Salmos 36:1

DISCOURSE: 557
AWFUL STATE OF UNGODLY MEN

Salmos 36:1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.

WHEN we speak of the wickedness of mankind, that command of our Lord is frequently cast in our teeth, “Judge not, that ye be not judged.” But this command refers to an uncharitable ascribing of good actions to a bad principle; which, as we cannot see the heart, we are by no means authorized to do. But, if it do not authorize us to “call good evil,” it assuredly does not require us to “call evil good.” If we see sin, it is no uncharitableness to pronounce it sin: and, if the sin be habitual, it is no uncharitableness to say, that the heart from which it proceeds is bad and depraved. We are told by our Lord, that “the tree is to be judged of by its fruit; and that as a corrupt tree cannot bring forth good fruit, so neither can a good tree habitually bring forth evil fruit [Note: Mateus 7:16.].” An error, and even a fault may be committed, without detracting from a person’s general character: but a sinful course of life involves in it, of necessity, a corruption of heart, and carries with it, to any dispassionate mind, a conviction that the person who pursues that course has not within him the fear of God. This was the impression made on David’s mind, when he said, “The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.”

In confirmation of this sentiment, I will shew,

I. How God interprets sin—

God views sin not merely as contained in overt acts, but as existing in the soul: and he judges of its malignity, not according to its aspect upon social happiness, but as it bears on himself, and affects his honour. Throughout the whole Sacred Volume, God speaks of it in this view. He represents sin as striking at the relation which subsists between him and his creatures:

1. As adultery—

[He is the Husband of his Church [Note: Isaías 54:5.], and claims our entire and exclusive regards [Note: Oséias 3:3.]. When these are alienated from him, and fixed on the creature, he calls it adultery [Note: Ezequiel 16:37.]: and hence St. James, speaking of those who sought the friendship of the world, addresses them as “adulterers and adulteresses [Note: Tiago 4:4.];” because, as the Spouse of Christ, they have placed on another the affections due to him alone.]

2. As rebellion—

[God, as the Governor of the universe, requires us to obey his laws. But sin is an opposition to his will, and a violation of his laws: and therefore God says respecting it, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be [Note: Romanos 8:7.].” Here, let it be observed, it is not the overt act, but the disposition only, that is so characterised: and, consequently, if the very disposition as existing in the soul is an equivocal proof of the wickedness of the heart, much more must the outward act, and especially the constant habit of the life, be considered as a decisive evidence that the soul itself is corrupt.]

3. As idolatry—

[God alone is to be worshipped: and to put any thing in competition with him is to make it an idol. Hence the love of money is called idolatry [Note: Colossenses 3:5.]: and the indulgence of a sensual appetite is to “make our belly our god [Note: Filipenses 3:19.].” And hence St. John, having set forth “the Lord Jesus as the true God and eternal life,” guards us against any alienation of our hearts from him, in these memorable words: “Little children, keep yourselves from idols [Note: 1 João 5:20.].” And here let me again observe, it is the disposition, and not any outward act, that has this construction put upon it.]

4. As downright atheism—

[It is represented as a denial of all God’s attributes and perfections. It denies his omnipresence and omniscience; since men, in committing it, say, “How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of the heaven [Note: Jó 22:13. See also Salmos 73:11; Salmos 94:7.],” and is at no leisure to attend to what is done on earth. It denies his justice and his holiness: it says, “I shall have peace, though I walk after the imaginations of my heart [Note: Deuteronômio 29:19.].” “God will never require at my hands what I do [Note: Salmos 10:13.].” “He will not do good; neither will he do evil [Note: Sofonias 1:12.].” So far from having any thing to fear from God, “Every one that doeth evil is good in the sight of the Lord, and he delighteth in them [Note: Malaquias 2:17.].” Sin denies yet further the right of God to control us: “We are Lords; we will come no more to thee [Note: Jeremias 2:31.]:” “Our lips are our own; who is Lord over us [Note: Salmos 12:4.]?” “What is the Almighty, that we should serve him? and what profit is there, that we should pray unto him [Note: Jó 21:14.]?” It even denies the very existence of God: “The fool hath said in his heart, There is no God [Note: Salmos 14:1.].” Hence St. Paul calls us “Atheists in the world [Note: Efésios 2:12. ἄθεοι.].” Men will not say all this with their lips; but it is the language of their lives, and therefore of their hearts.]

Having seen how God interprets sin, and what construction he puts upon it, we are prepared to see,

II.

What interpretation we also should put upon it—

No inference was ever more legitimately drawn from the plainest premises, than that which forced itself upon David’s mind, from a view of the ungodly world. And the same conclusion must we also arrive at, from all that we see around us: “The transgression of the wicked saith within our hearts that there is no fear of God before their eyes.”

1. There is no sense of God’s presence—

[A thief would not steal, if he knew that the eyes of the proprietor were fastened on him: yea, even the presence of a child would be sufficient to keep the adulterer from the perpetration of his intended crimes. But he regards not the presence of Almighty God. If he be out of the sight of any fellow-creature, he saith in his heart, “No eye seeth me [Note: Jó 24:15.]:” never reflecting, that “the darkness is no darkness with God, but the night is as clear as the day; the darkness and light to him are both alike [Note: Salmos 139:11.].”]

2. There is no regard to his authority—

[Men will stand in awe of the civil magistrate, who he knows to be “an avenger of evil, and that he does not bear the sword in vain.” To see to what an extent men stand in awe of earthly governors, conceive in what a state of confusion even this Christian land would be, if only for one single week the laws were suspended, and no restraint were imposed on men beyond that which they feel from a regard to the authority of God: we should not dare to venture out of our houses, or scarcely be safe in our houses, by reason of the flood of iniquity which would deluge the land. And though it is true that every one would not avail himself of the licence to commit all manner of abominations, it is equally true, that it is not God’s authority that would restrain them: for the same authority that says, “Do not kill or commit adultery,” says, Thou shalt “live not unto thyself, but unto Him that died for thee and rose again.” And if we be not influenced by it in every thing, we regard it truly in nothing [Note: Tiago 2:10.]

3. There is no concern about his approbation—

[If we be lowered in the estimation of our fellow-creatures, how mortified are we, insomuch that we can scarcely bear to abide in the place where we are so degraded. An exile to the remotest solitude would be preferable to the presence or those whose good opinion we have forfeited, But who inquires whether God be pleased or displeased? Who lays to heart the disapprobation which he has excited in his mind, or the record that is kept concerning him in the book of his remembrance? If we preserve our outward conduct correct, so as to secure the approbation of our fellow-creatures, we are satisfied, and care little what God sees within, or what estimate he forms of our character.]

4. There is no fear of his displeasure—

[One would think it impossible that men should believe in a future state of retribution, and yet be altogether careless about the doom that shall be awarded to them. They think that God is merciful, too merciful to punish any one, unless it be, perhaps, some extraordinarily flagrant transgressor. Hence, though they know they are sinners, they never think of repenting, or of changing that course of life which, if the Scriptures be true, must lead them to perdition. Only see the state of the first converts, or of any who have felt their danger of God’s wrath; and then tell me whether that be the experience of the world at large? Where do we see the weeping penitents smiting on their breast, and crying for mercy? Where do we see persons flying to Christ for refuge, as the manslayer fled from the sword of the avenger, that was pursuing him? In the world at large we see nothing of this; nothing, in fact, but supineness and security: so true is the judgment of the Psalmist respecting them, that “there is no fear of God before their eyes.” The same testimony St. Paul also bears [Note: Romanos 3:18.]: and we know that his record is true.]

If, then, David’s views be indeed correct, see,

1. How marvellous is the forbearance of our God!

[He sees the state of every living man: he sees, not our actions only, but our very thoughts: for “he trieth the heart and reins.” What evils, then, does he behold in every quarter of the globe! Not a country, a town, a village, a family, no, nor a single soul, exempt from the common malady! all fallen; all “enemies in their hearts to God by wicked works!” Take but a single city, our own metropolis for instance, and what a mass of iniquity does God behold in it, even in the short space of twenty-four hours! Is it not astonishing that God’s wrath does not break forth against us, even as against Sodom and Gomorrha, to consume us by fire; or that another deluge does not come, to sweep us away from the face of the earth? Dear Brethren, “account this long-suffering of our God to be salvation [Note: 2 Pedro 3:15.],” and “let it lead every one of you to repentance [Note: Romanos 2:4.].”]

2. How unbounded is the love of God, that has provided a Saviour for us!—

[Behold, instead of destroying the world by one stroke of his indignation, he has sent us his co-equal and co-eternal Son to effect a reconciliation between him and us, by the sacrifice of himself! Yes, “he has so loved the world, as to have given his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life [Note: João 3:16.].” “He sent not his Son into the world to condemn the world,” as we might rather have expected; “but that the world through him might be saved [Note: João 3:17.].” What, then, my beloved Brethren, “shall your transgressions say to you?” Shall they not say, “Avail yourselves of the proffered mercy? Delay not an hour to seek an interest in that Saviour, that so your sins may be blotted out, and your souls be saved in the day of the Lord Jesus?” Let this love of God constrain you to surrender up yourselves to him as his redeemed people; and so to walk before him in newness of heart and life, that “Christ may be magnified in you, whether by life or death [Note: Filipenses 1:20.].”]