When I kept silent, my bones became brittle from my groaning all day long. Sermons I. FORGIVENESS NEEDED. Here, indeed, the expositor must be clear, firm, direct, swift, pointed. We have: 1. Sin committed. The Hebrew language, poor as is its vocabulary in many directions, is abundant in the terms used in connection with sin. It is and ever will remain the differential feature of the education of the Hebrew people, that they were taught so emphatically and constantly the evil of sin. For this purpose the Law was their child-guide with a view to Christ (Galatians 3:24). Of the several terms used to express sin, three are employed here. One, which denotes "missing the mark;" a second, which denotes "overstepping the mark;" a third, which denotes "crookedness or unevenness." Over and above corresponding terms in the New Testament, we have two definitions of sin. One in 1 John 3:4, "Sin is the transgression of law;" another in 1 John 5:1, "All injustice is sin." We can never show men the value of the gospel until they see the evil of sin. Some minds are most effectively reached by one aspect of truth, and others by another; but surely from one or other of these Scripture terms or phrases the preacher may prepare a set of arrows that by God's blessing will pierce some through the joints of their armour. Nor can the reality or evil of sin be fairly evaded by any plea drawn from the modern doctrine of evolution; since, even if that theory be valid, the emergence of consciousness and of moral responsibility at a certain stage of evolution is as certain a phenomenon as any other. Men know they have done wrong, and it behoves the preacher not to quit his hold of them till he has driven conviction of the evil of sin against God deeply into the soul! 2. Sin concealed. (Ver. 2.) "I kept silence," i.e. towards God. In the specific case referred to here, sin had disclosed its fearful reality by breaking out openly; it was known, yet unacknowledged. Hence: 3. Sin rankled within (ver. 2, "my bones," etc.). Remorse and self-reproach succeeded to the numbness which was the first effect of the sin. There was a reaction - restlessness seized on the guilty one. The action of a guilty conscience brings within a man the most terribly consuming of all agitation. He cannot flee from himself, and his guilt and dread pursue him everywhere (Job 15:20-25; Job 18:11; Job 20:11-29; Proverbs 28:1). Hence it is a great relief to note the next stage. 4. Sin confessed. (Ver. 5.) What a mercy that our God is one to whom we can unburden our guilt, telling him all, knowing that in the storehouse of infinite grace and love there is exhaustless mercy that wilt "multiply pardons" (Isaiah 55:7, Hebrew)! 5. Sinput away. (Ver. 2.) "In whose spirit there is no guile;" i.e. no deceit, no reserve, no concealment, no continuing in the sin which is thus bemoaned, but, at the moment it is confessed towards God, honestly and entirely putting it away. And when once the sin and guilt are thus put away before God, it will not be long ere the penitent has to recount the experience of - II. FORGIVENESS OBTAINED AND ENJOYED. He who guilelessly puts away sin by repentance will surely find that God lovingly' puts it away by pardon (ver. 5). And as the Hebrew is ample in its terms for sin, so also is it in the varied words and phrases to express Divine forgiveness. Three of these are used here; but in the Hebrew there are, at least, ten others, 1. "Forgiven." (Ver. 1.) The Hebrew word means "lifted off;" in this case the LXX. render "remitted," but sometimes they translate the Hebrew term literally, by a word which also means "to lift off," "to lift up," "to bear," and "to bear away." (cf. John 1:29; 1 John 3:5; Matthew 9:5, 6). In Divine forgiveness, the burden of sin is lifted off from us and borne away by the Son of God; the penitent is also "let go." His indictment is cancelled, and from sin's penalty he is set free. 2. Covered; as with a lid, or a veil: put out of sight. God looks on it no more (Micah 7:18). 3. "Iniquity not imputed. It is no more reckoned to the penitent. With absolution there is complete and entire acquittal, and with the non-imputation of sin there is the imputation of righteousness (Romans 3., 4., 5.), or the full and free reception of the pardoned one into the Divine favour, in which a standing of privilege, that in his own right he could not claim, is freely accorded to him through the aboundings of Divine grace. III. FORGIVENESS BEARING FRUIT. This psalm is itself the product of a forgiven man's pen. It would be a psychological impossibility for an unregenerate and unpardoned man ever to have written it. The psalmist's experience of forgiving love bears fruit: 1. In grateful song. (Ver. 7.) Songs of deliverance" will now take the place of consuming remorse and penitential groans. 2. In new thoughts of God. (Ver. 7.) "Thou art my Hiding-place" etc. In the God whose pardoning love he has known, he will now find a perpetual Protector and Friend. 3. In joyous declaration to others. (Vers. 1, 2.) "Blessed... blessed," etc. The emphasis is doubly intense. (1) There is a blessedness in forgiveness itself. To have the burden of guilt lifted off, and the sentence of condemnation cancelled, what blessedness is here! (2) There is blessedness which follows on forgiveness. New freedom. New joy in God. New ties of love. New citizenship. New heirship. New prospects. Oh! the blessedness! 4. In exhortation. (Vers. 8, 9.) We regard these as the psalmist's words, in which he uses his own experience to counsel others. Broken-hearted penitents make the best evangelists. The exhortation is threefold. (1) He bids us not to be perverse and obstinate, i.e. in attempting to conceal our guilt; but rather to show the reason of reasonable men in confessing and abandoning it (ver. 9). (2) He reminds us that, while resistance to God will only surround us with woes, trust in God will ensure our being encompassed with mercies (ver. 10). (3) He bids truly sincere, upright, penitent souls - men without guile - to rejoice in God, yea, even to shout for joy, because of that forgiving love which buries all the past guilt of the penitent in the ocean of redeeming grace, and enriches the pardoned one with the heirship of everlasting life. - C.
When I kept silence, my bones waxed old. On several grounds we may set forth the urgency of the duty of making immediate and penitent confession of our sins unto God.I. EVERY SIN IS MANIFEST UNTO GOD WHETHER WE CONFESS IT OR NOT. His scrutiny penetrates every disguise, and analyzes every motive. Every sin is not only naked unto God's eye, but it is clearer unto Him than any confession of ours could make it. He sees its growth. "He understandeth the thought afar off." All the aggravations of every sin are clearer unto the eye of God than any confession of ours could state them. Those that are brought to a sense of their sins are often filled with amazement when they think of the forbearance of God towards them in their state of guilt. Should not they that are God's children, and have been enlightened in their understanding, chasten themselves before God because of their transgressions that they may walk in the light of His countenance? If it be true that unacknowledged sin separates the soul from God, that the regarding of iniquity in the heart makes prayer useless, and sacrifices an abomination, that the look of lust and the motion of causeless anger against a brother provoke God's anger, an immediate and humble confession of sin from the heart unto God is both necessary and safe. Unto them who keep silence God gives sorrow. He maketh their bones to rot. II. NO SIN IS DIMINISHED BY DEFERRING THE CONFESSION OF IT. If murder or malice or falsehood or any transgression be a crime because it is a violation of God's holy raw, the mere lapse of time does not alter the fact that the law was violated. If one day is with the word as a thousand years, and a thousand years as one day, God's view of sin will not be otherwise a thousand years hence than it is on the day that the sin is committed. God judges according to the principles from which an action springs, and His judgment cannot be nullified by lapse of time. Is sin represented as a burden on the conscience? The bearing of a burden is not alleviated by lapse of time, but rather becomes more oppressive. Some hearts seem callous, but even they get no actual relief from their burden of guilt by deferring confession of their sins unto God. They are treasuring up wrath unto themselves against the day of wrath. Is sin represented as pollution which makes us hateful unto God? Pollution does not liquify and evaporate, but extends and deepens. "Evil men and seducers wax worse and worse deceiving and being deceived." The canker of corruption increases to more ungodliness. Is sin represented as a debt? Deferring to pay never diminishes the extent of the indebtedness. In the natural world those substances that cannot resist destroying agents become weaker and weaker. Wood rots; iron rusts; and stones crumble. Lapse of time never makes good that loss of substance, nor does it even arrest the loss. III. SIN UNCONFESSED CORRODES THE HEART. There is an inner unrest. One who suppresses confession unto God nevertheless roars all the day long. Whoso will not pour out his corruptions before God tortures his own soul, wears himself out, and makes himself old before his time. "My moisture is turned into the drought of summer." The corroding effect of unconfessed sin arises from the necessity which is laid on the heart to reconcile itself to its condition. The sin must be explained in some way that will quiet the conscience. Not a few screen themselves behind those that act for them. Because an agent procures and pays a dividend, the investor thinks himself exonerated from all blame that may attach to the methods and means, by which a Limited Liability Company gets prosperity for its shareholders. David gave his command to Joab, and Joab doubtless acted through not a few subordinate officers, before Uriah could be set in "the forefront of the hottest battle," and deserted at the critical moment, and it was really the sword of Ammon that shed the brave man's blood; but God joined David immediately with Uriah's death. It was David who was made to cry, "Deliver me from blood-guiltiness, O God." "Restore unto me the joy of thy salvation." Sometimes men extract a balm from the general course of God's providence. 'Twas a soothing sophism unto David, "The sword devoureth one as well as another." By many such shifts do men remove themselves from the actual sin which has gratified or profited them. But their heart suffers. Tolerating sin, it soon becomes insensible to the heinousness of sin and foregoes its own brotherhood. In many other ways also unconfessed sin corrodes the heart. It betrays us to other forms of sin, even as one virtue leads to another. Craft uses deceit. Violence seeks justification or concealment in lies. Sensuality loosens every fibre of virtue, and paves the way to every relative vice. Were the sin confessed, the heart would be renewed. Unconfessed sin indisposes us for duty. "Sinful heart makes feeble hand." Duty is enforced by conscience, but when the conscience itself lies in a comatose state, because of the diffused poison of an unconfessed sin, its authority is paralyzed. Through confession of sin, a sinner is purged from an evil conscience to serve the Living God. Unconfessed sin makes all our services unacceptable unto God. "If thou bring thy gift to the altar," etc. If service be unacceptable when a brother hath ought against us, much more must it seem vile when God Himself hath something against us! Unconfessed sin exerts an exasperating influence on the heart. There is a state of mind in which a man regards all things as out of joint. It sets him at variance with himself and his surroundings, and fills him with idle longings for change of scene. God's hand lies heavy on him day and night, and makes duty burdensome. The want of inward peace deprives him of that element which sweetens life's sorrows and smooths its roughness. Instead of the well-spring of joy, with which a good conscience cheers the mind, there is gloom and unrest and a dread of ill. How can a man with an evil conscience put his trust in the living God, and if he trust not in the living God, how can he be happy, or feel secure? "The light that is in him is darkness." (H. Drysdale.) 1. Because the devil stupefies and benumbs the soul, that it has little or no feeling of its sin; and then it lies, as it were, concealed in the soul; which makes it either thoughtless about it, or careless to acknowledge it.2. Because the custom of sin takes away the sense of it; for, the longer any poisonous liquor stands in a vessel, so much the harder will it be to get it cleansed, and the poisonous quality eradicated. 3. Sometimes the soul has so great a sense of his sins, and is so apprehensive of the number and deformity of them, that it becomes thereby either ashamed or afraid to confess them to the Lord. 4. Satan sometimes prevails so far upon the soul as to persuade it that it can hide its sins by an act of oblivion of its own making; that is, he makes men foolishly flatter themselves that God will never remember those sins which they forget; and that what they themselves bury in silence shall be concealed from His all-seeing eyes. But see what God says to such as these (Psalm 50:20, 21). (J. Hayward, D. D.) (S. P. Jones.) I. THE SILENCE WHICH HE KEPT. Its criminality is clear from the circumstances by which it has been occasioned, and from the perseverance with which it has been maintained against the mercy and the power of God. Your silence has been occasioned by —1. Thoughtlessness and indifference. 2. Pride and enmity of heart against God. 3. Procrastination; notwithstanding the variety of His appeals. II. THE MISERY WHICH HE ENDURED. What misery is occasioned by sin when — 1. It has to contend with keen and deep convictions. 2. It is accompanied by the dread of discovery. 3. The hatred to God which it produces in the heart is connected with a dread of His almighty power. 4. All these internal feelings are accompanied with eternal adversity and tribulation. 5. The sinner looks forward to the future and anticipates that eternity to which every moment brings him nearer. III. THE CONFESSION WHICH HE MADE. 1. It was minute and unreserved. 2. He confessed that his sin was ever present to his mind. 3. He confessed that his sin admitted of no apology or extenuation. 4. He confessed that his sins exposed him to the Divine rejection. 5. He confessed that his sin was a source of deep distress to his mind. 6. His confession was accompanied with prayer. IV. THE PARDON WHICH HE RECEIVED. 1. The source whence it was derived. 2. The promptness with which it was bestowed. 3. The gratuitousness with which it was granted. 4. The encouragement which it is calculated to afford to those who, like himself, have broken their impenitent silence, and begun to confess their transgressions to the Lord (ver. 6). 5. The blessedness of which it was productive.(1) Pardon blessed his condition, saving from depravity as well as from condemnation.(2) Pardon blessed his feelings, making him happy as well as safe and holy. Happy in his affections. Happy in the privilege of communion with God. Happy in the performance of holy duties. Happy in anticipation of the future. (J. Alexander.) David here describes a very common experience amongst convinced sinners. He was subjected to extreme terrors and pangs of conscience. The terrors he experienced were indescribable, filling his soul with horror and dismay. We would speak —I. To THE SUBJECTS OF GOD'S REBUKE AND THE TERRORS OF GOD'S LAW. What are the causes of your terror? I shall borrow my divisions from quaint old Thomas Fuller, and, as I cannot say better things than he said, I shall borrow much. 1. Those wounds must be deep which are given by so strong a hand as that of God. Remember it is God that is dealing with you, the almighty God. Do you wonder, then, that when He smites, His blows fell you to the ground. Be not astonished at your terrors. 2. Then think of the place where God has wounded you. Not in hand, head, or foot, but in your heart, your inmost soul. 3. Satan is busy with you. "Now," saith he, "God is driving him to madness, I will drive him to despair." 4. The terrible nature of the weapon with which God has wounded you. The sword of the Spirit, so that it cannot be a little wound. 5. The foolishness of the patient. Some are much more quickly healed than others; serenity of mind and quietude of spirit help much, but fretfulness and anxiety hinder. It is even so with you: you are a foolish patient; you will not do that which would cure you, but you do that which aggravates your woe: you know that if you would cast yourselves upon Jesus you would have peace of conscience at once; but instead of that you are meddling with doctrines too high for you, trying to pry into mysteries which the angels have not known, and so you turn your dizzy brain, and thus help to make your heart yet more singularly sad. You seek to file your fetters, and you rivet them; you seek to unbind them yourself, and you thrust them the deeper into your flesh. 6. Yours is a disease in which nothing can ever help you but that one remedy. All the joys of nature will never give you relief. When Adam had sinned he became suddenly plunged in misery; he had unparadised paradise. And so it will be with you. If you could be put in paradise you would not be happier. There is only one cure for you. 7. Now why does God let you suffer so? He does not deal so with all His people. Why, then, with you? We cannot tell all the reasons, but it may be because you were such a stony-hearted sinner. You were so desperately set on mischief, so stolid, so indifferent, that, if saved, God must save you in such a way, or else not at all. 8. And there is that in your heart which would take you back to your old sins, and so He is making them bitter to you. He is burning you that you may be like the burnt child which dreads the fire. 9. And He would make you the more happy afterwards. The black days of dreary winter make the summer days all the fairer and the sweeter. 10. And, maybe, God means to make great use of you. The Lord gets his best soldiers out of the highlands of affliction. These are His highlanders that carry everything before them. They know the rivers of sin, the glens of grief, and, now their sins are washed away, they know the heights of self-consecration, and of pure devotion. They can do all things through and for the Christ who has forgiven them. II. To THOSE WHO HAVE NEVER FELT THESE TERRORS BUT STRANGELY WISH THEY HAD, It is not true that all who are saved suffer these terrors. The most, and they amongst the best, do not. And God has brought you in quieter ways to Himself — then be grateful to Him. You might not have been able to bear other means. And perhaps if you had much experience you would have grown self-righteous. There is a brother who has never known, to the extent some of us have to know, the plague of his own heart, lie has never gone through fire and through water, but, on the contrary, is a loving-hearted spirit: a man who spends and is spent in his Master's service; he knows more of the heights of communion than some of us. Do not, then, desire to be troubled, but trust to Christ. ( C. H. Spurgeon.) These verses give us the experience of a soul convinced of sin, and aware of the value and blessedness of pardon, without as yet possessing the power to assume that pardon as its own.I. THE INDIVIDUAL IS FIRST EXHIBITED TO US IN SILENT MEDITATION OR SELF-EXAMINATION. 1. This is a most necessary but painful duty (Psalm 4:4; 2 Corinthians 13:5; Psalm 77:6). 2. It has for its subject the nature and amount of sin. The rule by which that sin is measured is readily supplied by the Holy Spirit, from all the works and dispensations of God. II. This self-examination was supposed to be carried on in silence; but the sentence closes with a seeming contradiction, saying that HIS BONES WAXED OLD WITH HIS CONTINUAL ROARING. The work of self-examination may go on in silence and in secrecy; men without hear nothing of the sorrow, see nothing of the distress and agony within — "The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy." But God looks upon the sorrow within; God beholds the workings of this troubled conscience, its throes of grief, and hears its moans. III. CONSCIOUS IMPOTENCE ARRIVED AT LAST. "My bones waxed old," etc. Here it is not requisite to bring in the machinery of outward trial and experiment to convince the believer of his weakness; let him alone; let him lie there, while varied forms of evil pass over the thoroughfare of his memory or imagination, and while he detects the tendency of his affections to these forms, and battles hard, too, to turn it to good, and fails, the experiment is repeated, till he sinks under the shameful conviction, the sickening one, that he can do no good thing; hold his heart right, no, not one moment, with God; think no one good thought alone. And then he is in utter weakness cast on Divine compassion. And then impotent for ever? No, not for ever; impotent in self, but mighty through Christ (2 Corinthians 12:9). IV. THE STUBBORNNESS OF THE NATURE DEALT WITH. "Day and night Thy hand was heavy upon me." Converted men, without a failure, may be passed or hurried on from trial to trial externally, in order to bring out and mature that faith which eventuates in holiness. Thus with Joseph; what a series, what a sea of calamities had he to wade through, after the treachery of his brethren; what repeated trials and temptations had he to encounter, without an instant's breathing time, till he is placed in full peace upon the government of Egypt. This was heavy work upon the soul. Not temptation, merely, but distresses likewise; these, under a Divine Providence, sift and humble the soul, fix and form the faith, ere they flee before the sunshine of spiritual prosperity. V. THE SOUL NOW IN ITS DISTRESS MOURNS OVER DEPARTED PROSPERITY. "Moisture" — the word is figurative, but most significant. He was as a tree planted by the rivers of water, his fruit rich and ripe, his leaf fresh and verdant; all are now withered, and blasted, and scorched; what misery! VI. CAN ALL THIS ESCAPE THE COGNIZANCE OF THE FALLEN BELIEVER? No; he must hear it, and see it, and heed it, and repent. Aye, repent, not perish. God is still gracious, and though this subsequent repentance may be doubly bitter, yet through it he shall pass once more to peace. (C. M. Fleury, M. A.) Grief kept within grows more and more intense. A festering wound is dangerous. Let thy soul flow forth in words as to thy common griefs, it is well for thee. And as to such as are spiritual the same rule applies. What a mercy that we have the Book of Psalms and the life of such a man as David. Biographies of most people are like the portraits of a past generation, when the art of flattery in oils was at its height. There is no greater cheat than a modern biography. We have no biographers now-a-days. David's psalms are his best memorial. There you have not the man's exterior, but his inward soul. You see the man's heart. There is no man who has known the Lord in any age since David but has seen himself in David's psalms as in a looking-glass, and has said to himself, "This man knows all about me." David is one who "seems to be, not one, but all mankind's epitome." Be thankful that David was permitted to try the experiment of silence after his great sin, for he will now tell us what came of it — "When I kept silence," etc.I. LET US THINK OF THE CHILD OF GOD thus acting. Children of God sin, for they are still in the body. But when he sins the proper thing for him to do is at once to go and confess it to God. Sin will not come to any great head in any man's heart who does this continually. But sometimes they will not do this, especially when they have done very wrong. When confession is most needed it is often least forthcoming. It was so in David's ease. How fully had he fallen! It is no good to try and excuse David's sin. lie himself would protest against our attempting it. But why did he not confess it? 1. The sin prevented the confession — blinded the eye, stultified the conscience, and stupefied his entire spiritual nature. What wretched prayers and praises were those he offered while the foul sin was hidden in his bosom. Why was he silent when he knew he was wrong? Why did he not go to God at once? He was stupefied by his sin, fascinated, captivated, held in bondage by it. Beware of the basilisk eye of sin. It is dangerous even to look at, for looking leads to longing. No man ever thinks of sin without damage. I saw a magnificent photograph in Rome, one of the finest I had ever seen, and right across the middle there was the spectre mark of a cart and ten oxen, repeated many times. The artist had tried to get it out, but the trace remained. While his plate was exposed to take the view, the cart and the oxen had gone across the scene, and they were indelible. Upon our soul every sinful thought leaves a mark and a stain that calls for us to weep it out — nay, needs Christ's blood to wash it out. We begin with thinking of sin, and then we somewhat desire the sin: next we enter into communion with the sin, and then we get into the sin, and the sin gets into us, and we lie asoak in it. So David did. He did not feel it at first, but then he was plunged into the evil deeps. A man with a pail of water on his head feels it to be heavy, but if he dives he does not feel the weight of water above him because he is actually in it and surrounded by it. So when a man plunges into sin he does not feel its weight. When he is out of the dreadful element, then he is burdened by it. Thus at first David did not feel his sin. 2. Next, there was much pride in his heart. A child who has done wrong, and knows it, often will not own it. You cannot bring him to say, "I have done wrong." 3. Others have been silent because of fear. They could not believe that God would forgive them. They thought He would overwhelm them with His wrath. Do not think thus. Do not think that the Lord's mercy is clean gone for ever. Did He not love thee when thou weft dead in trespasses and sins, and will He not love us more if we turn to Him again? But now let us use this subject in reference — II. To THE AWAKENED SINNER. There are such. But they are slow to make confession. They feel the burden, and will feel it more, but as yet they keep it to themselves. Remember John Bunyan's picture of the man in the iron cage. There is not in his whole book an incident more terrible. And many full from despair into utter hardness of heart. They say "there is no hope," and they may as well be hanged for a sheep as a lamb. Oh, when God makes your heart soft as wax, mind who puts the seal upon it. If the Spirit of God do not, there is another that will put the seal of despair, and perhaps of atheism and of defiant sin upon it, and then woe is that day that you were born. Refusal to confess is a perilous thing for the soul. If a man is awakened to a sense of sin, if he tarries long in that condition Satan is sure to entangle him. He cares little for careless sinners. He has them safe enough: and hypocrites, he knows, are going his way certainly; but the moment that souls are aroused he is in fear lest he lose them, so he plies all his craft to keep them. So that now is the time for the soul to close in with Christ. There is no comfort else to a bruised heart. If you are willing to confess everything He will help you, and there is good reason for doing it at once. For there is a mine of sin in every little sin. Like a spider's nest. Open it, and you will find thousands. So in every sin there is a host of sins. Go before God as the citizens of Calais came before the English king, with ropes about their necks. Then make your appeal, and assuredly God will forgive. ( C. H. Spurgeon.) — A dry sorrow is a terrible one, but clear sunshine often follows the rain of tears. Tears are hopeful things; they are the dewdrops of the morning foretelling the coming day There is something in telling your sorrow and letting it out, otherwise it is like a mountain turn which has no outlet, into which the rains descend and the torrents rush, and at last the banks are broken and a flood is caused. A festering wound is dangerous. Many have lost their reason because they had good reason to tell their sorrows, but had not reason enough to do so.( C. H. Spurgeon.) People David, PsalmistPlaces JerusalemTopics Body, Bones, Crying, Declared, Groaning, Kept, Mouth, Roaring, Shut, Silence, Silent, Sin, Wasted, Waxed, WoreOutline 1. Blessedness consists in remission of sins3. Confession of sins gives ease to the conscience 8. God's promises bring joy Dictionary of Bible Themes Psalm 32:3 5137 bones 5398 loss 4817 drought, spiritual Library A Threefold Thought of Sin and Forgiveness'Blessed is he whose transgression is forgiven, whose sin is covered. 2. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.' --PSALM xxxii. 1, 2. This psalm, which has given healing to many a wounded conscience, comes from the depths of a conscience which itself has been wounded and healed. One must be very dull of hearing not to feel how it throbs with emotion, and is, in fact, a gush of rapture from a heart experiencing in its freshness the new joy … Alexander Maclaren—Expositions of Holy Scripture December the Thirtieth the Blessedness of Forgiveness Self-Scrutiny in God's Presence. Confession of Sin Illustrated by the Cases of Dr. Pritchard and Constance Kent Bit and Bridle: How to Escape Them Heroes and Heroines (Whitsunday. ) Pardon and Peace The Faults Committed in this Degree --Distractions, Temptations --The Course to be Pursued Respecting Them. Of Confession of Our Infirmity and of the Miseries of this Life Letter iii (A. D. 1131) to Bruno, Archbishop Elect of Cologne The Tears of the Penitent. The First Disciples: iv. Nathanael David's Sin in the Matter of Uriah. Out of the Deep of Sin. Grace and Holiness. Question Lxxxiii of Prayer Epistle Xlvi. To Isacius, Bishop of Jerusalem . A Description of Heart-Purity Of the True Church. Duty of Cultivating Unity with Her, as the Mother of all the Godly. The Best Things Work for Good to the Godly The Godly are in Some Sense Already Blessed The Consolation Man's Inability to Keep the Moral Law Links Psalm 32:3 NIVPsalm 32:3 NLT Psalm 32:3 ESV Psalm 32:3 NASB Psalm 32:3 KJV Psalm 32:3 Bible Apps Psalm 32:3 Parallel Psalm 32:3 Biblia Paralela Psalm 32:3 Chinese Bible Psalm 32:3 French Bible Psalm 32:3 German Bible Psalm 32:3 Commentaries Bible Hub |
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