Salmos 37:31

DISCOURSE: 566
THE SECURITY OF THE UPRIGHT SOUL

Salmos 37:31. The law of his God is in his heart: none of his steps shall slide.

THE blessedness of the righteous is a favourite subject with the sweet singer of Israel: several of his psalms are occupied with it throughout; and often in a way of immediate contrast with the state of the ungodly. As far as respects the outward appearance indeed, the advantage is often on the side of the wicked [Note: ver. 1.]: but on a fuller view of their respective states, there will be found the most abundant cause to congratulate the saints even in their lowest condition, so infinitely superior is their lot to that of the most prosperous of ungodly men [Note: ver. 16.]. The ungodly, walking after the imagination of their own hearts, have “their way dark and slippery,” so that, sooner or later, they are sure to “fall” and “perish [Note: Salmos 35:6. with ver. 13–15, 20.]:” but the “righteous,” having their minds intent upon true wisdom, “are preserved, whilst the seed of the wicked are cut off [Note: ver. 28, 30.].” “The law of God is in his heart: none of his steps shall slide.”

From these words we shall be led to shew,

I. The character of the righteous—

“The law of God is in his heart.” It was not there by nature; for though it was originally inscribed on the heart of Adam in Paradise [Note: Gênesis 1:27.], and traces of it are yet to be found on the hearts even of the benighted heathen [Note: Romanos 2:15.], yet is it so far effaced from the heart of the natural man, that he neither does nor will yield any subjection to it [Note: Romanos 8:7.]. But,

God has engraven it on his heart—
[The express promise of God to all who embrace the new covenant is, “I will put my law in their inward parts, and write it in their hearts [Note: Jeremias 31:33.].” And this promise he fulfils, through the all-powerful operation of his Holy Spirit upon their souls. As he caused Moses to come up to him on Mount Horeb with tables of stone, on which with his own finger he wrote the law, so he causes the believing penitent to come up to him with his heart of stone; and then, exchanging it for a heart of flesh, he inscribes upon it his law, even,, as the Apostle says, upon the fleshy tables of his heart [Note: Ezequiel 36:26. with 2 Coríntios 3:3.]. We are told respecting all the Lord’s people, that they are “predestinated to be conformed to the image of Christ [Note: Romanos 8:29.]:” and in this their conformity to him pre-eminently appears: that, as He could say, “I delight to do thy will, O my God. yea, thy law is within my heart [Note: Salmos 40:8.],” and as he was typically represented by the ark in which the law was deposited [Note: Deuteronômio 10:2; Deuteronômio 10:5.], so these have the law treasured up in their souls; and they delight in it, as their ever-faithful monitor, and infallible directory [Note: Salmos 1:2.]. From the time that it is deposited there, they regard it solely, constantly, and without reserve. Formerly the opinions of men, or the dictates of flesh and blood, formed their rule of action: now no inquiry is made, but, “What saith the Lord?” — — — Nor is it on great emergencies only that this inquiry is instituted, but at all times and on all occasions — — — Nor are consequences any longer regarded. If a furnace or den of lions be prepared as the recompense of fidelity, he says, “None of these things move me:” I shall “hearken unto none but God” himself — — —]

This forms his distinguishing character—
[Others have the law of God in their head, and not unfrequently in their mouth also: but he alone has it in his heart. There may be amongst the ungodly as comprehensive a knowledge of theology as of any other science, if taken in a mere speculative view: but this is widely different from a spiritual apprehension of God’s law, and a conformity of mind and will to it: this pertains to him only who has it written on his heart by the Spirit of God: for so the prophet informs us: “Hearken unto me, ye that know righteousness, the people in whose heart is my law [Note: Isaías 51:7.].” To know, in a speculative way, how a sinner is to be made righteous before God, will consist with the grossest impiety: but the having of God’s law in the heart infallibly designates, and proves, us the people of the Lord. There is in this respect the same difference between the nominal and the real Christian as there was formerly between different adherents to the Mosaic law. “All were not Israel who were of Israel [Note: Romanos 9:6.].” The proudest Pharisees would “bind the law of God upon their hands, and wear it as frontlets between their eyes:” but the godly alone fulfilled the true intent of that ordinance, by “laying up God’s words in their heart and in their soul [Note: Deuteronômio 11:18.].” So now “He is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly: and circumcision is that of the heart; in the spirit, and not in the letter; whose praise is not of man, but of God [Note: Romanos 2:28.].” In other words, he only is truly righteous, who can say with Paul, “I delight in the law of God after my inward man;” and amidst all the temptations of the flesh, “with my mind I serve the law of God [Note: Romanos 7:22; Romanos 7:25.].”]

In connexion with their character, we are led to contemplate,

II.

Their security—

“None of their steps shall slide.” Of this they may be assured: for a stability is, and shall be, given them, that shall preserve them amidst all temptations; a stability arising,

1. Partly, from the very character which they possess—

[“The law of God being in their hearts,” they will not unnecessarily venture themselves in slippery places. How many fall a prey to the tempter by presuming upon their strength, when, like Joseph, they should rather have fled from the scene of temptation! It is by going fearlessly to the utmost verge of what is lawful, that thousands perish [Note: ‘Licitis perimus omnes’ has long been a proverb in the Church.]. The inquiry of a truly pious soul will be, not, “Is this thing lawful?” but, “Is it expedient also?” and, if the place, or scene, or gratification be calculated, either in itself or in its circumstances, to ensnare his soul, he will keep at a distance from it: for, whilst he is praying daily to God, “Lead us not into temptation,” he accounts it folly and impiety to rush unnecessarily into temptation of his own accord. This cautious deportment tends greatly to the preservation of the godly, and to “keep them from defiling their garments” in this polluted world [Note: Apocalipse 3:4.].

Moreover, they are looking to this law to direct their steps. They “have hid it within their hearts, on purpose that they may not sin against God [Note: Salmos 119:11.]:” but to what purpose have they deposited it there, if they do not consult it? or “wherewith shall they cleanse their way, but by taking heed thereto according to God’s word [Note: Salmos 119:9.]?” Whatever then they are solicited to do, they bring it to this touchstone, and try it “by the law and the testimony.” If they find not the precept clear, they hesitate: and, if they find not the footsteps of Christ and his Apostles, they pause. They know, that “whatsoever is not of faith is sin [Note: Romanos 14:23.]:” and, till they can see their way clear, and be “thoroughly persuaded in their own mind,” they will not proceed [Note: Romanos 14:5.]; lest they lay a stumbling-block in the way of others, and bring guilt upon their own souls [Note: 1 Coríntios 8:11.].

I may add further, that they will pray unto God to guide them. They know their privilege: they know that God has said, that, if they call upon him for direction, “they shall hear a word behind them,” saying, “This is the way; walk ye in it;” when without such a direction “they would have turned to the right hand or to the left [Note: Isaías 30:21.].” They therefore in every difficulty betake themselves to prayer; and experience the truth of that promise, “The meek he will guide in judgment; the meek he will teach his way [Note: Salmos 25:9.].”]

2. Principally, from the care and fidelity of God—

[God has promised that “he will keep the feet of his aints [Note: 1 Samuel 2:9.],” and that “none of their steps shall slide:” and this promise he does, and will, fulfil. He fulfils it to them in a variety of ways. He “takes them, as a mother does her little child, by their hand, and guides them in their way [Note: Oséias 11:3.]:” and, when they are weak, “he strengthens them with might in their inward man [Note: Efésios 4:16. Colossenses 1:11]:” and, when they would otherwise fall, he upholds them with his own almighty arms; agreeably to that express promise which he has given them; “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness [Note: Isaías 41:10.].” Thus is fulfilled that promise which is contained within a few verses of our text, “The steps of a good man are ordered by the Lord,: though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand [Note: ver. 23, 24.].” We may wonder whence it is that the people of God in all ages have been enabled to maintain their steadfastness in such trying circumstances: but the true reason is to be found in that inviolable engagement which God has entered into, that “they shall hold on their way, and that their hands shall wax stronger and stronger [Note: Jó 17:9.]:” and this promise he has fulfilled to them, giving them “strength according to their day [Note: Deuteronômio 33:25.],” and enabling them “to do all things through his strength communicated to them [Note: Filipenses 4:13.].”]

Hence then we may see,

1. Whence it is that so many professors of religion dishonour their high and holy calling—

[It is a melancholy fact, that many who profess godliness are a disgrace to their profession — — — And by their falls they bring the very truth of God into disrepute. But whence is it that their walk is so inconsistent? Is it from any want of power or fidelity in God to keep them? No: it arises from this; that they have taken up a profession upon false and insufficient grounds: they have got the law in their heads, and in their mouths, but have never truly received it into their hearts. None will shew more zeal for the tenets they have embraced than they, or talk more fluently respecting them: but they have never been “cast into the mould of the Gospel.” Their sentiments have been altered; but their hearts are unchanged; or, if changed at all, it is only in that they have adopted the spiritual lusts of pride and conceit, and false confidence, in the place of the carnal lusts of worldliness and uncleanness; or, it may be, they have added the former to the latter, affecting only the concealment of former evils, and not the utter extirpation of them. What then is to be expected from such persons, but that they will dishonour their profession? From such roots nothing can be hoped for, but bitter fruits. But let not the blame be cast upon religion. “They have a name to live, but they are dead.” If ever they had received the law of God into their hearts, it would have produced its due effect upon their lives; and not upon the outward deportment only, but on every temper and disposition of their minds. Religion is, and must be, the same in all ages: if it transformed the saints of other days into the image of their God in righteousness and true holiness, it will do so still: and, if the conduct of any who profess it be unworthy of their high calling, let the blame attach where it ought, not on religion, but on those who make a hypocritical profession of it. Only let the law be in the heart, and we have no fear of the fruits that will appear in the life.]

2. How inseparable is the union between duty and privilege—

[The self-depending formalist who dreads the mention of privilege, and the Antinomian professor who hates the mention of duty, are equally remote from the truth of God. Depend on God we must; for it is He who must work all our works in us. And obey his law we must: for “without holiness no man shall see the Lord.” Neither can supersede the other. To the Antinomian then I say, “Let the word of God abide in you; and let it dwell in you richly in all wisdom.” And to the formalist I say, Look unto God to begin, and carry on, the whole work of grace in your hearts; for without Him you can do nothing. Let both of you know, that both confidence in God, and obedience to Him, are necessary: it is only by a reliance on Him that you can obtain strength for obedience; and it is only by obedience that you can prove the sincerity of your faith and love. But whilst to those who would lean to either extreme I would say, “What God has joined, let no man put asunder,” I would most affectionately encourage the true Christian to expect all that God has promised. Your difficulties may be great, and your conflicts severe; but “your Redeemer is mighty;” and He who bought you with his blood, regards you as his purchased possession, and will suffer “none to pluck you out of his hands.” He has promised to carry on and perfect his work in your hearts; and what he has promised, he is able also to perform. Only be careful to know and do his will; and He will bear you up in his everlasting arms, and “preserve you blameless to his heavenly kingdom.”]