Let us turn to God's Word again
in the Psalm that we read, Psalm 8. I want to direct you to familiar
words, I'm sure, the words that we find here in the fourth verse,
Psalm 8, verse 4. What is man that thou art mindful
of him and the Son of Man that thou visitest him? We've visited this scripture
on a previous occasion, but of course the question that we have
here is found in other parts of scripture. In fact, in a sense,
we have it four times. It's also to be found in that
portion that we read in Job, and there in chapter 7 and verse
17. What is man? that thou shouldest magnify him?
And then the question is repeated in the book of Job in chapter
15 and verse 14. What is man that he should be
clean? So twice we have the question
there in the book of Job and we find it here in the words
that I've announced for our text in Psalm 8 And then, we have
it even again later, toward the end of the book of Psalms, in
the 144th Psalm, but there, according to the markings, the punctuation
in our authorized version, it's not so much a question, but it's
put as an exclamation in the 144th Psalm. And, verse 3, "...Lord, what is man
that thou shouldest take us knowledge of him or the son of man that
thou makest account of him man is like the vanity his days are
as a shadow that passeth away but on these four separate occasions
we have those words those three words what is man and it's interesting when we
start to think that as we have that particular question put
to us So we find the answer to man and the needs of man when
we come to the New Testament and especially to the gospel
of the Lord Jesus Christ. And we have a fourfold gospel
in Matthew, Mark, and Luke, and John. And we see in the gospel
of course something of the remarkable grace and love of God to man. and to man in all that he is,
not just as a creature but as one who has sinned so grievously
against the God who created him in his own image and his own
likeness. And as we come to consider these
words of the text this morning, in particular the language that
we have here in Psalm 8 and verse 4, I want to take up the theme
of man in his weakness. man in his weakness. When we have prophecy concerning
the ministry of the Lord Jesus, we have mentioned, of course,
of the forerunner, John the Baptist, and the ministry of John the
Baptist. And how is it that John prepares the way for the coming
of the promised Messiah? Well, we can think of the language
that we have in Isaiah the voice of that one crying in the wilderness. There at verse 6 the voice said,
Cry, and he said, What shall I cry? All flesh is grass, and
all the goodliness thereof is as the flower of the field. The
grass withereth, the flower fadeth, because the Spirit of the Lord
bloweth upon it. Surely the people is grass. The
grass withereth, the flower fadeth, But the word of our God shall
stand forever. Oh, what is man? The grass withereth,
the flower fadeth, the spirit of the Lord bloweth upon it.
Oh, what is man? The people is grass, it says.
The weakness, the frailty, in a sense, we consider man to be so insignificant,
And certainly that is the case when we compare man with the
God who is his Creator. When the question is put in Scripture
concerning God, the language is such as to exalt God in our
thoughts, how glorious God is. We see it, for example, in the
song of Moses there in Exodus chapter 15. Who is like unto thee, O Lord? asks Moses. Among the gods, who
is like unto thee? Glorious in holiness, fearful
in prizes. doing wonders, all the glories
that belong unto God. And of course, time and again,
here in the book of Psalms, we find the Psalmist exalting God,
magnifying the name of God. The language that we have, for
example, in the 89th Psalm, in verse 6, "...who in the heaven
can be compared unto the Lord, who among the sons of the Maitre,
can be likened unto the Lord. God is greatly to be feared,
in the assembly of the saints, and to be had in reverence of
all them that are about him. O Lord God of hosts, who is a
strong Lord like unto thee, or to thy faithfulness round about
them?" When the question is asked in relation to God, it exalts
God, or should exalt God, in our thoughts and in our imagination. And when we think of the goodness
of God, in spite of all the sinfulness of men, and God's patience and
longsuffering with men. We have that tremendous passage
at the end of Micah chapter 7. Who is a God? Like unto thee
that pardoneth iniquity, and passeth by the transgression
of the remnant of his heritage, he retaineth not his anger for
ever, because he delighteth in mercy. God is great, not only
in His Majesty, but God is great in His mercy. Oh, He is glorious
when we think of Him in all the sovereignty of His grace. But when we, in contrast, turn
to man, and the words that we have before us this morning in
the text, what is man that thou art mindful of him? And the Son
of Man that thou visitest And so as we look at the words, I
want first of all to say something with regards to man in his creatureliness. What is man? He's a creature. He's not a creator. There is
but one creator, that is the Lord God himself. Man is a creature. And the psalmist here, of course,
is speaking very much of God's works of creation. and the glory
really that belongs to those works. Look at the previous verse,
when I consider thy heavens, the work of thy fingers, the
moon and the stars, which thou hast ordained. Who is the one
who has made all things? When we look up at night on a
clear night and we see the multitude of the stars, and the vastness
of the universe, And these things have not just happened by mere
chance. That's what foolish men like
to imagine. They want to discount any idea
of a Creator to whom they must give their account. But who is
the Creator of all things? It is the Great God, who has
made the heavens and the earth, and all things here upon the
earth. And He has created man. Know ye that the Lord He is God. It is He that has made us, not
we ourselves. We are His people. The sheep
of His pasture, says the psalmist elsewhere. And when we think
of God the Creator, and we have the account here in scripture
concerning the creation in Genesis chapter 1, the creation of all
things, And then of course when we turn to the second chapter
it's interesting because there we have a little more detail
with regards in particular to the manner in which God created
the man. In chapter 1 we have in a few
verses the record of the six days, the literal days in which
God made all things out of nothing. And then when we come to the
second chapter we're told in particular with regards to the
manner in which Man was made. With regards to creation in general,
God simply spake. He created by what we call Divine
Fear. He spake, and it was done. He commanded, and it stood fast. What does God do? He says, let
there be light, and there is light. He says, let the dry land
appear, the dry land appears. Simply it works. brings all things
into creation. And God, in his wisdom, chooses
to create all things over that period of six days. But when we come into the second
chapter, and the detail with regards to man, we're told, aren't
we, how the Lord God formed man out of the dust of the earth,
and breathed into his nostrils the breath of life, and man became
a living soul. So how has God fashioned the
body of man? He has taken the dust. And from the dust he has made
a body and then he's breathed into that body and there's a
living soul in the body. And it's interesting because
the very name that's given to the first man, the name Adam,
literally means red earth. As you know, so many of these
names that we find in Holy Scripture have a meaning. They're significant
names. The names that are given to individuals,
we know, are significant names. The name that's given to the
Lord Christ, thou shalt call his name Jesus. For he shall
save his people from their sins, his very name Jesus, or Joshua.
The Hebrew form of the Greek name means Salvation. Salvation is of the Lord. Well, that name Adam simply means
red earth and it reminds us very much of man's origin. He is made of the dust of the
ground. That dust that he walks upon
is that from which God has constituted his own physical body. And so, as man has rebelled against
God, and the consequence of his rebellion, the result of his
sin, in the day that thou eatest thereof, God said concerning
the fruit of the tree of the knowledge of good and evil, and
man disobeys the commandment, in the day that thou eatest thereof
thou shalt surely die. Man dies. And so the curse comes,
as we have it there in Genesis 3, till thou return unto the
ground, For out of it was thou taken, for thus thou art, and
unto thus shalt thou return. What solemn words they are that
the Lord God speaks to the man in the state of his rebellion
and his sin. He's going to return unto the
ground, out of it was he taken, thus thou art, and unto thus
thou shalt return. And many times, isn't that truth
brought out in the book of Ecclesiastes? All go unto one place, all are
of the dust, and all turn to dust again. Again, Ecclesiastes
12, 7, then shall the dust return to the earth as it was and the
spirit to God who gave it. Oh, there is that separation,
that severance, the separation of the soul from
the body when the person dies. The body goes again to the dust
and the spirit to God who gave it. after death the judgment,
it says in scripture. Or what is man? What is man? We read those words in Job, didn't
we? Job 7, 17. What is man that thou
shouldest magnify him and that thou shouldest set thine heart
upon him? He is so insignificant. And it's
interesting always, isn't it, when we come to any part of scripture,
any verse, any text, to see it in its context. Because it throws
so much light on what's being said in the particular verse.
And there, in that portion that we were reading in Job 7, look
at the previous verses and the following verses, to the question
that we have. Verse 5, Job says, My flesh is
clothed with worms and clods of dust. My skin is broken and
become loathsome. My days are swifter than a weaver's
shuttle and are spent without hope. Oh, remember that my life
is wind. The eye of him that hath seen
me shall see me no more. Thine eyes are upon me and I
and not, as the cloud is consumed and vanishes away, so he that
goeth down to the grave shall come up no more. Or the language that Job employs. Remember the history of Job and
how he was struck down with that loathsome disease and he goes
and sits amongst the ashes and he takes a potsherd and he's
scraping his body, he's covered from the sole of his feet to
the crown of his head with boils and sores. He feels so much the
mortality of his human life. This is the context in which
we find him uttering the words, what is man? that thou shouldest
magnify him, and that thou shouldest set thine heart upon him, and
that thou shouldest visit him every morning. I have sinned. What shall I do unto thee, O
thou preserver of men?" The whole context is one in which we see
Job so very conscious of what he is. His creatureliness, his
mortality, And we see it many times in the book of Job. In chapter 4 verse 19, them that
dwell in houses of clay, whose foundation is in the dust, which
are crushed before the moth. And it's not just the language
of the Old Testament reminding us of the creatureliness of man
and the mortality of man. we have it also in the New Testament
when Paul writes there in 2nd Corinthians chapter 5 he speaks
of our earthly house of this tabernacle speaking of our body
as simply a tabernacle, a temporary dwelling, a tent and he says
in this we groan in this we groan all that is noble in man, the
soul of man when he comes to the end there's that separation
severance between the body and the soul. But man is weak when
we think of him as a creature. And God has appointed his days,
we know that, a time for every purpose under heaven. It says,
a time to be born, a time to die. Is there not an appointed
time for man upon earth? asks Job. Are not his days like
the days of an hireling? Lord, what is man? Think again
of the language that we have in that later psalm, that 144th
psalm. And there at verses 3 and 4.
Lord, what is man? That thou takest knowledge of
him, O son of man, that thou makest account of him. Man is
light and vanity. His days are as a shadow that
passeth away. I say again, all these questions
are downbringing. Man is humbled when he comes
to rightly consider what God is saying here in His Word. What
are we? Oh man, such a proud creature. And yet, when we see
Him, as God has made Him, and there was a nobility of course
at the beginning. But man is not only a creature
now, he's a sinful creature. He's not only feeble then in
his creatureliness, he's a fallen sinner. There is that about him
that is filthy and foul. He's rebelled against his Creator
God. Lo, this only have I found, that
God hath made man upright. but they have sought out many
inventions. The language again that we have
in that book of Ecclesiastes is part of the wisdom literature
of Scripture. For what is man that God should
take any account of him at all? He's a sinner. We're not just
to think of him then in terms of his origin as a creature made
of the dust of the earth, because when we come to scripture we
learn more solemn truth concerning man we read of his fall the way
in which he has rebelled against the Lord God and transgressed
the commandment of his God and so we have that question put
again as I said there in the 15th chapter of the book
of Job Verse 14, what is man? That he
should be clean. And he which is born of a woman,
that he should be righteous. Verse 16, how much more abominable
and filthy is man, which drinketh iniquity like water. Why? The matter goes from worse to
worse with regards to the significance of the question that is being
put before us. We are all as an unclean thing,
and all our righteousnesses are as filthy rags, and we do all
fade like a leaf, and our iniquities, like the wind, carry us away. We might not like these words,
but they're words of God, they're words of Holy Scripture, they're
the description that God himself has given concerning man. What is it? He is a sinner. In a sense, we might say it's
a solemn thing, but he is sin personified. Look at some of
the words that we find. For example, here in the 62nd
Psalm, in the language of verse 9. Surely, men of low degree
are vanity, and men of high degree are a lie. to be laid in the
balance, they are altogether lighter than vanity." Now, mark
what it says. David declares that men of low
degree, the lowest of men, are vain, vanity, emptiness. But men of
high degree, the best of men, they're not just liars. Men of
high degree are a lie. Oh, man is a liar. He denies
God. In all his pride, and the ignorance
of his pride, he says there is no God, and he invents his theories
in order to discount the very idea of God. And so he comes
out with the idea that all things simply came from nothing, and
evolved out of nothing. This is the foolishness of man,
and the wisest of men. Not just liars, but they live
a lie. Again, look at the language that
we have in another psalm, Psalm 73, and verse 22. So foolish was I and ignorant,
it says I was as a beast before thee. But if you look at that
verse closely, you'll see it's not really a Similarly, that's
how it appears in our authorized version. You know how the translators,
as they translated, having such a high regard for the doctrine
of Scripture, they tried to render the words as literally as was
possible, from one language, here in the Old Testament, from
Hebrew into the English. So when they felt it necessary
to introduce additional English words to bring out the right
meaning, they would put the words in italics. so higher regard,
you see. So we find in our authorized
version certain words in italics. What does that mean? It's not
emphasizing those words, it simply indicates that these are words
that have been brought in. It's not a rendering of a word
that is there in the original Hebrew. And it's interesting
sometimes if we omit those words. And certainly there in Psalm
73, So foolish was I, and ignorant I was as a beast, before them
but the little word as in italics literally reads there I was a
beast I was a beast oh man what is man so helpless so impotent
though so noble as he comes from the hand of his creator God but
our man has rebelled against God and sinned against God Again,
we think of the language in the New Testament, and we've referred
to it many a time, the language that we have there in Romans
8-7, the carnal mind. And the carnal mind is simply
referring to the natural mind. All men have been created by
God, and all men possess a soul, and part of the faculty of the
soul is the fact that man has a mind. He's a reasonable creature,
he can think. But what is his natural mind?
Well, Paul says there, in Romans 8, the carnal mind, the natural
mind is enmity against God. It is not subject to the law
of God. Neither, indeed, can be. That's a very striking statement,
isn't it? Man's mind, it's enmity. Enmity. If it said man was simply an
enemy, an enemy might be reconciled. An enemy might become a friend. But enmity is a different thing,
isn't it? Enmity is enmity. It doesn't
change. And that's why, you see, man
must be born again. he must become a new creation
in the Lord Jesus Christ that that he is born of the flesh
is flesh that that he is born of the spirit is spirit and the
flesh lusteth against the spirit and the spirit against the flesh
and Paul says he cannot do the things that he would man's natural
mind is in that state of enmity and he needs to be born again
and born from above the great doctrine of regeneration oh man
you see in all the folly of his sin, helpless, impotent. And yet, in his mercy God visits
man. That's an amazing truth, is it
not? That God should take account of man. What is man? That thou
art mindful of him. and the son of man that thou
visitest here. Quite remarkable that God should
take any interest in this creature that he so foully sinned against
his maker. But how is it that God comes
and addresses the man? We know that with regards to
the angels there were angels that fell, the fallen angels,
and there were angels that didn't fall, the elect angels. There
were elect angels, we know the names of some of those elect
angels, Gabriel, Michael, archangels, but there were fallen angels
also, Satan, and his host of demons, and there was never any
provision made. for the fallen angels. When God
made provision for sinners, He only made provision for sinners
of mankind. The Lord Jesus did not take upon
Him the nature of the angels. He took upon Him the seed of
Abraham. And for as much as the children were partakers of flesh
and blood, He likewise took part of the same. How amazing! that
God bypasses those noble creatures, the angels, makes no provision
for them, those that had fallen. But He does take account of the
man. What is man that thou art mindful
of him? All God's mindful of men. And
as He's mindful of men, so He visits men. And how does He visit them? Well,
when man knows the approaches of God.
God reminds him of his base origins. There's that remarkable verse
that we have in Jeremiah 22-29. Oh earth, earth, earth, hear
the word of the Lord. There's the message of God through
his servant the Prophet. Who is he addressing? He's not
addressing the inanimate earth upon which man lives his life. He's not addressing the earth
of the ground, he's addressing men. And three times he addresses
men as earth. Oh, earth, earth, earth. Hear the word of the Lord. Oh,
when the Lord God is pleased to take account of us and to
visit us, does he not come first to show us what we are, to convince
us of our sinnership. Thou turnest man to destruction,
says Moses in Psalm 90, Thou turnest man to destruction, and
then Thou sayest, Return, ye children of men. The Lord Jesus
himself came, he says it not to call the righteous, All the
whole have no need of the physician, but they that are sick I came
not to call the righteous, but sinners to repentance. Sinners
are high in His esteem. And sinners highly value Him. And so, we have to begin with
what we are and where we are. That's what the Lord does. He
shows us. When He visits us, He humbles us. And He humbles
us to the dust. we see what we are, not just
as creatures, but as those who are sinful creatures. And we
have to learn not only the awful truth of our total depravity,
that we're dead in trespasses and sins, but we have to learn
all that that entails. We're so impotent, and helpless,
hopeless, what can we do? The Lord has to bring us to that,
even to the end of ourselves. The Lord Jesus says, no man,
No man can come to me except the Father which hath sent me.
Draw him, and I will raise him up at the last day. It is written
in the Prophets, They shall be all taught of God. Every man
that hath heard and learned of the Father cometh unto me. They can only come as they are
taught of God, as they learn from God what they are. Oh, it's
the sovereignty of God. It's the sovereignty of God which
is so absolute in the salvation of sinners." Isn't it remarkable
really, when we think of this word that we have as a text this
morning here in the psalm, it really directs us ultimately
to the Lord Jesus Christ. It's a messianic psalm, Psalm
8. And we know it's a messianic psalm on the authority of what
we read in the New Testament. Because it's taken up there in
Hebrews chapter 2, remember. And the apostle applies it directly
to Christ. He quotes from Psalm 8, and immediately
directs us to Christ. Hebrews 2.6, "...one in a certain
place testified, saying, What is man?" that thou art mindful
of him, or the Son of man, that thou visitest him. Thou madest
him a little lower than the angels. Thou crownest him with glory
and honor, and didst set him over the works of thy hands,
that was put all things in subjection under his feet. For in that he
put all in subjection under him, he left nothing that was not
put under him. But now we see not yet all things
put under him, but We see Jesus, who was made a little lower than
the angels for the suffering of death, crowned with glory
and honor, that He, by the grace of God, should taste death for
every man. But what is man is the question,
and here is the answer. We see Jesus. Oh, Jesus. Jesus is that man. He is the man. We have that word, don't we,
in John 19 concerning that mockery of the trial that the Lord Jesus
has to endure. And how He is presented to the
people. There in verse 5 of John 19 We read these words then came
Jesus forth wearing the crown of thorns and the purple robe
and Pilate saith unto them behold the man or this is the man. But you know look again at that
verse and you see that the word Pilate has been introduced again
it's in italics And there are some, and amongst them Robert
Hawker, that great free grace minister, Church of England minister,
yes, there at Charles in Plymouth in the early years of the 19th
century, wrote his Poor Man's Commentary, amongst other books,
his Poor Man's Daily Portions, and Robert Hawker makes a point
that he reckons that it wasn't Pilate who uttered those words,
But it was Jesus himself. Then came Jesus forth wearing
the crown of thorns and the purple robe, and said unto them, Behold
the man. Or Christ. Christ is the man. And when we go back, you see,
to man in his origin, when we think of Adam, the first man,
isn't the first Adam a type of the Lord Jesus Christ? We read in scripture not only
of the first Adam but also of the last Adam. In 1 Corinthians
15 and verse 45 the first man Adam was made a living soul,
the last Adam is made a quickening spirit. We read of the first
Adam and the last Adam. And what is Paul doing there
in that part of 1 Corinthians 15 is contrasting these two men,
these two Adams. Again he says at verse 45, rather
verse 47, the first man is of the earth, earthly. The second man is the Lord from
heaven. Adam then, the first Adam, is
a type. And Paul says that. Romans 5.14,
Adam the figure of him that was to come. All remember in God's
eyes there are these two Adams, there are these two men. And
all men are in one Adam or they're in the other Adam. And by nature
we're those who are all of us in the first Adam. we all descend
from that first pair Adam and Eve and how that fallen nature
has come down to generations who can bring a clean thing out
of an unclean a guy in the language of Job who can bring a clean
thing out of an unclean not one sinful parents giving birth to
sinful children even parents who have known the grace of God
Grace doesn't run in the bloodline, does it? We have to experience
the grace of God. We have to know what it is to
find ourselves not in that first Adam, but to be in that last
Adam, to be in the Lord Jesus Christ by faith, looking to Him,
trusting in Him, and seeing that He is all, and in all, the wholeness
of that salvation that is found only in the Lord Christ. O behold the man! What is man? We see Jesus. Or
do we look to that one? Looking unto Jesus, the author
and finisher of our faith, who for the joy that was set before
him endured the cross, despising the shame, and he sat down at
the right hand of the throne of God. That's where we have
to look. That's where we have to trust. Man then his weakness we see
it so much in his creation though a noble creature because God
took great care in his creation and breathed into him the breath
of life and made him a living soul and yet his body made of
the very dust of the earth and then man in all his weakness
as a sinner, a transgressor and his very nature now enmity At
his best he's a liar. He's in that state of alienation
from God. And yet, the Lord God is pleased
to visit men. Though He takes account of them,
He makes provision for them. And then, lastly this morning,
to think of man as a believer, man as a child of God, What is
man when we consider him in that category? You know, he's still
a weak person in so many ways. Isn't that how we have to live
our lives as poor, weak, dependent sinners all the days of our lives? Believers are weak because they
have no stock of grace. Don't go away and vainly imagine
that when we become a child of God by faith in the Lord Jesus
Christ, we receive a remarkable stock of grace and we can draw
on that day by day. It's not like that, is it? The
Scripture speaks of grace for grace. The Scripture says, He
giveth more grace. Where sin abounds, grace did
much more abound. or we have to live off that grace
of God continually. We have to look to Him day by
day, moment by moment. We live to prove our own frailty
and our proneness to wonder, and to divert into bypass meadow. And so we have to be brought
again and again back into that narrow way that leads to life. In that great opening chapter
of the Epistle to the Ephesians, where we see God's great purpose
of salvation, the eternal purpose of the Father, the saving work
of the Son, And there it is the Holy Ghost who seals all of that
work in the soul of the sinner, that one upon whom the Father
has sent his sovereign love, that one whom the Son has come
to pay the redemption price for. All brought home and settled
in the heart of the sinner by the ministry of the Holy Spirit.
But what does it say there? Ephesians 1,7 concerning Christ
in whom we have redemption. through His blood, the forgiveness
of sins through the riches of His grace." The language is interesting. It's all in the present tense. It doesn't say in whom we had
redemption. All historically, of course,
redemption was accomplished when the Lord Jesus Christ made the
great sin-atoning sacrifice. There, upon the cross, He paid
that ransom price. that God's holy law demanded
the wages of sin, death and so he dies and he dies the just
for the unjust and he pays the price, the ransom price but Paul
doesn't say in whom we had redemption though that is a truth historically
but what he says is in whom we have. It's a present tense. We
have it because we need it now. And we must experience it now.
And we must experience it day by day and moment by moment. We only have, you see, what we
are continually receiving by and through the Lord Jesus Christ. Left to ourselves, what are we?
We're nothing. all Paul learned that with his
thorn in the flesh how he desired that the Lord would remove it
from him but the Lord was determined that he must learn the lesson
of his complete dependence upon the Lord all days and he says
it there in 2nd Corinthians 12 11 though I be nothing that's
what he was brought to a nothing, a zero the cipher, nothing. And he's not just there
in the 12th chapter, he says something previously in 2nd Corinthians
6 and verse 10. He says of himself, having nothing
and yet possessing all things. And that's why I chose that opening
hymn 172. That hymn made such an impression
many years ago, I remember going to the funeral of the late Leslie
Beavis. He'd been the deacon at Swanwick
Shore Chapel over many, many years, and died as an old man.
And I went to the funeral, and I don't recall having ever sung
172 before, but it was one of the hymns. And it made such an
impression. It's a remarkable hymn of Samuel
Medley. how the believer in and of himself
is a nothing. And yet, that same person has
everything in the Lord Jesus Christ. Isn't that the life of
the child of God? He has to venture to be a Lord.
Again, there's another hymn, 708, which speaks of of that venture of faith. 708
in the book, thy whole dependence on me fix, nor entertain a thought,
thy worthless schemes with mind to mix, but venture to be naught. Or when we're weak, Paul says
it's then that we're strong. What is man? All we have to learn
our creatureliness, we have to learn our sinfulness, and we
have to learn that all our salvation is found only in the person and
work of the Lord Jesus Christ. We have to look to another man.
Looking away from ourselves, looking onto Jesus, the author,
the finisher of our faith. that one of whom really David
is speaking here in the psalm as I said it's a messianic psalm
it's the man Christ Jesus and how God in his goodness his grace
and mercy has visited the sinful sons of men even in the person
of Christ Christ has come where the sinner is and Christ has come to be the
sinner's substitute and the sinner's surety O God, grant that we might
be those who are ever looking to that man. Behold, the man,
even the Lord Jesus Christ himself. May the Lord be pleased to bless
his work. Let us now conclude our worship
this morning as we sing for our final praise. 1004, the tune
Boston, 305, Lord, I am vile, conceived in
sin, and born unholy and unclean, sprung from the man whose guilty
fall corrupts the race and taints us all.