men's contempt of god.
Ps. X. 13. Wherefore doth the wicked contemn God? He hath said in his heart, Thou ivilt 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 con- duct 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 in- fallibly interprets the language of men's thoughts : He declares that the wickedness of their actions pro- ceeds from atheism in their hearts ^ Thus, in the psalm before us, he reveals the secret motives by which the wicked are actuated'', and puts the right construction on their thoughts ^
Let us consider,
L The ground of this expostulation —
Were all the lineaments of our contempt of God to
a Ps. xiv. 1. b ver. 2, 4, G, 11. *= ver. 13.
be drawn, we should scarce ever finish the dreadful
portrait —
[We make light of tlie Fathers authority, the Sons sacri- fice, the Spirit's influence. Every office they sustain, every attribute they possess, every relation they bear to us, we dis- regard and dishonour. We overlook God's providence, we are unmindful of his ivord, 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 de7iial of GocVs pimitive 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 ; and v^hat is the language of this, but, " 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 ; and does not this say, " Sin may be indulged with impunity, God will not require it ? "]
Know ye then that this thought, or language of their hearts, is a contempt of God himself :
Of his holiness — [Instead of regarding him as an infinitely Holy Being'', it supposes him to be such an one as ourselves '^.]
Of his justice — [The Scripture speaks of God as just*', but this intimates that he is indifferent about the execution of his laws^.]
Of his wisdom — [The contriving 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 Son**; but this is a determinate refusal of his gracious offers.]
d Isai. vi. 3. Hab. i. 13. e Ps. 1. 21. f Deut. xxxii. 4.
s Zeph. i. 12. ^ Isai. Iv. 1, 2.
505.1 men's contempt of god. 45
Such is the construction wliich God himself puts upon it' — II. The expostulation itself —
The question in our text is manifestly an indignant expostulation. I ask then,
1. What assurance has any man that God will not require sin ?
[Supposing it possible or even probable, who can be cer- tain 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 consequence of it irremediable ! We are bound, in common prudence, to choose the safer side.]
2. Has not God said that he will require sin ?
[The testiinonies 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, nations, 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?]