mh_parser/vol_split/19 - Psalms/Chapter 32.xml

<div2 id="Ps.xxxiii" n="xxxiii" next="Ps.xxxiv" prev="Ps.xxxii" progress="31.79%" title="Chapter XXXII">
<h2 id="Ps.xxxiii-p0.1">P S A L M S</h2>
<h3 id="Ps.xxxiii-p0.2">PSALM XXXII.</h3>
<p class="intro" id="Ps.xxxiii-p1">This psalm, though it speaks not of Christ, as
many of the psalms we have hitherto met with have done, has yet a
great deal of gospel in it. The apostle tells us that David, in
this psalm, describes "the blessedness of the man unto whom God
imputes righteousness without words," <scripRef id="Ps.xxxiii-p1.1" osisRef="Bible:Rom.4.6" parsed="|Rom|4|6|0|0" passage="Ro 4:6">Rom. iv. 6</scripRef>. We have here a summary, I. Of
gospel grace in the pardon of sin (<scripRef id="Ps.xxxiii-p1.2" osisRef="Bible:Ps.32.1-Ps.32.2" parsed="|Ps|32|1|32|2" passage="Ps 32:1,2">ver. 1, 2</scripRef>), in divine protection (<scripRef id="Ps.xxxiii-p1.3" osisRef="Bible:Ps.32.7" parsed="|Ps|32|7|0|0" passage="Ps 32:7">ver. 7</scripRef>), and divine guidance,
<scripRef id="Ps.xxxiii-p1.4" osisRef="Bible:Ps.32.8" parsed="|Ps|32|8|0|0" passage="Ps 32:8">ver. 8</scripRef>. II. Of gospel duty.
To confess sin (<scripRef id="Ps.xxxiii-p1.5" osisRef="Bible:Ps.32.3-Ps.32.5" parsed="|Ps|32|3|32|5" passage="Ps 32:3-5">ver. 3-5</scripRef>),
to pray (<scripRef id="Ps.xxxiii-p1.6" osisRef="Bible:Ps.32.6" parsed="|Ps|32|6|0|0" passage="Ps 32:6">ver. 6</scripRef>), to govern
ourselves well (<scripRef id="Ps.xxxiii-p1.7" osisRef="Bible:Ps.32.9-Ps.32.10" parsed="|Ps|32|9|32|10" passage="Ps 32:9,10">ver. 9,
10</scripRef>), and to rejoice in God, <scripRef id="Ps.xxxiii-p1.8" osisRef="Bible:Ps.32.11" parsed="|Ps|32|11|0|0" passage="Ps 32:11">ver. 11</scripRef>. The way to obtain these privileges
is to make conscience of these duties, which we ought to think
of—of the former for our comfort, of the latter for our
quickening, when we sing this psalm. Grotius thinks it was designed
to be sung on the day of atonement.</p>
<scripCom id="Ps.xxxiii-p1.9" osisRef="Bible:Ps.32" parsed="|Ps|32|0|0|0" passage="Ps 32" type="Commentary"/>
<scripCom id="Ps.xxxiii-p1.10" osisRef="Bible:Ps.32.1-Ps.32.6" parsed="|Ps|32|1|32|6" passage="Ps 32:1-6" type="Commentary"/><div class="Commentary" id="Bible:Ps.32.1-Ps.32.6">
<h4 id="Ps.xxxiii-p1.11">Who Are Blessed.</h4>
<div class="Center" id="Ps.xxxiii-p1.12">
<p id="Ps.xxxiii-p2">A psalm of David, Maschil.</p>
</div>
<p class="passage" id="Ps.xxxiii-p3">1 Blessed <i>is he whose</i> transgression
<i>is</i> forgiven, <i>whose</i> sin <i>is</i> covered.   2
Blessed <i>is</i> the man unto whom the <span class="smallcaps" id="Ps.xxxiii-p3.1">Lord</span> imputeth not iniquity, and in whose spirit
<i>there is</i> no guile.   3 When I kept silence, my bones
waxed old through my roaring all the day long.   4 For day and
night thy hand was heavy upon me: my moisture is turned into the
drought of summer. Selah.   5 I acknowledged my sin unto thee,
and mine iniquity have I not hid. I said, I will confess my
transgressions unto the <span class="smallcaps" id="Ps.xxxiii-p3.2">Lord</span>; and
thou forgavest the iniquity of my sin. Selah.   6 For this
shall every one that is godly pray unto thee in a time when thou
mayest be found: surely in the floods of great waters they shall
not come nigh unto him.</p>
<p class="indent" id="Ps.xxxiii-p4">This psalm is entitled <i>Maschil,</i>
which some take to be only the name of the tune to which it was set
and was to be sung. But others think it is significant; our margin
reads it, <i>A psalm of David giving instruction,</i> and there is
nothing in which we have more need of instruction than in the
nature of true blessedness, wherein it consists and the way that
leads to it—what we must do that we may be happy. There are
several things in which these verses instruct us. In general, we
are here taught that our happiness consists in the favour of God,
and not in the wealth of this world—in spiritual blessings, and
not the good things of this world. When David says (<scripRef id="Ps.xxxiii-p4.1" osisRef="Bible:Ps.1.1" parsed="|Ps|1|1|0|0" passage="Ps 1:1">Ps. i. 1</scripRef>), <i>Blessed is the man that
walks not in the counsel of the ungodly,</i> and (<scripRef id="Ps.xxxiii-p4.2" osisRef="Bible:Ps.119.1" parsed="|Ps|119|1|0|0" passage="Ps 119:1">Ps. cxix. 1</scripRef>), <i>Blessed are the
undefiled in the way,</i> the meaning is, "This is the character of
the blessed man; and he that has not this character cannot expect
to be happy:" but when it is here said, <i>Blessed is the man whose
iniquity is forgiven,</i> the meaning is, "This is the ground of
his blessedness: this is that fundamental privilege from which all
the other ingredients of his blessedness flow." In particular, we
are here instructed,</p>
<p class="indent" id="Ps.xxxiii-p5">I. Concerning the nature of the pardon of
sin. This is that which we all need and are undone without; we are
therefore concerned to be very solicitous and inquisitive about it.
1. It is the forgiving of transgression. <i>Sin is the
transgression of the law.</i> Upon our repentance, the
transgression is forgiven; that is, the obligation to punishment
which we lay under, by virtue of the sentence of the law, is
vacated and cancelled; it is <i>lifted off</i> (so some read it),
that by the pardon of it we may be eased of a burden, a heavy
burden, like a load on the back, that makes us stoop, or a load on
the stomach, that makes us sick, or a load on the spirits, that
makes us sink. The remission of sins gives rest and relief to those
that were <i>weary and heavily laden,</i> <scripRef id="Ps.xxxiii-p5.1" osisRef="Bible:Matt.11.28" parsed="|Matt|11|28|0|0" passage="Mt 11:28">Matt. xi. 28</scripRef>. 2. It is the covering of sin,
as nakedness is covered, that it may not appear to our shame,
<scripRef id="Ps.xxxiii-p5.2" osisRef="Bible:Rev.3.18" parsed="|Rev|3|18|0|0" passage="Re 3:18">Rev. iii. 18</scripRef>. One of the
first symptoms of guilt in our first parents was blushing at their
own nakedness. Sin makes us loathsome in the sight of God and
utterly unfit for communion with him, and, when conscience is
awakened, it makes us loathsome to ourselves too; but, when sin is
pardoned, it is covered with the robe of Christ's righteousness,
like the coats of skins wherewith God clothed Adam and Eve (an
emblem of the remission of sins), so that God is no longer
displeased with us, but perfectly reconciled. They are not covered
from us (no; <i>My sin is ever before me</i>) nor covered from
God's omniscience, but from his vindictive justice. When he pardons
sin he <i>remembers it no more,</i> he <i>casts it behind his
back,</i> it <i>shall be sought for and not found,</i> and the
sinner, being thus reconciled to God, begins to be reconciled to
himself. 3. It is the not imputing of iniquity, not laying it to
the sinner's charge, not proceeding against him for it according to
the strictness of the law, not dealing with him as he deserves. The
righteousness of Christ being imputed to us, and we being made
<i>the righteousness of God in him,</i> our iniquity is not
imputed, God having <i>laid upon him the iniquity of us all</i> and
made him <i>sin for us.</i> Observe, Not to impute iniquity is
God's act, for he is the Judge. <i>It is God that
justifies.</i></p>
<p class="indent" id="Ps.xxxiii-p6">II. Concerning the character of those whose
sins are pardoned: <i>in whose spirit there is no guile.</i> He
does not say, "There is no <i>guilt</i>" (for who is there that
lives and sins not?), but no <i>guile;</i> the pardoned sinner is
one that does not dissemble with God in his professions of
repentance and faith, nor in his prayers for peace or pardon, but
in all these is sincere and means as he says—that does not repent
with a purpose to sin again, and then sin with a purpose to repent
again, as a learned interpreter glosses upon it. Those that design
honestly, that are really what they profess to be, are Israelites
indeed, in whom is no guile.</p>
<p class="indent" id="Ps.xxxiii-p7">III. Concerning the happiness of a
justified state: <i>Blessednesses are to the man whose iniquity is
forgiven,</i> all manner of blessings, sufficient to make him
completely blessed. That is taken away which incurred the curse and
obstructed the blessing; and then God will pour out blessings till
there be no room to receive them. The forgiveness of sin is that
article of the covenant which is the reason and ground of all the
rest. <i>For I will be merciful to their unrighteousness,</i>
<scripRef id="Ps.xxxiii-p7.1" osisRef="Bible:Heb.8.12" parsed="|Heb|8|12|0|0" passage="Heb 8:12">Heb. viii. 12</scripRef>.</p>
<p class="indent" id="Ps.xxxiii-p8">IV. Concerning the uncomfortable condition
of an unhumbled sinner, that sees his guilt, but is not yet brought
to make a penitent confession of it. This David describes very
pathetically, from his own sad experience (<scripRef id="Ps.xxxiii-p8.1" osisRef="Bible:Ps.32.3-Ps.32.4" parsed="|Ps|32|3|32|4" passage="Ps 32:3,4"><i>v.</i> 3, 4</scripRef>): <i>While I kept silence my
bones waxed old.</i> Those may be said to keep silence who stifle
their convictions, who, when they cannot but see the evil of sin
and their danger by reason of it, ease themselves by not thinking
of it and diverting their minds to something else, as Cain to the
building of a city,—who <i>cry not when God binds them,</i>—who
will not unburden their consciences by a penitent confession, nor
seek for peace, as they ought, by faithful and fervent prayer,—and
who choose rather to pine away in their iniquities than to take the
method which God has appointed of finding rest for their souls. Let
such expect that their smothered convictions will be a fire in
their bones, and the wounds of sin, not opened, will fester, and
grow intolerably painful. If conscience be seared, the case is so
much the more dangerous; but if it be startled and awake, it will
be heard. The hand of divine wrath will be felt lying heavily upon
the soul, and the anguish of the spirit will affect the body; to
the degree David experienced it, so that when he was young his
bones waxed old; and even his silence made him <i>roar all the day
long,</i> as if he had been under some grievous pain and distemper
of body, when really the cause of all his uneasiness was the
struggle he felt in his own bosom between his convictions and his
corruptions. Note, <i>He that covers his sin shall not prosper;</i>
some inward trouble is required in repentance, but there is much
worse in impenitency.</p>
<p class="indent" id="Ps.xxxiii-p9">V. Concerning the true and only way to
peace of conscience. We are here taught to confess our sins, that
they may be forgiven, to declare them, that we may be justified.
This course David took: <i>I acknowledged my sin unto thee,</i> and
no longer <i>hid my iniquity,</i> <scripRef id="Ps.xxxiii-p9.1" osisRef="Bible:Ps.32.5" parsed="|Ps|32|5|0|0" passage="Ps 32:5"><i>v.</i> 5</scripRef>. Note, Those that would have the
comfort of the pardon of their sins must take shame to themselves
by a penitent confession of them. We must confess the fact of sin,
and be particular in it (<i>Thus and thus have I done</i>), confess
the fault of sin, aggravate it, and lay a load upon ourselves for
it (<i>I have done very wickedly</i>), confess the justice of the
punishment we have been under for it (<i>The Lord is just in all
that is brought upon us</i>), and that we deserve much worse—<i>I
am no more worthy to be called thy son.</i> We must confess sin
with shame and holy blushing, with fear and holy trembling.</p>
<p class="indent" id="Ps.xxxiii-p10">VI. Concerning God's readiness to pardon
sin to those who truly repent of it: "<i>I said, I will confess</i>
(I sincerely resolved upon it, hesitated no longer, but came to a
point, that I would make a free and ingenuous confession of my
sins) <i>and</i> immediately <i>thou forgavest the iniquity of my
sin,</i> and gavest me the comfort of the pardon in my own
conscience; immediately I found rest to my soul." Note, God is more
ready to pardon sin, upon our repentance, than we are to repent in
order to the obtaining of pardon. It was with much ado that David
was here brought to confess his sins; he was put to the rack before
he was brought to do it (<scripRef id="Ps.xxxiii-p10.1" osisRef="Bible:Ps.32.3-Ps.32.4" parsed="|Ps|32|3|32|4" passage="Ps 32:3,4"><i>v.</i> 3,
4</scripRef>), he held out long, and would not surrender till it
came to the last extremity; but, when he did offer to surrender,
see how quickly, how easily, he obtained good terms: "I did but
say, <i>I will confess, and thou forgavest.</i>" Thus the father of
the prodigal saw his returning son <i>when he was yet afar off,</i>
and ran to meet him with the kiss that sealed his pardon. What an
encouragement is this to poor penitents, and what an assurance does
it give us that, <i>if we confess our sins,</i> we shall find God,
not only <i>faithful and just,</i> but gracious and kind, <i>to
forgive us our sins!</i></p>
<p class="indent" id="Ps.xxxiii-p11">VII. Concerning the good use that we are to
make of the experience David had had of God's readiness to forgive
his sins (<scripRef id="Ps.xxxiii-p11.1" osisRef="Bible:Ps.32.6" parsed="|Ps|32|6|0|0" passage="Ps 32:6"><i>v.</i> 6</scripRef>):
<i>For this shall every one that is godly pray unto thee.</i> Note,
1. All godly people are praying people. As soon as ever Paul was
converted, <i>Behold, he prays,</i> <scripRef id="Ps.xxxiii-p11.2" osisRef="Bible:Acts.9.11" parsed="|Acts|9|11|0|0" passage="Ac 9:11">Acts ix. 11</scripRef>. You may as soon find a living man
without breath as a living Christian without prayer. 2. The
instructions given us concerning the happiness of those whose sins
are pardoned, and the easiness of obtaining the pardon, should
engage and encourage us to pray, and particularly to pray, <i>God
be merciful to us sinners.</i> For this shall every one that is
well inclined be earnest with God in prayer, and <i>come boldly to
the throne of grace,</i> with hopes to <i>obtain mercy,</i>
<scripRef id="Ps.xxxiii-p11.3" osisRef="Bible:Heb.4.16" parsed="|Heb|4|16|0|0" passage="Heb 4:16">Heb. iv. 16</scripRef>. 3. Those that
would speed in prayer must seek the Lord in <i>a time when he will
be found.</i> When, by his providence, he calls them to seek him,
and by his Spirit stirs them up to seek him, they must <i>go
speedily to seek the Lord</i> (<scripRef id="Ps.xxxiii-p11.4" osisRef="Bible:Zech.8.21" parsed="|Zech|8|21|0|0" passage="Zec 8:21">Zech.
viii. 21</scripRef>) and lose no time, lest death cut them off, and
then it will be too late to seek him, <scripRef id="Ps.xxxiii-p11.5" osisRef="Bible:Isa.55.6" parsed="|Isa|55|6|0|0" passage="Isa 55:6">Isa. lv. 6</scripRef>. <i>Behold, now is the accepted
time,</i> <scripRef id="Ps.xxxiii-p11.6" osisRef="Bible:2Cor.6.2 Bible:2Cor.6.4" parsed="|2Cor|6|2|0|0;|2Cor|6|4|0|0" passage="2Co 6:2,4">2 Cor. vi. 2, 4</scripRef>.
Those that are sincere and abundant in prayer will find the benefit
of it when they are in trouble: <i>Surely in the floods of great
waters,</i> which are very threatening, <i>they shall not come nigh
them,</i> to terrify them, or create them any uneasiness, much less
shall they overwhelm them. Those that have God <i>nigh unto them in
all that which they call upon him for,</i> as all upright,
penitent, praying people have, are so guarded, so advanced, that no
waters—no, not great waters—no, not floods of them, can come nigh
them, to hurt them. As the temptations of the <i>wicked one touch
them not</i> (<scripRef id="Ps.xxxiii-p11.7" osisRef="Bible:1John.5.18" parsed="|1John|5|18|0|0" passage="1Jo 5:18">1 John v.
18</scripRef>), so neither do the troubles of this evil world;
these fiery darts of both kinds, drop short of them.</p>
</div><scripCom id="Ps.xxxiii-p11.8" osisRef="Bible:Ps.32.7-Ps.32.11" parsed="|Ps|32|7|32|11" passage="Ps 32:7-11" type="Commentary"/><div class="Commentary" id="Bible:Ps.32.7-Ps.32.11">
<h4 id="Ps.xxxiii-p11.9">Devout Confidence.</h4>
<p class="passage" id="Ps.xxxiii-p12">7 Thou <i>art</i> my hiding place; thou shalt
preserve me from trouble; thou shalt compass me about with songs of
deliverance. Selah.   8 I will instruct thee and teach thee in
the way which thou shalt go: I will guide thee with mine eye.
  9 Be ye not as the horse, <i>or</i> as the mule,
<i>which</i> have no understanding: whose mouth must be held in
with bit and bridle, lest they come near unto thee.   10 Many
sorrows <i>shall be</i> to the wicked: but he that trusteth in the
<span class="smallcaps" id="Ps.xxxiii-p12.1">Lord</span>, mercy shall compass him about.
  11 Be glad in the <span class="smallcaps" id="Ps.xxxiii-p12.2">Lord</span>, and
rejoice, ye righteous: and shout for joy, all <i>ye that are</i>
upright in heart.</p>
<p class="indent" id="Ps.xxxiii-p13">David is here improving the experience he
had had of the comfort of pardoning mercy.</p>
<p class="indent" id="Ps.xxxiii-p14">I. He speaks to God, and professes his
confidence in him and expectation from him, <scripRef id="Ps.xxxiii-p14.1" osisRef="Bible:Ps.32.7" parsed="|Ps|32|7|0|0" passage="Ps 32:7"><i>v.</i> 7</scripRef>. Having tasted the sweetness of
divine grace to a penitent sinner, he cannot doubt of the
continuance of that grace to a praying saint, and that in that
grace he should find both safety and joy. 1. Safety: "<i>Thou art
my hiding-place;</i> when by faith I have recourse to thee I see
all the reason in the world to be easy, and to think myself out of
the reach of any real evil. <i>Thou shalt preserve me from
trouble,</i> from the sting of it, and from the strokes of it as
far as is good for me. <i>Thou shalt preserve me from</i> such
trouble as I was in <i>while I kept silence,</i>" <scripRef id="Ps.xxxiii-p14.2" osisRef="Bible:Ps.32.3" parsed="|Ps|32|3|0|0" passage="Ps 32:3"><i>v.</i> 3</scripRef>. When God has pardoned our
sins, if he leaves us to ourselves, we shall soon run as far in
debt again as ever and plunge ourselves again into the same gulf;
and therefore, when we have received the comfort of our remission,
we must fly to the grace of God to be preserved from returning to
folly again, and having our hearts again hardened through the
deceitfulness of sin. God keeps his people from trouble by keeping
them from sin. 2. Joy: "Thou shalt not only deliver me, but
<i>compass me about with songs of deliverance;</i> which way soever
I look I shall see occasion to rejoice and to praise God; and my
friends also shall compass me about in the great congregation, to
join with me in songs of praise: they shall join their songs of
deliverance with mine. As <i>every one that is godly shall pray
with me,</i> so they shall give thanks with me."</p>
<p class="indent" id="Ps.xxxiii-p15">II. He turns his speech to the children of
men. Being himself converted, he does what he can to <i>strengthen
his brethren</i> (<scripRef id="Ps.xxxiii-p15.1" osisRef="Bible:Luke.22.32" parsed="|Luke|22|32|0|0" passage="Lu 22:32">Luke xxii.
32</scripRef>): <i>I will instruct thee,</i> whoever thou art that
desirest instruction, <i>and teach thee in the way which thou shalt
go,</i> <scripRef id="Ps.xxxiii-p15.2" osisRef="Bible:Ps.32.8" parsed="|Ps|32|8|0|0" passage="Ps 32:8"><i>v.</i> 8</scripRef>. This,
in another of his penitential psalms, he resolves that when God
should have restored to him the joy of his salvation he would teach
transgressors his ways, and do what he could to convert sinners to
God, as well as to comfort those that were converted, <scripRef id="Ps.xxxiii-p15.3" osisRef="Bible:Ps.51.12-Ps.51.13" parsed="|Ps|51|12|51|13" passage="Ps 51:12,13">Ps. li. 12, 13</scripRef>. When Solomon
became a penitent he immediately became a preacher, <scripRef id="Ps.xxxiii-p15.4" osisRef="Bible:Eccl.1.1" parsed="|Eccl|1|1|0|0" passage="Ec 1:1">Eccl. i. 1</scripRef>. Those are best able to
teach others the grace of God who have themselves had the
experience of it: and those who are themselves taught of God ought
to <i>tell others what he has done for their souls</i> (<scripRef id="Ps.xxxiii-p15.5" osisRef="Bible:Ps.66.16" parsed="|Ps|66|16|0|0" passage="Ps 66:16">Ps. lxvi. 16</scripRef>) and so teach them. <i>I
will guide thee with my eye.</i> Some apply this to God's conduct
and direction. He teaches us by his word and guides us with his
eye, by the secret intimations of his will in the hints and turns
of Providence, which he enables his people to understand and take
direction from, as a master makes a servant know his mind by a wink
of his eye. When Christ turned and looked upon Peter he guided him
with his eye. But it is rather to be taken as David's promise to
those who sat under his instruction, his own children and family
especially: "<i>I will counsel thee; my eye shall be upon thee</i>"
(so the margin reads it); "I will give thee the best counsel I can
and then observe whether thou takest it or no." Those that are
taught in the word should be under the constant inspection of those
that teach them; spiritual guides must be overseers. In this
application of the foregoing doctrine concerning the blessedness of
those whose sins are pardoned we have a word to sinners and a word
to saints; and this is rightly dividing the word of truth and
giving to each their portion.</p>
<p class="indent" id="Ps.xxxiii-p16">1. Here is a word of caution to sinners,
and a good reason is given for it. (1.) The caution is, not to be
unruly and ungovernable: <i>Be you not as the horse and the mule,
which have no understanding,</i> <scripRef id="Ps.xxxiii-p16.1" osisRef="Bible:Ps.32.9" parsed="|Ps|32|9|0|0" passage="Ps 32:9"><i>v.</i> 9</scripRef>. When the psalmist would reproach
himself for the sins he repented of he compared himself to a
<i>beast before God</i> (<i>so foolish have I been and
ignorant,</i> <scripRef id="Ps.xxxiii-p16.2" osisRef="Bible:Ps.73.22" parsed="|Ps|73|22|0|0" passage="Ps 73:22">Ps. lxxiii.
22</scripRef>) and therefore warns others not to be so. It is our
honour and happiness that we have understanding, that we are
capable of being governed by reason and of reasoning with
ourselves. Let us therefore use the faculties we have, and act
rationally. The horse and mule must be managed <i>with bit and
bridle, lest they come near</i> us, to do us a mischief, or (as
some read it) that they may come near to us, to do us service, that
they <i>may obey us,</i> <scripRef id="Ps.xxxiii-p16.3" osisRef="Bible:Jas.3.3" parsed="|Jas|3|3|0|0" passage="Jam 3:3">Jam. iii.
3</scripRef>. Let us not be like them; let us not be hurried by
appetite and passion, at any time, to go contrary to the dictate of
right reason and to our true interest. If sinners would be governed
and determined by these, they would soon become saints and would
not go a step further in their sinful courses; where there is
renewing grace there is no need of the bit and bridle of
restraining grace. (2.) The reason for this caution is because the
way of sin which we would persuade you to forsake will certainly
end in sorrow (<scripRef id="Ps.xxxiii-p16.4" osisRef="Bible:Ps.32.10" parsed="|Ps|32|10|0|0" passage="Ps 32:10"><i>v.</i>
10</scripRef>): <i>Many sorrows shall be to the wicked,</i> which
will not only spoil their vain and carnal mirth, and put an end to
it, but will make them pay dearly for it. Sin will have sorrow, if
not repented of, everlasting sorrow. It was part of the sentence,
<i>I will greatly multiply thy sorrows.</i> "Be wise for yourselves
therefore, and turn from your wickedness, that you may prevent
those sorrows, those many sorrows."</p>
<p class="indent" id="Ps.xxxiii-p17">2. Here is a word of comfort to saints, and
a good reason is given for that too. (1.) They are assured that if
they will but trust in the Lord, and keep closely to him, <i>mercy
shall compass them about</i> on every side (<scripRef id="Ps.xxxiii-p17.1" osisRef="Bible:Ps.32.10" parsed="|Ps|32|10|0|0" passage="Ps 32:10"><i>v.</i> 10</scripRef>), so that they shall not depart
from God, for that mercy shall keep them in, nor shall any real
evil break in upon them, for that mercy shall keep it out. (2.)
They are therefore commanded to <i>be glad in the Lord, and</i> to
<i>rejoice</i> in him, to such a degree as even to <i>shout for
joy,</i> <scripRef id="Ps.xxxiii-p17.2" osisRef="Bible:Ps.32.11" parsed="|Ps|32|11|0|0" passage="Ps 32:11"><i>v.</i> 11</scripRef>. Let
them be so transported with this holy joy as not to be able to
contain themselves; and let them affect others with it, that they
also may see that a life of communion with God is the most pleasant
and comfortable life we can live in this world. This is that
present bliss which the upright in heart, and they are only, are
entitled to and qualified for.</p>
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