His omniscience in particular is a ground both of joy and terror us In this light David speaks of it in the psalm before b He represents this attribute in striking colours He declares that the consideration of it was delightful to him— But the prospect it afforded him with respect to the wicked was extremely melancholy Returning however to his own immediate concerns, he improves this attribute to his own spiritual advantage, ver. 23, 24. From these words we may observe I. That the allowing of any sin is incompatible with a state of salvation There is no man who is perfectly free from sinBut no real Christian will knowingly harbour sin→ The indulging of it could not consist with his salvation This is strongly intimated in the text It is also expressly declared in other parts of scripture Our Lord repeatedly urges this as a reason for mortifying every sin, how pleasant or profitable soever it be '-] Nor ought it to be esteemed "an hard saying". [The harbouring of any sin is a contempt of God's authority" It defeats the end of Christ's incarnation and death" It therefore justly brings the curse of God upon us?—] There is one thing indeed which renders the consideration of this extremely awful II. That b Ver. 1-12. c Ver. 17, d Ver. 19. • 1 Kin. viii. 46. f He intimates that if there were any wicked way in him, he could not be walking in the way everlasting, * 1 John iii. 9. * Matt. v. 19. ก 1 John iii, 8. h 1 John iii. 8, Matt. v. 29, 30. • John i. 47. iPs. lxvi. 18. II. That it is very difficult to know whether we have any allowed sin in us or not The rule of our duty is clear enough But it is by no means easy to determine how far our experience corresponds with it— This is evidently implied in the solicitude which David expresses for divine aid and direction It may be confirmed also by many scripture-examples [What ignorance of his own heart did Hazael discover! James and John little thought by what spirit they were actuated r Nor was Peter aware of his own instability3 Paul himself could not venture positively to determine the extent of his own innocence God has declared that no one can attain a perfect knowledge of his own heart"—] Many reasons might be assigned for this difficulty- Hence it is hard to discern the exact qualities of our actions To evince however that there is one way of judging aright, we shall proceed to shew III. What method the Christian adopts for determining this point Self-examination is a duty inculcated in scripture'It is necessary for the attaining of self-knowledge The Christian therefore can adopt the words of Asaph* But he does not rest satisfied with his own exertions [He is aware of "the deceitfulness of sin," the treachery of his own heart, and "the devices of Satan". Though he rejoices in the testimony of his own conscience, he dares not confide in it too much". He cries to God to "search and try him" [He remembers whose prerogative it is to search the heart He reads the word that God may search him with it— 42 Kin. viii. 13. • Luke ix. 55. • Matt. xxvi. 35. He He regards conscience as God's vicegerent— He looks up for the Spirit's aid and influence In this way he prays, like David, frequently and with fervour He commits himself to the divine guidance and direction [He knows he shall err if God do not "lead" himHe trusts in the promises which God has given him in his word-] e In this way he attains abiding peace and confidence *— APPLICATION [Let us all begin the work of self-examinationLet us call in the divine aid with importunate supplicationsLet us inquire whether there be not some sin which we indulge, or some duty which we neglect? Let us not think that inadvertence can excuse our sins, while we neglect the ineans of discovering them f Let us tremble lest, through the indulgence of one sin, our religion prove vain at last Let us not walk in a way which shall serve merely for a present show, but a way that shall be of " everlasting" benefit-] d Ps. xxv. 9. Prov. iii. 6. Jam. i. 26. b Prov. xx. 27. Rom. viii. 26. • Phil. iv. 6, 7. f Lev. v. 17. IV. MEN'S CONTEMPT OF GOD. Ps. x. 13. Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require it. THE thoughts of God respecting the nature and malignity of sin, are widely different from those which are entertained in the breasts of natural men Men consider themselves as innocent if their outward conduct be not grossly reprehensible And what they cannot justify in their actions they extenuate under lenient expressions But God notices the very frame and dispositions of the heart He clearly and infallibly interprets the language of men's thoughts He declares that the wickedness of their actions proceeds from atheism in their hearts Thus 2 Ps. xiv. 1. Thus in the psalm before us he reveals the secret motives by which the wicked are actuated (ver. 2, 4, 6, 11.) and puts the right construction on their thoughts, ver. 13. We shall consider I. In what respects men contemn God Were all the lineaments of our contempt of God to be drawn, we should scarce ever finish the dreadful portrait [We make light of the Father's authority, the Son's sacrifice, the Spirit's influence Every office they sustain, every attribute they possess, every relation they bear to us, we disregard and dishonour We overlook.God's providence, are unmindful of his word, neglect his ordinances, profane his sabbaths, despise his people-] But, waving all other points, we fix our attention on that mentioned in the text, viz. Our virtual denial of God's punitive justice Men evidence by their lives that they think God will not require sin at their hands 1. Their impenitence for their past sins shews it [They do not humble themselves for sin, or seek after a Saviour The language of this is, "God does not regard, nor will require my sin"] 2. Their unconcern about the prevention of sin in future shews it [They indulge all their evil habits, rush carelessly into temptations, listen to no admonitions, seek not God's aid, and even stifle their convictions The language of this is, "Sin may be indulged with impunity, God will not require it"-] This thought, or language of their hearts, is a contempt of God himself Of his holiness [God is represented as an infinitely Holy Being " But this supposes him to be such an one as ourselves -] Of his justice [The scripture speaks of God as just d But this intimates that he is indifferent about the execution Of his wisdom [The devising of the plan of redemption was the greatest effort of divine wisdom But this declares that the devising of it was superfluous, and that an attention to it is unnecessary-] Of his mercy [God in infinite mercy offers us salvation through his Sonf But this is a determinate refusal of his gracious offers-] Such is the construction which God himself puts upon it & II. Wherefore they do so This contempt of God is in the highest degree unreasonable The question therefore must be considered in a way of expostulation 1. What assurance has any man that God will not require sin? [Supposing it possible or even probable, who can be certain of it? What folly then must it be to continue in sin through hopes of impunity, when the mistake, if it be one, will be irrevocable, and the consequences of it irremediable! We are bound, in common prudence, to chuse the safe side 2. Has not God said that he will require sin? [The testimonies to this effect are most indubitable Can we suppose that God will falsify his word?] 3. Has not God already in many instances required sin? [Have not individuals, companies, cities, the whole world, yea, man in Paradise, and angels in Heaven, been made monuments of divine vengeance? Why may he not manifest his indignation against US also?-] 4. Will not the account be dreadful if he should require sin? [No heart can conceive the terrors of the final judgmentWho, in his right mind, would risk the loss of Heaven, and the suffering of Hell?-] Isai. lv. 1 Cor. vi. 9. John iii. 3. 5. Can 1 Sam. ii. 30. Rom. ii. 4. 1 Numb. xxiii. 19. 2 Tim. ii. 13. |