Bible Commentaries

DISCOURSE: 605

STABILITY THE GIFT OF GOD

Psalms 66:8-9. O bless our God, ye people, and make the voice of his praise to be heard; which holdeth our soul in life, and suffereth not our feet to be moved.

THE blessings of Providence, when uninterruptedly continued, are scarcely noticed: it is only when the loss of them has been painfully apprehended, or actually sustained, that we consider how much we were indebted to God for them. What were the particular trials that had been endured by David or the Jewish nation, we cannot precisely determine: but it is evident, that the deliverance vouchsafed to them had made a lively impression on the Psalmist’s mind [Note: Compare ver. 1, 2. with ver. 10–12.]. The words of our text would furnish exceedingly profitable meditations, if we confined them to their primary import; since the preservation of our life and health, amidst the many seen and unseen dangers with which we are surrounded, demands our most grateful acknowledgments. But a subsequent part of the psalm shews clearly that the writer had respect also to spiritual blessings [Note: ver. 16.]; and therefore we shall draw your attention more especially to them; and shew,

I. What a mercy it is to be upheld in the ways of God—

We feel somewhat of the obligation conferred upon us in our first awakening and conversion; but are by no means duly sensible how much we owe to our God for our daily preservation. But we shall learn better to appreciate this mercy if we consider,

1. To how many snares and dangers we are exposed!

[We have frequent occasion to advert to the temptations with which we are encompassed in the world; and to notice the still greater dangers we experience from the corruptions of our own hearts; and the additional conflicts which we have to sustain with all the powers of darkness. We dwell not therefore so particularly on those things at this time: but rather mention the danger to which we are exposed, even from lawful things. It is not only allowable, but highly proper, to prosecute our worldly callings with diligence; and to cultivate the tenderest regard for our wife or children: yet both the one and the other may engross too much of our hearts, and become hindrances to us in our journey towards heaven. Our food, our sleep, our studies, our recreations, may become snares, if we be not continually on our guard. It is therefore an unspeakable mercy to be upheld in the midst of such manifold temptations.]

2. How many, in like circumstances with ourselves, have fallen—

[We are living in the full enjoyment of divine ordinances, and of whatever can conduce to the welfare of our souls. But are we therefore secure? Look back to the apostolic age: see how many then were seduced by error [Note: Titus 1:11. 2 Timothy 2:18.]—or disheartened by the fear of man [Note: 2 Timothy 1:15; 2 Timothy 4:16. Matthew 26:73-74.]—or turned aside by the love of the world [Note: Matthew 13:22. 2 Timothy 4:10.]—or overthrown by unbridled passions [Note: 1 Timothy 5:11-12. 2 Samuel 11:4.]. What reason then have we to adore the grace that has preserved us!]

3. What would be the probable consequence of our falling—

[Some who have fallen have been restored speedily [Note: John 21:15-17.]; and some after a lapse of time [Note: 2 Samuel 12:13.]: but thousands have fallen to rise no more. The progress of declension is for the most part rapid. The heart becomes averse to holy duties: from secret neglects proceeds a backwardness to social conference and public ordinances. The conscience is gradually weakened, till it ceases to perform its office, or speaks in so faint a voice, that it is scarcely heard. The besetting sin then gains an entire ascendant, an: leads him captive; till at last, God, filled with indignation against the base apostate, “gives him up to a reprobate mind [Note: Psalms 81:11-12.],” and either cuts him off by a sudden stroke [Note: Proverbs 29:1. Acts 5:5; Acts 5:10.], or leaves him to protract a miserable existence, merely that he may bear testimony against his own impieties, and proclaim to those around him the foretastes which he already feels of his eternal destiny [Note: Ecclesiastes 5:17. with Proverbs 14:32.].

Such examples we have seen [Note: This was preached on occasion of a person that had made a profession of religion, going back to drunkenness, and dying in a drunken fit. See other examples, 1 Corinthians 10:6-11.]; what a mercy it is that we ourselves, instead of being warned by others, are not made a warning to others!]

4. What occasion we have given to God to let us fall—

[Let us call to mind our own backslidings: our secret neglects; our tamperings with temptations; our indulgence of evil passions; our vain-confident presumption: is it not wonderful that God has not long since said respecting us, “Let him alone [Note: Hosea 4:17.]:” “My Spirit shall strive with him no longer [Note: Genesis 6:3.]:” “He likes not to retain God in his knowledge; so I will give him up [Note: Romans 1:28.]?”]

If we be convinced of these things, let us proceed to consider,

II. The duty of those who experience this mercy—

There can be no doubt on this subject. If our souls have been upheld in life, we should,

1. Acknowledge God in our steadfastness—

[“Who is it that has made us to differ” from others [Note: 1 Corinthians 4:7.]? Have we by nature any more strength than they? or have we of ourselves a more abundant measure of goodness? No: it is “by the grace of God we are what we are [Note: 1 Corinthians 15:10.]:” we have been as much indebted to his protecting hand, as a new-born infant is to its mother’s care. We should then acknowledge, that “of him our fruit is found [Note: Hosea 14:8. Isaiah 26:12.];” that “it is he who hath wrought us to the self-same thing [Note: 2 Corinthians 5:5.];” and that to him belongs all the glory of our stability [Note: Psalms 62:8; Psalms 26:12.].]

2. Bless and adore him for his great goodness—

[It is not by cold acknowledgments merely that we are to requite the Lord, but by fervent and devout thanksgivings. It is not possible for language adequately to express the obligations we owe to him: and therefore we should call upon “all that is within us to bless his holy name.”

Nor should we be content with doing this ourselves: we should invite the whole creation, as it were, to join us. We should labour to stimulate all to love and serve him; and to make his name known to the very ends of the earth [Note: Isaiah 12:4-6. or 42:10–12. See also the text.].

It is in this way that we should endeavour at least, as much as in us lies, to “render unto the Lord according to the benefits” he has conferred upon us.]

3. Walk humbly and carefully before him—

[We must not presume upon the kindness of our God, or imagine, that, because we have been upheld hitherto, we are in no danger of falling: if we had attained the stability of St. Paul himself, “we must keep our body under, and bring it into subjection, lest we become cast-aways ourselves [Note: 1 Corinthians 9:27.].” To neglect this, were to tempt God. God has warned us plainly, that “he will be with us no longer than we continue with him; but that if we forsake him, he will forsake us [Note: 2 Chronicles 13:2.].” We therefore must not be high-minded, but fear [Note: 1 Corinthians 10:12.]; and take heed lest we fall [Note: Romans 11:20.]; and “watch and pray, that we enter not into temptation [Note: Matthew 26:41.].” If we would have our God to keep us, we must be careful to “keep ourselves [Note: ver. 18. with Jude, ver. 20, 21.].” We must look at the fearful examples that are before our eyes [Note: Luke 17:32. Hebrews 4:11.], and tremble lest we ourselves become similar monuments of instability, and of God’s deserved wrath.]

4. Commit ourselves continually to him—

[God has engaged to “keep the feet of his saints [Note: 1 Samuel 2:9.];” and directed us to commit ourselves to him for that purpose [Note: 1 Peter 4:19.]; and assured us, that, if we do so, “he will establish our goings [Note: 2 Chronicles 20:20.].” We should commend ourselves therefore to his gracious care and protection. We should say with David, “Hold thou up my goings in thy paths, that my footsteps slip not [Note: Psalms 17:5.]:” “Hold thou me up, and I shall be safe [Note: Psalms 119:117.].” To this we are encouraged by our past experience of his mercy: we may from the kindness already shewn us, safely infer the continuance of it to our souls [Note: Psalms 56:13.]. If we can say, “He hath delivered,” we may properly add, “In whom we trust that he will yet deliver us [Note: 2 Corinthians 1:10.].”]

But here arise two important questions, which it is of the utmost importance to resolve—

1. Are our souls really alive to God?

[In vain shall we speak of having “our souls upheld in life,” if they have never yet been quickened from the dead. Let us then seriously, and as in the presence of God, inquire, Whether we have been made partakers of a new and living principle, whereby we have been enabled to die unto sin, and to live unto God? Let us not mistake a mere approbation of religion for real regeneration: we must have become new creatures, having new views, new desires, new pursuits, and new prospects, if we have been truly born again [Note: 2 Corinthians 5:17.]: and if this change have not been wrought within us, we are yet in our natural and unconverted state; we may have “a name to live, but are really dead” before God: notwithstanding we may have been preserved from any flagrant violation of our duty, we are yet “dead in trespasses and sins.”]

2. Supposing that we are on the whole alive to God, have “our feet really been kept from falling?”

[We must ascertain this fact, before we can cordially thank God for it. And is it indeed true of all who profess religion amongst us, that they have been kept? Have none of us acted unworthy of our high calling? Has there been nothing in our tempers, nothing in our worldly transactions, inconsistent with our profession? Or, supposing our outward conduct to have been unimpeachable, have there been no secret sins, which we have reason to mourn over; nothing for which we ought to blush and be confounded before God? Perhaps, if we look inward, we shall find more occasion to bewail our falls, than to bless our God for having kept us from falling.

But, if conscience testify that we have indeed walked uprightly before God, then let us imitate the example in the text, and not only bless and magnify him ourselves, but endeavour also to “make the voice of his praise to be heard” throughout the world.]

DISCOURSE: 606

ANSWERS TO FRAYER ACKNOWLEDGED

Psalms 66:16. Come and hear, all ye that fear God! and I will declare what he hath done for my soul.

ANY person of benevolence who should have discovered an antidote, or remedy, to a very fatal disorder, would feel happy in communicating information respecting it, wherever such knowledge was required [Note: This has been done in reference to vaccination by the benevolent Dr. Jenner.]. If indeed great gain would accrue to him by concealment, we must concede to him the right of procuring to himself the advantages to which his superior knowledge has entitled him: but where the very act of communicating information will enrich, rather than impoverish, the instructor, and he himself will be made a gainer by imparting, he would be highly criminal if he withheld from the world the blessings he was enabled to coirfer. This is invariably the case in things pertaining to the soul: and hence we may expect to find all who have been taught of God, ready and willing to impart to others the benefits they have received. The early Apostles, Andrew and Philip, no sooner found the Messiah, than they sought to bring their brethren, Peter and Nathanael, to an acquaintance with him [Note: John 1:40; John 1:45.]. And the Samaritan woman was no sooner convinced herself of the Messiahship of Jesus, than she went to invite all the men of her city to come and see the person, whom she believed to be the Christ [Note: John 4:28-29.]. Thus it was with David: he communed much with God: he learned much from God: he was favoured with the richest communications which God himself could bestow. But he would not keep these things to himself: he hoped, by a free communication with pious characters, to bring them to a participation of all that he himself enjoyed: and therefore, filled with divine philanthropy, he sent out, as it were, this general invitation, “Come and hear, all ye that fear God; and I will declare what he hath done for my soul.”

In discoursing on these words, we will shew,

I. What God had done for his soul—

David, as we are told in the foregoing context, had been involved in many troubles, from which nothing but a Divine interposition could have delivered him [Note: ver. 10–12.]. But we must not confine the subject to temporal deliverances: he speaks of something which God had done for “his soul;” and more particularly specifies, that God “had not turned away his mercy from him [Note: ver. 20.];” and makes that the peculiar ground of his praise and thanksgiving. We observe then that God had vouchsafed to him,

1. The pardon of his sins—

[This would have been an exceedingly rich mercy, even if David had never fallen from his former integrity. But, if we view the great enormities committed by him in the matter of Uriah, we see good reason why he should magnify God’s mercy beyond any other of the sons of men. Whether this psalm was written prior, or subsequent to his fall, we know not; and therefore we forbear to notice that as an aggravation of his guilt, or as enhancing the mercy vouchsafed to him. As a man, he was a sinner from his mother’s womb: and the most perfect of men could no more stand than the vilest, if God should enter into judgment with him, and mark in him all that had been done amiss. David was sensible of this, and acknowledged it in these expressive terms: “I will praise thee, O Lord my God, with all my heart; and I will glorify thy name for evermore: for great is thy mercy towards me: and thou hast delivered my soul from the lowest hell [Note: Psalms 86:12-13.].” Let us be sensible, how much we also stand in need of mercy; and let us seek it as that without which our souls must for ever perish: or, if we have received mercy, let us devoutly glorify our God for it as a benefit which no words can ever adequately express.]

2. A manifestation of that pardon to his soul—

[David had prayed earnestly to God, and had obtained an answer to his prayer. How this answer was conveyed to his mind, we are not informed: but he had no doubt in his own soul respecting it: he could say, “Verily God hath heard me; he hath attended to the voice of my prayer [Note: ver. 19.].” O! who can estimate aright this mercy? See how the prophet Jeremiah speaks of it: “I called upon thy name, O Lord, out of the low dungeon. Thou hast heard my voice: hide not thine ear at my breathing, at my cry. Thou drewest near in the day that I called upon thee; thou saidst, Fear not [Note: Lamentations 3:55-57.].” How tender! how pathetic! how encouraging this acknowledgment! Such was David’s also, on another occasion: “I sought the Lord, and he heard me, and delivered me from all my fears. This poor man cried, and the Lord heard him, and saved him out of all his troubles [Note: Psalms 34:4; Psalms 34:6.].” Truly this is a great and blessed work which “the Lord does for the souls” of men: and it was with good reason that David said, “Come and hear, all ye that fear God; and I will declare what he hath done for my soul.”]

But it will be proper to state more particularly,

II. Why he was so ready to speak of it—

It was not from ostentation or vanity that he thus called the attention of others to his own concerns, but,

1. From a sense of gratitude to God—

[Such mercies call for the liveliest gratitude, and demand a tribute of praise from the whole world. Hence the soul that feels its obligations for them, would be glad to interest the whole creation in the blessed work of praise and thanksgiving. This David attempts in many of his psalms: “I will bless the Lord at all times: his praise shall continually be in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. O magnify the Lord with me; and let us exalt his name together [Note: Psalms 34:1-3; Psalms 96:1-4.]!” — — — Had any reflection been cast on him for these devout acknowledgments, he would have replied, as on another occasion, “Is there not a cause [Note: 1 Samuel 17:29.]?” or rather, would have welcomed the disgrace, and said, “I will yet be more vile than thus [Note: 1 Samuel 6:21.].”]

2. From a sense of love to his fellow-creatures—

[Nothing is more gratifying to the saints than to see or hear what God has done for others. To them therefore David addresses himself. He speaks not to the ungodly; for that would be to “cast pearls before swine:” but to the godly he knew that the recital of his experience would be a rich source of comfort and encouragement. In another place he explicitly avows this very intention; and, for the promotion of that end, he gives a summary of the Lord’s dealings with him during his long impenitence, and on the very first symptoms of penitence and contrition [Note: Psalms 32:3-6.]. It is with a similar view that Paul also records his own wickedness in persecuting the Church of Christ; and displays the enormous unparalleled exercise of God’s mercy towards him “the chief of sinners:” he declares, that this whole dispensation towards him was designed by God himself as a pattern for the encouragement of all penitents to the end of time [Note: 1 Timothy 1:13-16.]. We then, if we “fear God,” are the persons invited to come and listen to the voice of David. In all that he has spoken on this subject, he has sought our good: for it was not to him as a prophet that this mercy was vouchsafed, but as a saint, who feared God and wrought righteousness: and every one who in this respect resembles him, may hope to participate with him in his exalted privileges [Note: Compare Psalms 65:2 and Isaiah 65:24 and John 14:13-14. with 1 John 5:13-15.].]

As saints indeed we profess to have already enjoyed them in some measure: and therefore we are concerned to inquire,

III. How we may know whether our souls be partakers of the same benefit—

It is the privilege of all to have access to God, and to have their prayers answered by him: yea, and to know also that they have been answered. Of this we are assured on the authority of God himself — — — But here the question arises, How shall these answers be clearly known to have come from God? Formerly God was pleased to make known to his people their interest in his favour by means which we are no longer to expect. He may indeed, if he see fit, still reveal his will to men by dreams and visions, by voices and signs; but we have no reason to think he either does, or will do so; and therefore we can place no confidence in any manifestations which are professedly derived from such sources. We may also say, that nothing certain can be known from any direct impressions of the Spirit of God upon the mind. We are far from affirming that no such impressions are ever made: for there can be no doubt but that God “sheds abroad his love in the hearts of his people,” and gives them “a spirit of adoption, whereby they cry, Abba, Father,” and “by his Spirit witnesses with their spirits that they are the children of God,” and even “seals them by the Holy Spirit of promise unto the day of redemption.” But still, great and glorious as these operations of the Spirit are, they are not sufficient of themselves to prove that God has shewn mercy to our souls: they must have the concurring evidence of good works resulting from them: the feelings themselves may be so closely imitated by Satan, that it shall be impossible for man certainly to distinguish between them: a person of a warm imagination and a confident mind may easily be wrought upon by that subtle spirit, so that he shall appear both to himself and others to be eminently distinguished by manifestations from God, whilst yet he is only under the influence of a Satanic delusion. The evidences whereby alone the work of God upon the soul can be satisfactorily ascertained are,

1. The exercise of gracious affections—

[Love, joy, peace, with all the train of Christian virtues, are the fruits of God’s Spirit alone. They cannot for any length of time be counterfeited: not even Satan himself can produce them. Hence we are told, by our blessed Lord, to look to them as the only certain marks and evidences whereby his people can be distinguished: “By their fruits ye shall know them.” Would you then know for certain whether God has had mercy on your souls, and whether the supposed manifestations of God’s love to your souls are genuine, see how the dispensation operates on your hearts and lives. If it lead you to a sense of lively gratitude to God, if it fill you with a determination to serve and glorify him with all your powers, if it encourage you to commit your every concern to his all-wise disposal, and if it stimulate you to seek by all possible means the welfare of your fellow-creatures, you may confidently say, “He that hath wrought us to the selfsame thing is God.”]

2. The mortification of all sin—

[David says, “If I regard iniquity in my heart, the Lord will not hear me [Note: ver. 18.].” To fancy therefore that we have received answers to prayer, whilst there is any sinful temper or disposition harboured in the heart, is a fatal delusion. Even the ungodly Jews, who set themselves in opposition to Christ, were fully convinced of this truth: for, imagining him to he a sinner, and taking occasion from thence to deny the miracle he had wrought, they said, “Now we know that God heareth not sinners; but if any man be a worshipper of God and do his will, him he heareth [Note: John 9:31.].” This then must be a point of diligent inquiry; ‘Is sin in general dispossessed of its power over me? is my besetting sin in particular subdued and mortified? is my hatred to sin inveterate, uniform, unreserved?’ Unless this be our state, it is in vain that we pretend to communion with the Deity, and boast of our assured acceptance with him: if we are under the habitual influence of any one reigning lust, of whatever kind it be, we may make a great profession of religion, but we are hypocrites; we may make a noise about it, but “we are as sounding brass, and as tinkling cymbals.”]

In reference to this subject, we beg leave to offer some advice—

1. Be careful to notice the dealings of God with your souls—

[Many set themselves against all kinds of Christian experience, and make even the very word, experience, a subject of continual ridicule and invective. That injudicious persons have given but too just ground of offence by their statements of their own feelings, must be confessed! but we must not therefore suppose that religion has nothing to do with the feelings, and that it is a matter purely intellectual. Why should that alone have no influence on the heart, when it is calculated more than any thing else to call into activity all the powers of our souls? or why should that be enthusiasm in religion, which is deemed reasonable in all the common affairs of life? Let a man be embarked in any thing that greatly involves his honour and interest throughout his life; a merchant in trade; a commander in war; a student in academic contests will he feel no anxieties? will he have no fluctuations of mind, no alternations of hope and fear, of joy and sorrow, according as his prospects brighten or are obscured? will the issue of his labours be to him such a matter of indifference, that he shall contemplate the probabilities of success or failure without any emotion? And if these diversified feelings are so called forth by things which pertain to this life, shall they have no scope for exercise in the things which relate to eternity? Call them by the name of Christian experience, or by any other name, they must have place in our souls; and if they have not, we are altogether dead in trespasses and sins. Let every one then take notice how he is affected with his everlasting concerns: for he can never have obtained mercy, who has not sought for mercy; nor he have received an answer to prayer, who never cried from his inmost soul to God. I must even go farther, and say, he has no hope, who never had a fear; nor shall he ever taste of joy, who has never been bowed down with penitential sorrow. As we deal with God, he will deal with us: “If we seek him, he will be found of us; but if we forsake him, he will forsake us.”]

2. Learn to estimate them by a right standard—

[If we judge of our emotions by their intenseness, or by the degree of elevation or depression produced by them, we shall deceive our own souls. The votaries of false religions are sometimes transported beyond the bounds of reason, and are agitated even to madness. A mistaken course of religion too, will often operate very strongly on the mind, and leave us, after all, in a, state of spiritual death. True religion is sober, discreet, practical: it consists in, or rather is inseparably connected with, “a spirit of love, and of power, and of a sound mind.” It directs to heaven; but does not lead us to neglect our earthly duties. It must be judged of by its practical effects. The grace that leaves us under the defilement of any “spiritual or fleshly filthiness,” is no grace. That alone comes from God, which leads to God; and that alone will have any saving efficacy, which assimilates us to “the Divine image in righteousness and true holiness.”]

3. Endeavour to improve them for the good of others—

[We are not proprietors of our talents, but stewards, to whom they are entrusted for the good of others. We must indeed be much on our guard against conceit, and talkativeness, and a readiness to draw attention to ourselves, and to make self the topic of our conversation. A person of this complexion is a very hateful and disgusting character: and too many such, it must be confessed, there are in the religious world. But whilst we avoid such a spirit as this, we must delight to communicate to others the blessings we have received, and to encourage from our own experience a diligent and patient waiting upon God. It is obvious, that if we can say, “What my eyes have seen, my ears have heard, and my hands have handled of the word of life, that same declare I unto you,” our words will come with tenfold weight. We repeat however, that a general communicating of our experiences in large companies is in our judgment highly inexpedient: it is a fruitful source of pride, discouragement, and hypocrisy. But in the confidence of friendship we may unbosom ourselves one to another, and declare, to the abundant edification both of ourselves and others, what God has done for our souls. In seasons of temptation and spiritual trouble, we may by such a communication administer unspeakable comfort to an afflicted brother [Note: 2 Corinthians 1:6.]. Nor is it necessary that we advert particularly to ourselves: if we give the result of our experience, the effect will be the same. The light we have received should not be hid under a bushel: if we have “freely received, we should freely give.”]

DISCOURSE: 607

SIN A PREVENTIVE TO THE ACCEPTANCE OF OUR PRAYERS

Psalms 66:18-20. If I regard iniquity in my heart, the Lord will not hear me. But verily God hath heard me: he hath attended to the voice of my prayer. Blessed be God, who hath not turned away my prayer, nor his mercy from me!

THE communion of saints is an exalted privilege; and “they who fear the Lord will speak often one to another” upon the subjects which are most interesting to their souls. To magnify the grace of God, and to encourage one another in the ways of holiness, will be delightful to them, and will tend exceedingly to their mutual improvement. Hence David invited his pious brethren to hear the communications which he had to make on this all-important subject: “Come and hear, all ye that fear God! and I will declare what he hath done for my soul.” Then he tells them of God’s answers to his prayers; but at the same time informs them, that there was one condition only on which either they or he could hope for the acceptance of their prayers, namely, that they put away all sin without hesitation and without exception: for “if they regarded iniquity in their heart, the Lord would not hear them.”

From the whole of this communication we see,

II. God’s abhorrence of sin, when harboured and indulged—

“God is of purer eyes than to behold iniquity [Note: Habakkuk 1:13.]:” though he tolerates it in the world, he will sooner or later manifest his indignation against it. But in none does he abhor it more, than in those who profess themselves his people: according to what is written, “You only have I known of all the families of the earth: therefore I will punish you for all your iniquities [Note: Amos 3:2.].”

To those who live in the commission of it he will not lend an ear—

[There are seasons when the most careless persons will call upon God: “In the time of their trouble they will say, Arise, and save us [Note: Jeremiah 2:27.]:” and “they will pour out a prayer when some heavy chastening is upon them [Note: Isaiah 26:16.].” Not that they desire deliverance from sin: it is trouble alone that they are anxious to get rid of; and that removed, they would return with pleasure to their former ways. Such were the Jews in the wilderness: “When he slew them, then they sought him, and they returned and inquired early after God: and they remembered that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues: for their heart was not right with him, neither were they steadfast in his covenant [Note: Psalms 78:34-37.].” But it is in vain for such hypocrites to hope that God will hear their prayers: for the very “sacrifices of the wicked are an abomination to the Lord [Note: Proverbs 21:27.]:” and of this God has fully warned us. He has declared, that “though they cry, he will not hear them [Note: Jeremiah 11:11.];” yea, “though they cry in his ears, with a loud voice [Note: Ezekiel 8:18.];” yea, “though they make many prayers [Note: Isaiah 1:12-15.];” yea, though with their prayers “they fast, and offer burnt-offerings and oblations [Note: Jeremiah 14:12.]:” so far from listening to them, he will turn a deaf ear to their petitions, and even laugh at the calamities which they either feel or fear [Note: Proverbs 1:24-32.]. He will recompense them according to their doings. In the day that he called to them, “they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear: and therefore, as he cried, and they would not hear; so when they cry, he will not hear [Note: Zechariah 7:11; Zechariah 7:13.].”]

Even where sin is not openly indulged, but only harboured in the heart, God will resent it in this way—

[Sin, however secret, is not hidden from him: for He sees it, under whatever form it may exist, and in the inmost recesses of the heart: “He searcheth the heart,” and “weigheth the spirits.” Indeed, hypocrisy is not a whit less hateful to him than open sin. Let us hear the testimony of holy Job: “What is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Will God hear his cry when trouble cometh upon him [Note: Job 27:8-9.]?” Even the most uninstructed of men, who had been born blind, and had had his eyes just recently opened, could say, “We know that God heareth not sinners [Note: John 9:31.]:” and so self-evident was that truth, that not one of his most subtle and malignant enemies could gainsay or resist it. There is, in fact, a general conviction of it in the consciences of all, insomuch that God himself appealed to his hypocritical adversaries respecting it; “Shall I be inquired of by you, O house of Israel? As I live, saith the Lord God, I will not be inquired of by you [Note: Ezekiel 20:3; Ezekiel 20:31.]:” Whether “the idol” be in the house or “in the heart,” it is equally hateful in the sight of God, who “requireth truth in the inward parts [Note: Psalms 51:6.],” and will accept none but “those who worship him in spirit and in truth [Note: John 4:24.].”]

On the other hand, no language can express,

II. His condescension to sinners who are truly upright before him—

David, though a sinner of no common stamp, was yet upright before God, as a penitent: for he bitterly bewailed his sins, and sought deliverance from them with his whole heart. There was no iniquity which he desired to hide from God, or to retain within his own bosom. Hence he found acceptance with God, and could bear testimony that God had heard and answered his petitions. And thus, wherever there is a true penitent, we are warranted to assure him,

1. That God will be merciful to his sins—

[It is not sin lamented, but sin retained, or “regarded with complacency in the heart,” that will provoke God’s indignation against us. A weeping sinner he will receive to mercy, “even though his sins may have been of a crimson or a scarlet dye.” Never, from the foundation of the world, was one cast out who sought him with real penitence and faith. Manasseh was, perhaps, of all the children of men, the most criminal; yet was not even he rejected, when he truly humbled himself before the Lord his God [Note: 2 Chronicles 33:12-13; 2 Chronicles 33:19.]. And we are authorized to assure the whole world, that if they seek the Lord with their whole hearts, “he will not turn away their prayer, nor his mercy from them:” on the contrary, “he will blot out their iniquities as a morning cloud,” and “cast all their sins irrecoverably into the very depths of the sea”— — —]

2. That he will be gracious to their prayers—

[There is no want so great, but he will supply it; no concern so small, but he will take the charge of it, and order it for our good. We may go into his presence as to a loving Father, assured, that “we may ask what we will, and it shall be done unto us.” Even the sigh, “the cry, the very breathing” of desire will be understood by him, and come up with acceptance before him [Note: Lamentations 3:55-56.]; and, as in David’s case, our prayers shall be turned into songs of praise and thanksgiving — — —]

Address—

1. Beware of harbouring any secret lust—

[Sin is deceitful; and our treacherous hearts are ever ready to put a favourable construction upon it. But God can discern it, under whatever garb it may be disguised, and by whatever name it may be distinguished. It may be amongst “the things which are highly esteemed amongst men: but it will still be an abomination in the sight of God.” It may be something as dear to us as a right eye, or as necessary, in our apprehension, as a right hand: but it must be put away, however painful the separation may be: for, if it be spared and retained, it will destroy both body and soul in hell. I must entreat you, therefore, to examine carefully the state of your souls, and with the utmost diligence to “purge out the old leaven” that defiles them. The Jews were wont, at the time of the passover, to sweep their houses with incredible care, lest one atom of leaven should be left in any corner or recess: and this affords a good example to us in relation to our souls. Yet I would not have you rest satisfied with any endeavours of your own; but beg of God to search and try you, and to see if there be any wicked way in you, and to lead you in the way everlasting: for, as a single leak will sink a ship, so a single lust, unmortified and unsubdued, will sink the soul into everlasting perdition. Oh, think with yourselves, how awful it will be in the last day to cry unto your God, and not be heard! to stand imploring him, “Lord, Lord, open unto us;” and to receive for answer that terrible sentence, “Depart from me, ye who wrought iniquity!” May God avert from all of you this fearful doom! and may you all be approved of him at last, as “Israelites indeed, in whom was no guile!”]

2. Improve, while you may, the manifold grace of God—

[A throne of grace is now open to us; and “we may ask what we will, and it shall be done unto us.” God assumes to himself the very title of “a God that heareth prayer.” And he bids us to open our mouths wide, that he may fill them. Moreover, “we have an Advocate with the Father, even the Lord Jesus Christ himself,” “whom the Father heareth always;” and who has so loved us, as to “give himself a propitiation for our sins.” O, what might we not receive, if only we were upright before God! for “the prayer of the upright is his delight.” Suppose now at this time we had all been really praying to God, in the very spirit of the prayers which we have offered; what blessings would not be flowing down into our souls, even as “showers of blessings,” as God himself has promised! Verily, if our eyes were opened to see what was passing, we should behold Almighty God taking loads of guilt from multitudes amongst us, and casting it all into the very depths of the sea. We should see the Holy Spirit resting on the heads of all, as on the day of Pentecost, for the purpose of enlightening, comforting, and sanctifying our souls. We should see angels ascending and descending upon us, in order to receive from God, and execute for us, their several commissions adapted to our necessities. I do not hesitate to say, that, if we had all been as much in earnest in our prayers as our words have given reason to expect, this very place would resemble the temple of old, when the glory of God so filled it, that the priests could no longer abide there to minister before the Lord. Yes, our souls would be too full for humanity to sustain it. Dear Brethren, why should we not behold at least a measure of this sacred effusion, and taste a measure of this heavenly grace? God is willing to renew the Pentecostal scenes, if only we were in a state to receive them. It is in ourselves that we are straitened: we are not straitened in our God: he is as able as ever, yea, and as willing too, “to do exeeding abundantly for us, above all that we can ask or think.” Truly, if we were even one half as earnest as we have professed to be, he would fill every hungry soul, and replenish every sorrowful soul, with his richest communications of grace and peace. Let us arise and call upon our God: and let not “our prayer go forth out of feigned lips.” And let us remember, for our comfort, that it is not the existence of sin in the soul that will prevent the acceptance of our prayers, (for who then would ever be heard?) but the indulgence of it. Seek truly to have the whole body of sin mortified within you: seek to be “pure, as God is pure,” and “holy, as God is holy.” Then will God delight himself in you; and you, according to your measure, shall “be filled with all the fulness of your God.”]