very doors of the
temple, and erecting altars in every corner of Jeru
salem 11 :" 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 incapa
citated 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 re
moved 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 ordi
nances and appointments
n 2 Chron. xxviii. 2 4, 24.
425.] GOD S CONDESCENSION TO THE UPRIGHT. 199
[It was ordained by God that none who were, by what
ever means, in a state of ceremonial uncleanness, should eat
of the paschal feast. But from the suddenness of the invi
tation 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 prepara
tion. 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 b . 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 \vas a mere ceremonial enactment :
it was ordained of God ; and that was sufficient : for the his
tory 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 6 . These instances abundantly
demonstrated the evil and danger of departing from any ordi
nance 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 f ," 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 souls g . 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 :
b God executed judgment on the Philistines who had taken cap
tive the ark (1 Sam. v. 6 12.) : and similar judgments were inflicted
on the Church at Corinth, for an irreverent attendance on the Lord s
Supper (1 Cor. xi. 30).
c Gen. ii. 17. d Numb. xv. 32 3(>. 1 Chron. xv. 13.
f Matt. v. 19. s Jam. ii. 10, 11.
200 2 CHRONICLES, XXX. 18 20. [425.
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, there
fore, God shewed that this was no excuse for their transgres
sion, he heard the prayer of Hezekiah in their behalf, and
healed them, precisely as he healed Abimelech and his do
mestics, when the general integrity of the offender was made
known 11 . 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 dis
ciples at the very time that they were guilty of most cri
minal 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 1 :" and that, even when " we delight in the Law of
God after our inward man," there is yet a law in our mem
bers 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 k ?" Were
we " to regard iniquity in our hearts, no prayer, whether
of others or of our own, would be accepted by the Lord 1 ."
" The retaining of even a right hand or a right eye," with
deliberate determination, would exclude us from all hope of
his favour" 1 : but, if we be really upright before him, and with
sincerity of heart bemoan our defects, " he will be our Advo
cate with the Father, and approve himself to us as the pro
pitiation for our sins n ." 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
h Gen. xx. 17, 18. j Gal. v. 1 7. k Rom. vii. 2224.
i Ps. Ixvi. 18. m Mark ix. 4348. " 1 John ii. 1.
Exod. xxviii. 38.
425.1 GOD S CONDESCENSION TO THE UPRIGHT. 201
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 wliat 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 com
memorated 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 p ."
Inquire then, I pray you, whether, in remembering this stu
pendous 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 jus
tify himself, his own mouth would condemn him q ," 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, unclean r ." 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 stum
bling-block, over which we shall fall to our eternal condem
nation. If we possessed all the righteousness of the Apostle
Paul, we must renounce it all in point of dependence, and
f I Cor. v. 7, 8. If this were a Sacrament Sermon, or for Easter-
day, the appropriate hint here given should be somewhat amplified,
i Job ix. 2, 20. Lev. xiii. 45.
202 2 CHRONICLES, XXX. 1820. [425.
" seek to be found in Christ, not having our own righteousness,
but his 8 ."]
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 acceptance 11 . 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 x , 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 not y ." A clear distinction is to be made by you be
tween 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 re
quires 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.]
8 Phil. iii. 9. * Zech. iv. 10.
u See Lev. vii. 13. xxii. 23. and xxiii. 17.
x Lev. v. 7, 11. - v 2 Cor. viii. 12.
426.] DELIGHT IN ORDINANCES. 203
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.]
CCCCXXVL
DELIGHT IN ORDINANCES.
2 Chron. xxx. 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 dis
tinctly notice,
1. The feast appointed-
fit 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 ob
serving these feasts was past. The passover should have been
204 2 CHRONICLES, XXX. , &*. [420.
killed on the fourteenth day of the first month a ; and on the
same day, at even, should the feast of unleavened bread have
commenced b : 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 purifica
tion which the law required : and it was only in answer to
Hezekiah s prayer that this violation of the law was pardoned d .
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 enjoy
ments: and, though " his messengers were laughed to scorn"
and mocked by many, there were many who accepted his invi
tation, 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 f ." 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 joy h : 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 1 .]
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 k . And not only did Hezekiah
a Exod. xii. 6. b Exod. xii. 18.
c ver. 1 4. with Numb. ix. 10, 11. d ver. 17 20.
e ver. 10. f ver. 22. g Rev. v. 8. and vii. 11.
h ver. 26. ver. 27. k ver. 23. with 1 Kings viii. 65.
426.] DELIGHT IN ORDINANCES. 205
and the princes concur in this proposal, but, by their extraor
dinary 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 conti
nued, 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 in
fluence 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 1 . 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 in
structive 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
1 2 Cliron. xxviii. C, 8.
206 2 CHRONICLES, XXXI. 20,21. [427.
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
enlarge that portion, when any particular occasion may demand
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 mo
ment forget that we are sinners ; nor ever offer to God any
sacrifice of which penitential sorrow does not form a very es
sential 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.
HEZEKIAIl s CHARACTER.
2 Chron. xxxi. 20, 21. Thus did Hezekiah throughout all
Judah, and wrought that which ivas 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
427.] HEZEKIAH S CHARACTER. 207
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. Heze
kiah 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 a ." 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 mis
chiefs 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 G.od." 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 b ; he ordered them to sanctify the house of God,
which had been profaned by all manner of abominations ,
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 d . 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
a 2 Kings xviii. 5. b 2 Chron. xxix. 4, 5,
c 2 Chron. xxix. 15, 16. d 2 Chron. xxx. 24.,
208 2 CHRONICLES, XXXI. 20, 21. [427.
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 6 , he persevered with undiminished ardour,
and kept such a passover as had not been seen from the time
of Solomon to that day f . It was in this way that " he began"
the work of the Lord: and in this blessed course did he con
tinue 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 g . 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-
fin 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 11 ; from whose power, however, he delivered it 1 : and,
from being grievously impoverished, he raised it to a high
degree of \vealth and power k . 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 abomi
nations : but in a short time, through God s blessing on his
endeavours, all the vestiges of idolatry were swept away, not
only from his ow r n 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
c 2 Chron. xxx. 10. f 2 Chron. xxx. 26.
g 2 Kings xx. 1 3. h 2 Chron. xxix. 8.
1 2 Kings xviii. 7. k 2 Chron. xxxii. 27 30.
427.] HEZEKIAH S CHARACTER. 209
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 func
tions, 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 tilings 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 1 ." 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 in
fluence 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" 1 ." 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 exer
tion 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 suc
cessful 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
i Phil. iv. 8. " Eccl. ix. 10.
n Gal. vi. 9. 1 Cor. xv. 58.
VOL. IV. P
210 2 CHRONICLES, XXXI. 20,21. [427.
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 prose
cuting 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.]
428.1 HUMILIATION FOR THE SIN OF THE HEART.
CCCCXXVIII.
HUMILIATION FOR THE SIN OF THE HEART.
2 Chron. xxxii. 26. Hezekiah humbled himself for the pride
of his heart.
THE best of men are liable to fall through tempta
tion, but they will deeply bewail any sin into which
they have been betrayed. Hezekiah was a man of
very distinguished piety a ; 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 heart b . 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 d , but it was espe
cially 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 Q 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
a 2 Kings xx. 3 b ver. 31.
c 2 Kings xx. 13. d Prov. xxv. 27.
o
1 f*
2 CHRONICLES, XXXII. 26. [428.
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 6
he might have commended Jehovah as an answerer of
prayer f - 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 necessi
ties 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 mise
rable 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 acknow
ledged 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,
e 2 Kings xx. 11. It is worthy of remark, that the ambassadors
were sent on purpose to inquire into the miracle wrought in the land
in making the sun go back ten degrees. His neglect therefore was the
more sinful. 2 Chron. xxxii. 31.
f 2 Kings xx. 4, 5. 6 Isai. xxxix. 8.
428.] HUMILIATION FOR THE SIN OF THE HEART. 213
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 distinc
tions 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 depra
vity 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. What
ever 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 ex
perience ! And what unspeakable benefit might arise to man
kind, 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 gra
tifying the vanity of ourselves or others, as if our social con
verse 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 ob
noxious to God s heaviest judgments 11 . Should we not then
humble ourselves before him in dust and ashes? Should not
the forbearance he has exercised call forth our devoutest ac
knowledgments ? And should we not adore his goodness even
h Matt. xii. 36, 37.
214 2 CHRONICLES, XXXII. 31. [429.
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 1 , and never to
leave its 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 per
sonal guilt of every true penitent. Let us then humble our
selves for our abominations both of heart arid life; so shall we
find God as gracious unto us, as ever he was to his people of
old.]
1 1 Thess. v. 23.
CCCCXXIX.
THE WEAKNESS AND DEPRAVITY OF MAN.
2 Chron. xxxii. 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 weak
ness and sinfulness, but shewed themselves defective
in those very graces for which they were most emi
nent. We must not wonder therefore that Hezekiah,
who was in some respects as distinguished a character
429. ~] THE WEAKNESS AND DEPRAVITY OF MAN.
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 a and man b , 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
a Rom. i. 30. and viii. 7. b Tit. iii. 3.
c 2 Kings viii. 12, 13.
216 2 CHRONICLES, XXXII. 31. [429.
be ready to say with David, " My heart sheweth me the wicked
ness of the ungodly 11 ," 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 e " -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 pr 
