the nature of it and so in sundry other places And this God in an especial manner calleth souls unto in straights and distresses In quietness and confidence saith he shall be your strength Isa. 30. 15. And the effect of the Righteousness of God by Christ is said to be Quietness and Assurance for ever Isa. 32. 17. First Quietness and then Assurance Now this silence and quietness which accompanieth waiting yea which is an essential part of it is opposed first to Haste and Haste is the souls undue lifting up its self proceeding from a weariness of its condition to press after an end of its troubles not according to the conduct of the Spirit of God Thus when God calleth his people to waiting he expresseth the contrary acting unto this duty by the lifting up of the soul Hab. 2. 3 4. Though the vision tarry wait for it behold his soul which is lifted up is not upright in him but the Just shall live by faith God hath given unto the soul a vision of Peace through the discovery of that forgiveness which is with him but he will have us wait for an actual participation of it unto rest and comfort He that will not do so but lifts up his soul that is in making haste beyond the Rule and Method of the Spirit of God in this matter his heart is not upright in him nor will he know what it is to live by faith This ruines and disappoints many a soul in its attempts for forgiveness The Prophet speaking of this matter tells us that He that believeth shall not nor will not make haste Isa. 28. 16. Which words the Apostle twice making use of Rom. 9. 33 chap. 10 11. in both places renders them Whosoever believeth on him shall not be ashamed or confounded And that because this Haste turns men off from believing and so disappoints their hopes and leaves them unto shame and confusion Men with a sense of the guilt of sin having some discovery made to them of the Rest Ease and Peace which they may obtain to their souls by forgiveness are ready to catch greedily at it and to make false unsound undue applications of it unto themselves They cannot bear the yoak that the Lord hath put upon them but grow impatient under it and cry with Rachel Give me children or I dye Any way they would obtain it Now as the first duty of such a soul is to apply its self unto waiting so the first entrance into waiting consists in this Silence and Quietness of heart and spirit This is the souls endeavour to keep its self humble satisfied with the soveraign pleasure of God in its condition and refusing all waies and means of Rest and Peace but what it is guided and directed unto by the Word and Spirit 2. As it is opposed unto Haste so it is unto tumultuating thoughts and vexatious disquietments the soul is silent Psal. 39. 9. I was dumb I opened not my mouth because thou didst it He redoubles the expression whereby he sets out his endeavour to quiet and still his soul in the Will of God In the condition discoursed of the soul is apt to have many tumultuating thoughts or a multitude of perplexing thoughts of no use or advantage unto it How they are to be watched against and rejected was before declared in our General Rules This Quietness in waiting will prevent them And this is the first thing in the duty prescribed Secondly Diligence in Opposition unto spiritual sloth is included in it also Diligence is the activity of the mind in the regular use of means for the pursuit of any end proposed The End aimed at by the soul is a comforting refreshing interest in that forgiveness that is with God For the attaining hereof there are sundry means instituted and blessed of God A neglect of them through regardlesness or sloth will certainly disappoint the soul from attaining that end It is confessedly so in things natural He that soweth not must not think to reap he that cloatheth not himself will not be warm nor he enjoy health who neglects the means of it Men understand this as to their outward concerns And although they have a due respect unto the blessing of God yet they expect not to be rich without industry in their waies It is so also in things spiritual God hath appointed one thing to be the means of obtaining another in the use of them doth he bless us and from the use of them doth his Glory arise because they are his own appointments And this diligence wholly respecteth practice or the regular use of means A man is said to be diligent in business to have a diligent hand though it be an Affection of the mind yet it simply respects Practice and Operation This diligence in his waiting David expresseth Psal. 40. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We render it I have waited patiently that is waiting I have waited that is diligently earnestly in the use of means So he describes this duty by an elegant similitude Psal. 123. 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a Maiden to the hand of her Mistress so our eyes wait upon the Lord our God until he have mercy on us Servants that wait on their Masters and look to their hands it is to expect an intimation of their minds as to what they would have them do that they may address themselves unto it So saith he do we wait for mercy not in a slothfull neglect of duties but in a constant readiness to observe the Will of God in all his commands An instance hereof we have in the Spouse when she was in the condition here described Cant. 3. 1 2. She wanted the presence of her Beloved which amounts to the same state which we have under consideration For where the presence of Christ is not there can be no sense of forgiveness At first she seeks him upon her bed by night upon my bed I sought him whom my soul loveth I sought him but I found him not She seems herein to have gone no further than desires for she was in her bed where she could do no more and the issue is she found him not but doth she so satisfie her self and lye still waiting until he should come there unto her no she sayes she will rise now and go about the City in the streets and in the broad waies I will seek him whom my soul loveth She resolves to put her self into the use of all means whereby one may be sought that is wanting In the City Streets and Fields she would enquire after him And the blessed success she had herein is reported vers 4. She found him she held him she would not let him go This then belongs unto the waiting of the soul. Diligence in the use of means whereby God is pleased ordinarily to communicate a sense of pardon and forgiveness is a principal part of it What these means
considerable objections to lye against either of them and yet be far enough from that sweet consolation joy and assurance which is the product of the conclusion when God is not pleased to give it in yea a man may sometimes gather up consolation to himself upon such terms but it will not abide So did David Psal. 30 6 7. He thus argues with himself He whose mountain is made strong to whom God is a defence he shall never be moved nor be shaken but I am thus settled of God therefore I shall not be moved and therein he rejoyceth It is an expression of exultation that he useth but what is the Issue of it In the midst of these pleasing thoughts of his God hides his face and he is troubled he cannot any longer draw out the sweetness of the conclusion mentioned It was in him before from the shines of Gods Countenance and not from any arguings of his own No disappointment then no tediousness or weariness should make the soul leave waiting on God if it intend to attain Consolation and Establishment So dealeth the Church Lam. 3. 21. This I recall to mind therefore have I hope What is it that she calls to mind this that it is of the Lords mercy that we are not consumed because his compassions fail not vers 22. I will yet hope I will yet continue in my Expectation upon the account of never failing-compassion of endless mercies in him whatever my present condition be And thence she makes a blessed conclusion vers 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. And this is our third Rule It is good to hope and wait whatever our present condition be and not to give over if we would not be sure to fail whereunto I speak no more because the close of this Psalm insists wholly on this duty which must be further spoken unto RULE IV. Seeing in the course of our believing and obedience that which is chiefly incumbent on us for our coming up to establishment and consolation is spiritual diligence in the removal of the hinderances thereof Let the soul that would attain thereunto make through work in the search of sin even to the sins of youth that all scores on that account may clearly be wiped out If there be much rubbish left in the foundation of the building no wonder if it alwaies shake and totter Mens leaving of any sin unsearched to the bottom will poison all their consolation David knew this when in dealing with God in his distresses he prayes that he would not remember the sins and transgressions of his youth Psal. 5. 7. Youth is oftentimes a time of great vanity and unmindfulness of God many stains and spots are therein usually brought upon the consciences of men Childhood and youth are vanity Eccles. 11. 10. Not because they soon pass away but because they are usually spent in vanity as the following advice of chap. 12. 1. to remember God in those daies doth manifest The way of many is to wear such things out of mind and not to walk in a sense of their folly and madness never to make through work with God about them I speak of the Saints themselves for with others that live under the Means of Grace whom God intends any way to make usefull and industrious in their Generation this is the usual course by convictions restraining Grace Afflictions Love of Employment and Repute God gives them another heart than they had for a season Another heart but not a new heart Hence another course of life another profession other actions than formerly doe flow with this change they do content themselves they look on what is past perhaps with delight or as things fit enough for those daies but not for those they have attained unto here they rest and therefore never come to rest But I speak of the Saints themselves who make not such through full close work in this kind as they ought An after-reckoning may come in on this hand to their own disturbance and an inconquerable hinderance of their peace and settlement be brought in on this account So was it with Job chap. 13. 26 He makes me possess the sins of my youth God filled his heart his thoughts his mind with these sins made them abide with him so that he possessed them they were alwaies present with him He made the sins of his youth the sufferings of his age And it is a sad thing as one speaks when young sins and old bones meet together as Zophar chap. 20. 11. His bones are filled with the sins of his youth The joyous frame of some mens Youth makes way for sad work in their Age. Take heed young ones you are doing that which will abide with you to Age if not to Eternity This possessing of the sins of youth Job calls the writing of bitter things against him As indeed it is impossible but that sin should be bitter one time or other God calls it a root that beareth Gall and Wormwood Deut. 29. 18. A root of bitterness springing up into defilement Heb. 12. 15. This then is to be searched out to the bottom Israel will not have success nor peace whilst there is an Achan in the Camp Neither success in Temptation nor consolation in believing is to be expected whilst any Achan any sin unreckoned for lyes in the conscience Now for them who would seriously accomplish a diligent search in this matter which is of such importance unto them let them take these two Directions 1. Let them go over the consideration of those sins and others of the like nature which may be reduced unto the same General heads with them which we laid down before as the sins which generally cast men into depths and intanglements And if they find they have contracted the guilt of any of them let them not think strange that they are yet bewildred in their condition and do come short of a refreshing sense of peace with God or an interest in forgiveness Rather let them admire the riches of Patience Grace and forbearance that they are not cast utterly out of all hopes of a recovery This will speed an end unto their trouble according to the direction given 2. Let them cast the course of their times under such heads and seasons as may give them the more clear and distinct view and apprehension of the passages in them between God and their souls which may have been provoking unto him As First For the state of their inward man let them consider First The unregenerate part of their lives that which was confessedly so before they had any real work of God upon their hearts and therein enquire after two things 1. If there were then any great and signal eruptions of sins against God for of such God requires that a deep sense be kept on our souls all our daies How often do we find Paul calling over the sins of his
way of God we shall not be overtaken with it Consider the Lord Christ saith the Apostle the Captain of your salvation lest you be wearied and faint in your minds Heb. 12. 3. Nothing else can cause you to come short of the mark aimed at And they saith the Prophet who wait on the Lord that is in the use of the means by him appointed shall not faint Isa. 40. 11. This continuance then in waiting is to accompany this duty upon the account of both the things mentioned in the Proposition that it is indispensibly necessary on our own account and it is assuredly prevailing in the end it will not fail 1. It is necessary They that watch for the morning to whose frame and actings the waiting of the soul for God is compared give not over until the Light doth appear or if they do if they are wearied and faint and so cease watching all their former pains will be lost and they will lye down in disappointments So will it be with the soul that deserts its watch and faints in its waiting If upon the eruption of new lusts or corruptions if upon the return of old temptations or the Assaults of new ones if upon a revived perplexing sense of guilt or on the tediousness of working and labouring so much and so long in the dark the soul begins to say in it self I have looked for light and behold darkness for peace and yet trouble cometh the Summer is past the Harvest is ended and I am not relieved such and such blessed means have been enjoyed and yet I have not attained rest and so gives over its waiting in the way and course before prescribed it will at length utterly fail and come short of the Grace aimed at Thou hast laboured and hast not fainted brings in the reward Rev. 2. 3. 2. Perseverance in waiting is assuredly prevalent and this renders it a necessary part of the duty it self If we continue to wait for the vision of peace it will come it will not tarry but answer our expectation of it Never soul miscarried that abode in this duty unto the end The Joyes of Heaven may sometimes prevent consolations in this life God sometimes gives in the full Harvest without sending of the first fruits aforehand But Spiritual or Eternal peace and Rest is the infallible End of permanent waiting for God This is the Duty that the Psalmist declares himself to be ingaged in upon the incouraging discovery which was made unto him of forgiveness in God There is forgiveness with thee that thou maist be feared I wait for the Lord my soul doth wait and in his word do I hope And this is that which in the like condition is required of us This is the great direction which was given us in the Example and practice of the Psalmist as to our Duty and deportment in the condition described This was the Way whereby he rose out of his depths and escaped out of his entanglements Is this then the state of any of us let such take directions from hence 1. Encourage your souls unto waiting on God Do new fears arise do old disconsolations continue say unto your souls yet wait on God why are you cast down O our souls and why are you disquieted within us hope in God for we shall yet praise him who is the health of our countenance and our God as the Psalmist doth in the like case Psal. 43. 5. so he speaks elsewhere wait on God and be of good courage shake of sloth rouse up your selves from under despondencies let not fears prevail This is the only way for success and it will assuredly be prevalent Oppose this Resolution to every discouragement and it will give new life to faith and hope say my flesh faileth and my heart faileth but God is the rock of my heart and my portion for ever as Psal. 73. 26. Though thy perplexed thoughts have even wearied and worn out the outward man as in many they do so that flesh faileth and though thou hast no refreshing evidence from within from thy self or thy own Experience so that thy heart faileth yet resolve to look unto God there is strength in him and satisfaction in him for the whole man he is a Rock and a portion this will strengthen things which otherwise will be ready to dye This will keep life in thy course and stir thee up to plead it with God in an acceptable season when he will be found Job carryed up his condition unto a supposition that God might slay him that is add one stroke one rebuke unto another untill he was consumed and so take him out of the world in darkness and in sorrow Yet he resolved to trust to hope to wait on him as knowing that he should not utterly miscarry so doing this frame the Church expresseth so admirably that nothing can be added thereunto Lament 3. 17 18 19 20 21 22 23 24 25 26. Thou hast removed my soul far off from peace I forgat prosperity and my hope is perished from the Lord remembring mine Affliction and my misery my Wormwood and my Gall My soul hath them still in remembrance and is humbled in me This I recall to my mind therefore have I hope It is of the Lords mercy that we are not consumed because his compassions fail not They are new every Morning great is thy faithfulness The Lord is my portion saith my soul therefore will I hope in him The Lord is good unto them that wait for him to the soul that seeketh him It is good that a man should both hope and quietly wait for the salvation of God We have here both the Condition and the Duty insisted on with the method of the souls actings in reference unto the one and the other fully expressed The Condition is sad and bitter the soul is in depths far from peace and rest v. 14. in this state it is ready utterly to faint and to give all for lost and gone both strength for the present and hopes for the future v. 18. This makes its condition full of sorrow and bitterness and its own thoughts become unto it like Wormwood and Gall v. 19 20. But doth he lye down under the burden of all this trouble doth he despond and give over no saith he I call to mind that there is forgiveness with God Grace Mercy Goodness for the relief of distressed souls such as are in my condition v. 21 22 23. Thence the conclusion is that as all help is to be looked for all relief expected from him alone so it is good that a man should quietly wait and hope for the salvation of God This he stirs up himself unto as the best as the most blessed course for his deliverance 2. Remember that diligent use of the means for the end aimed at is a necessary concomitant of and ingredient unto waiting on God Take in the consideration of this direction also Do not think to be freed from your entanglements by
in all this dispensation aimed at by God Ephes. 1. 6. That which he is now doing is to bring the soul to glory in him 1 Cor. 1. 31. which is all the return he hath from his large and infinitely bountiful expence of Grace and Mercy Now nothing can render Grace conspicuous and glorious until the soul come to this frame Grace will not seem high until the soul be laid very low And this also suits or prepares the soul for the receiving of mercy in a sense of pardon the great thing aimed at on the part of the sinner And it prepares it for every duty that is incumbent on him in that condition wherein he is This brings the soul to waiting with diligence and patience If things presently answer not our expectation we are ready to think we have done what we can if it will be no better we must bear it as we are able which frame God abhors The soul in this frame is contented to wait the pleasure of God as we shall see in the close of the Psalm Oh saith such an one if ever I obtain a sense of Love if ever I enjoy one smile of his countenance more it is of unspeakable Grace Let him take his own time his own season it is good for me quietly to wait and to hope for his salvation And it puts the soul on prayer yea a soul alwayes in this frame prayes alwayes And there is nothing more evident than that want of a through engagement into the performance of these duties is the great cause why so few come clear off from their entanglements all their dayes Men heal their wounds slightly and therefore after a new painful festering they are brought into the same condition of restlesness and trouble which they were in before Grounds of miscarriages when persons are convinced of sin and humbled Resting in that state Resting on it The soul is not to be left in the state before described There is other work for it to apply it self unto if it intend to come unto Rest and peace It hath obtained an eminent advantage for the discovery of Forgiveness But to rest in that state wherein it is or to rest upon it will not bring it into its harbour Three things we discovered before in the souls first serious address unto God for deliverance sense of sin acknowledgement of it and self-condemnation Two evils there are which attend men oftentimes when they are brought into that state Some rest in it and press no farther some rest upon it and suppose that it is all which is required of them The Psalmist avoids both these and notwithstanding all his pressures reacheth out towards forgiveness as we shall see in the next verse I shall briefly unfold these two evils and shew the necessity of their avoidance First By resting or staying in it I mean the souls desponding through discouraging thoughts that deliverance is not to be obtained Being made deeply sensible of sin it is so overwhelmed with thoughts of its own vileness and unworthiness as to sink under the burden Such a soul is afflicted and tossed with tempests and not comforted Isa. 54. 11. until it is quite weary As a Ship in a storm at Sea when all means of contending are gone men give up themselves to be driven and tossed by the Winds and Seas at their pleasure This brought Israel to that state wherein he cryed out My way is hid from the Lord and my judgement is passed over from my God Isa. 40. 27. and Zion The Lord hath forsaken me and my Lord hath forgotten me Chap. 49. 14. The soul begins secretly to think there is no hope God regardeth it not it shall one day perish relief is far away and trouble nigh at hand These thoughts do so oppress them that though they forsake not God utterly to their destruction yet they draw not nigh unto him effectually to their consolation This is the first evil that the soul in this condition is enabled to avoid We know how God rebukes it in Sion Sion said the Lord hath forsaken me and my Lord hath forgotten me Isaiah 49. 14. But how foolish is Sion how froward how unbelieving in this matter what ground hath she for such sinful despondencies such discouraging conclusions Can a woman saith the Lord forget her sucking child that she should not have compassion on the son of her womb yea they may forget but I will not forget thee The like reproof he gives to Jacob upon the like complaint Chap. 40. 28 29 30. There is nothing that is more provoking to the Lord nor more disadvantagious unto the soul than such sinful despondency For First It insensibly weakens the soul and disenables it both for present duties and future endeavours Hence some poor creatures mourn and even pine away in this condition never getting one step beyond a perplexing sense of sin all their dayes Some have dwelt so long upon it and have so intangled themselves with a multitude of perplexed thoughts that at length their natural faculties have been weakned and rendred utterly useless so that they have lost both sense of sin and every thing else Against some Satan hath taken advantage to cast in so many intangling objections into their minds that their whole time hath been taken up in proposing doubts and objections against themselves with these they have gone up and down to one and another and being never able to come unto a consistency in their own thoughts they have spent all their dayes in a fruitless sapless withering comfortless condition Some with whom things come to a better issue are yet for a season brought to that discomposure of Spirit or are so filled with their own apprehensions that when the things which are most proper to their condition are spoken to them they take no impression in the least upon them Thus the soul is weakned by dwelling too long on these considerations until some cry with those in Ezek. 33. 10. Our sins are upon us we pine away in them and how should we then live Secondly This frame if it abides by its self will insensibly give countenance unto hard thoughts of God and so to repining and weariness in waiting on him At first the soul neither apprehends nor fears any such issue It supposeth that it shall condemn and abhorr it self and justifie God and that for ever But when relief comes not in this resolution begins to weaken Secret thoughts arise in the heart that God is austere inexorable and not to be dealt withall This sometimes casts forth such complaints as will bring the soul unto new complaints before it comes to have an issue of its tryals Here in humiliations antecedaneous to conversion many a convinced person perisheth They cannot wait Gods season and perish under their impatience And what the Saints of God themselves have been overtaken withal in their depths and tryals we have many examples and instances Delight and Expectation are the grounds of
if it did not deserve the name of faith Now as hath been made to appear this discovery of forgiveness is the souls perswasion on Gospel grounds that however it be with him and whatever his state and condition be or is like to be yet that God in his own Nature is infinitely gracious and that he hath determined in a Soveraign Act of his Will from Eternity to be gracious to sinners and that he hath made way for the Administration of forgiveness by the Blood of his Son according as he hath abundantly manisested and declared in the Promises of the Gospel However it be with me yet thus it is with God There is forgiveness with him This is the first thing that a soul in its depths riseth up unto And it is a supportment for it enabling it unto all present duties until consolation come from above Thus hath it been to and with the Saints of old Hos. 14. 3. Ashur shall not save us we will not ride upon Horses neither will we say any more to the work of our hands ye are our Gods for in thee the fatherless findeth mercy A solemn Renunciation we have of all other helps Reliefs or Assistances Civil or Religious that are not Gods Therein a solemn Resolution in their great distress of cleaving unto God alone Both which are great and blessed effects of faith What is the bottom and foundation of this blessed Resolution namely that Proposition in thee the fatherless findeth mercy that is there is forgiveness with thee for helpless sinners This listed up their hearts in their depths and supported them in waiting unto the receiving of the blessed Promises of Mercy Pardon Grace and Holiness which ensue in the next Verses Until they came home unto them in their Efficacy and Effects they made a Life on this in thee the fatherless findeth mercy The state and condition of things seems to lye yet lower in that proposal we have Joel 2. 13 14. Rend your hearts and not your garments and turn unto the Lord your God for he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil who knoweth if he will return and repent and leave a blessing That which is proposed to the faith of those here spoken unto is that the Lord is gracious and merciful that there is forgiveness in him The Duty they are provoked unto hereupon is Gospel Repentance The Assent unto the Proposition demanded as to their own interest amounts but unto this who knowes but that the Lord may return and leave a blessing or deal with us according to the manifestation he hath made of himself that he is merciful and gracious This is far enough from any comfortable perswasion of a particular interest in that Grace mercy or Pardon But yet saith the Prophet come but thus far and here is a firm foundation of dealing with God about further discoveries of himself in a way of Grace and Mercy When a soul sees but so much in God as to conclude well Who knoweth but that he may return and have mercy upon me also it will support him and give him an entrance into further light The Church in the Lamentations gives a sad account of her state and condition in this matter For she maketh that hard conclusion against her self Chap. 3. 8. My strength and my hope is perished from the Lord. And when I cry and shout he shuts out my prayer v. 18. So far is she from a comfortable perswasion of a particular interest in Mercy and Acceptance that under her Pressures and in her Temptations she is ready positively to determine on the other side namely that she is rejected and cast off for ever What course then shall she take Shall she give over waiting on God and say there is no hope no saith she I will not take that way for v. 26. It is good that a man should both hope and quietly wait for the salvation of God But yet there seems small encouragement for her so to do if things be with her as was expressed Things indeed saith she are very sad with me My soul hath them still in remembrance and is bowed down in me v. 20. but yet somewhat I recall to mind and therefore have I hope v. 21. It is of the Lords mercy that we are not consumed because his compassions fail not There is mercy and never failing compassion in God so that though my own present condition be full of darkness and I see no deliverance Yet I purpose still to abide waiting on him who knows what those infinite stores and treasures of mercy and relief that are with him may at length afford unto me and many instances of the like kind might be added We may observe by the way how far this Relief extends it self and what it enables the soul unto As 1. The soul is enabled thereby to resign it self unto the disposal of Soveraign Grace in self-abhorrency and a Renunciation of all other wayes of Relief Lam. 3. 29. He putteth his mouth in the dust if so be there may be hope What God will is his Language Here he lyes at his disposal humble broken but abiding his pleasure Though he slay me saith Job yet I will trust in him Chap. 13. 15. It is all one how he deals with me whatever be the event I will abide cleaving unto him I will not think of any other way of extricating my self from my distress I will neither fly like Jonah nor bide like Adam nor take any other course for deliverance Saith the soul God is a God that hideth himself from me Isa. 45. 15. I walk in darkness and have no light Chap. 50. 10. My flesh faileth and my heart faileth Psal. 73. 26. So that I am overwhelmed with trouble Mine Iniquities have taken such hold on me that I cannot look up Psal. 40. 12. The Lord hath forsaken me and my God hath forgotten me Every day am I in dread and terror and am ready utterly to saint and no relief can I obtain What then shall I do Shall I curse God and dye or cry this evil is of the Lord why should I wait for him any longer Shall I take the course of the world and seeing it will be no better be wholly regardless of my latter end No I know what ever my lot and portion be that there is forgiveness with God This and that poor man trusted in him they cryed unto him and were delivered So did David in his greatest distress he encouraged his heart in the Lord his God 2 Sam. 15. 25 26. It is good for me to cast my self into his arms it may be he will frown it may be he is wroth still but all is one this way I will go as it seems good unto him to deal with me so let it be And unspeakable are the Advantages which a soul obtains by this self Resignation which the faith treated of will infallibly produce 2. It extends it self
unto a Resolution of waiting in the condition wherein the soul is This the Church comes unto Lam. 3. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. I will not give over my expectation I will not make haste nor limit God but I will lye at his foot until his own appointed time of mercy shall come Expectation and Quietness make up waiting These the soul attains unto with this supportment It looks upwards as a servant that looks to the hands of his Master still fixed on God to see what he will do to hear what he will speak concerning him missing no season no opportunity wherein any discovery of the Will of God may be made to him And this he doth in quietness without repining or murmuring turning all his complaints against himself and his own vileness that hath cut him short from a participation of that fulness of Love and Grace which is with God That this Effect also attends this Faith will fully appear in the close of the Psalm 3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness and so hath its Effect in the whole course of our obedience There is forgiveness with thee that thou maist be feared To fear the Lord is an expression comprehensive of his whole Worship and all our duty This I am encouraged saith the Psalmist unto in my depths because there is forgiveness with thee I will abide in all duties in all the wayes of thy Worship wherein thou maist be found And however it be for a while the latter end of that soul who thus abideth with God will be peace Let us then nextly see by what wayes and means it yields this supportment 1. It begets a liking of God in the soul and consequently some love unto him The soul apprehends God as one infinitely to be desired and delighted in by those who have a share in forgiveness It cannot but consider him as good and gracious however its own estate be hazardous Psal. 73. 1 2. Yet God is good to Israel to such as are of a clean heart as for me my feet were almost gone my steps had well nigh slipt However the state stands with me yet I know that God is good good to Israel and therewith shall I support my self When once this ground is got upon the soul that it considers God in Christ as one to be delighted in and loved great and blessed effects will ensue 1. Self-abhorrency and Condemnation with Resignation of all to God and permanency therein do certainly attend it 2. Still somewhat or other in God will be brought to mind to relieve it under faintings some new springs of hope will be every day opened 3. And the soul will be insensibly wrought upon to delight it self in dealing with God Though in its own particular it meets with frowns chidings and repulses yet this still relieves him that God is so as hath been declared so that he sayes however it be yet God is good and it is good for me to wait upon him Without this discovery the soul likes not God and whatever it doth with respect unto him it is because it dares do no otherwise being overawed with his terror and greatness And such Obedience God may have from Devils 2. It removes sundry overwhelming difficulties that lye in the souls way before it close with this discovery of forgiveness As 1. It takes away all those Hinderances that were formerly insisted on from the Greatness Holiness and severity of God the inexorableness and strictness of the Law and the natural actings of conscience rising up against all hopes of forgiveness All these are by this faith removed and taken out of the way Where this faith is it discovers not only forgiveness as hath been shewed but also the true nature of Gospel forgiveness It reveals it as flowing from the Gracious Heart of the Father through the blood of the Son Now this Propitiation in the blood of the Son removeth all these difficulties even antecedently unto our special sense of an interest therein It shews how all the properties of God may be exalted and the Law fulfilled and yet forgiveness given out to sinners And herein lyes no small advantage unto a soul in its approaches unto God All those dreadful Apprehensions of God which were wont to beset him in the first thoughts of coming to him are now taken out of the way so that he can quietly apply himself unto his own particular concernments before him 2. In particular it removes the overwhelming consideration of the unspeakable greatness of sin This presseth the soul to death when once the heart is possessed with it Were not their sins so great such as no heart can imagine or tongue declare it might possibly be well with them say distressed sinners They are not so troubled that they are sinners as that they are great sinners Not that these and those sins they are guilty of but that they are great sins attended with fearful aggravations Otherwise they could deal well enough with them Now though this discovery free men not from the entanglement of their sins as theirs yet it doth from the whole entanglement of their sins as great and many This consideration may be abstracted The soul sees enough in God to forgive great sins though it doth not as yet to forgive his sins That great sins shall be pardoned this discovery puts out of Question Whether his sin shall be pardoned is now all the enquiry Whatever any faith can do that this faith will do unless it be the making of particular Application of the things believed unto it self The soul then can no longer justly be troubled about the greatness of sin the infiniteness of forgiveness that he sees in God will relieve him against it All that remains is that it is his own sin about which he hath to deal whereof afterwards These and the like difficulties are removed by it 3. It gives some Life in and Encouragement unto duty And that First Unto duty as duty Eying God by faith in such a fulness of Grace the soul cannot but be encouraged to meet him in every way of duty and to lay hold upon him thereby Every way leading to him as leading to him must be well liked and approved of and Secondly To all duties and herein lyes no small advantage God is oftentimes found in duties but in what or of what kind he will be found of any one in particular is uncertain This faith puts the soul on all So it did the Spouse in the parallel to that in hand Cant. 3. 2 3 4. Now what supportment may be hence obtained is easily apprehended supportment not from them or by them but in them as the means of entercourse between God and the soul. From these Effects of this discovery of forgiveness in God there things will ensue which are sufficient to maintain the spiritual life
of the soul. 1. A Resolution to abide with God and to commit all unto him This the word as was observed teaches us There is forgiveness with thee and therefore thou shalt be feared Because this I found this I am perswaded of therefore I will abide with him in the way of his Fear and Worship This our Saviour calls unto John 15. 4. Abide in me except you do so ye can hear no fruit So the Lord representing his taking of the Church unto himself under the Type of the Prophets taking an Adulteress in vision doth it on these terms Hos. 3. 3. Thou shalt abide for me many dayes Thou shalt not play the Harlot and thou shalt not be for another man so will I also be for thee Now this abiding with God intimates two things 1. Oppositions Solicitations and Temptations unto the contrary 2. Forbearing to make any other choice as unto that end for which we abide with God 1. It argues Oppositions To abide to be stable and permanent is to be so against Oppositions Many discouragements are ready to rise up in the soul against it In Fears especially that it shall not hold out that it shall be rejected at last that all is nought and â—ypocritical with it that it shall not be forgiven that God indeed regards it not and therefore it may well enough give over its hopes which seem often as the giving up of the Ghost will assault it Again Oppositions arise from corruptions and temptations unto sin contrary to the Life of faith And these often proceed to an high degree of prevalency so that the guilt contracted upon them is ready to cast the soul quite out of all expectation of mercy I shall one day perish by these means saith the soul if I am not already lost But now where faith hath made this discovery of forgiveness the soul will abide with God against all these discouragements and Oppositions It will not leave him it will not give over waiting for him So David expresseth the matter in the instance of himself Psal. 73. 2. But as for me my feet were almost gone my steps had well nigh slipt and v. 13. Verily I have cleansed my heart in vain but yet after all his conflicts this at last he comes unto v. 26. Though my flesh and my heart faileth yet v. 28. It is good for me to draw near unto God I will yet abide with God I will not let go his fear nor my profession Although I walk weakly lamely unevenly yet I will still follow after him As it was with the Disciples when many upon a strong temptation went back from Christ and walked no more with him Jesus said unto them will ye go away also to which Peter replyes in the name of the rest of them Lord to whom shall we go thou hast the words of Eternal Life John 6. 66 67 68. It is thus and thus with me saith the soul I am tossed and afflicted and not comforted little life little strength real guilt many sins and much disconsolation What then faith God by his word Wilt thou go away also no saith the soul there is forgiveness with thee thou hast the words of Eternal Life and therefore I will abide with thee 2. This abiding with God argues a forbearance of any other choice Whilst the soul is in this condition having not attained any evidences of its own special interest in forgiveness Many Lovers will be soliciting of it to play the harlot by taking them into its embraces Both self-righteousness and sin will be very importunate in this matter The former tenders it self as exceeding useful to give the soul some Help Assistance and supportment in its condition Samuel doth not come saith Saul and the Philistins invade me I will venture and offer Sacrifice my self contrary to the Law The Promise doth not come to the soul for its particular relief it hath no evidence as to an especial interest in forgiveness Temptation invades the mind try thy self sayes it to take relief in somewhat of thine own providing And this is to play the harlot from God To this purpose self-righteousness variously disguises it self like the Wise of Jeroboam when she went to the Prophet Sometimes it appears as duty sometimes as signs and tokens but its end is to get somewhat of the faith and trust of the soul to be fixed upon it But when the soul hath indeed a discovery of forgiveness it will not give ear to these solicitations No saith it I see such a Beauty such an Excellency such a desireableness and suitableness unto my wants and condition in that forgiveness that is with God that I am resolved to abide in the Gospel desire and expectation of it all the dayes of my life here my choice is fixed and I will not alter And this Resolution gives glory to the Grace of God When the soul without an evidence of an interest in it yet prefers it above that which with many reasonings and pretences offers it self as a present relief unto it Hereby is God glorified and Christ exalted and the spiritual life of the soul secured 2. This discovery of forgiveness in God with the effects of it before mentioned will produce a Resolution of waiting on God for peace and consolation in his own time and way He that believeth will not make haste Isa. 28. 16. not make haste to what not to the enjoyment of the thing believed Haste argues precipitation and impatience this the soul that hath this discovery is freed from resolving to wait the time of Gods appointment for peace and consolation God speaking of his accomplishment of his Promises sayes I the Lord will hasten it Isa. 60. 22. Well then if God will hasten it may not we hasten to it nay saith he I will hasten it but in its time All oppositions and impediments considered it shall be hastned but in its time its due time its appointed time And this the soul is to wait for and so it will As when Jacob had seen the beauty of Rachel and loved her he was contented to wait seven years for the enjoyment of her to be his wife and thought no time long no toyle too hard that he might obtain her so the soul having discovered the beauty and excellency of forgiveness as it is with God as it is in his gracious Heart in his eternal purpose in the Blood of Christ in the Promise of the Gospel is resolved to wait quietly and patiently for the time wherein God will clear up unto it it s own personal interest therein Even one experimental embracement of it even at the hour of death doth well deserve the waiting and obedience of the whole course of a mans life And this the Psalmist manifests to have been the Effect produced in his heart and spirit For upon this discovery of forgiveness in God he resolveth both to wait upon him himself and encourageth others so to do 3. This prepares
the words themselves that he uses according as we opened them before 2. In the Emphatical reduplication yea triplication of his expression of it I wait for God my soul waiteth for God my soul for the Lord. 3. In the Comparison instituted between his discharge of his duty and others performances of a corporal watch with the greatest care and diligence more than they that watch for the morning So that we have 1. The duty he performed earnest Waiting and Expectation 2. The Object of his waiting Jehovah himself 3. His Supportment in that duty the Word of promise 4. The Manner of his performance of it 1. With Earnestness and diligence 2. With Perseverance Let us then now Consider the Words as they contain the frame and working of a sin entangled soul. Having been raised out of his depths by the discovery of forgiveness in God as was before declared yet not being immediately made partaker of that forgiveness as to a comforting sense of it he gathers up his soul from wandring from God and supports it from sinking under his present condition It is saith he Jehovah alone with whom is forgiveness that can relieve and do me good his favour his loving kindness his communication of mercy and Grace from thence is that which I stand in need of on him therefore do I with all heedfulness attend on him do I wait my soul is filled with expectation from him surely he will come to me he will come and refresh me though he seem as yet to be afar of and to leave me in these depths yet I have his word of promise to support and stay my soul on which I will lean untill I obtain the enjoyment of him and his kindness which is better than life And this is the frame of a sin entangled Soul who hath really by faith discovered forgiveness in God but is not yet made partaker of a comforting refreshing sense of it And we may represent it in the ensuing Observations Obs. 1. The first proper fruit of faiths discovery of forgiveness in God unto a sin distressed soul is waiting in patience and Expectation Obs. 2. The proper Object of a sin distressed souls waiting and expecting is God himself as reconciled in Christ I have waited for Jehovah Obs. 3. The Word of promise is the souls great supportment in waiting for God in thy Word do I hope Obs. 4. Sin distressed Souls wait for God with earnest intention of mind diligence and expectation from the redoubling of the Expression Obs. 5. Continuance in waiting untill God appears to the soul is necessary and prevailing Necessary as that without which we cannot attain assistance and prevailing as that wherein we shall never fail Obs. 6. Establishment in waiting where there is no present sense of forgiveness yet gives the soul much secret Rest and Comfort This Observation ariseth from the influence that these Verses have unto those that follow The Psalmist having attained thus far can now look about him and begin to deal with others and exhort them to an Expectation of Grace and mercy And thus though the soul be not absolutely in the haven of Consolation where it would be yet it hath cast out an Anchor that gives it Establishment and Security Though it be yet tossed yet it is secured from Shipwrack and is rather sick than in danger A waiting Condition is a condition of Safety Hence it is that he now turns himself to others and upon the Experience of the discovery that he had made of forgiveness in God and the Establishment and consolation he found in waiting on him he calls upon and incourageth others to the same duty v. 7 8. The Propositions laid down I shall briefly pass through still with respect unto the State and Condition of the Soul represented in the Psalm Many things that might justly be insisted on in the improvement of these Truths have been anticipated in our former General Rules To them we must therefore sometimes have recourse because they must not be again repeated On this account I say we shall pass through them with all briefness possible yet so as not wholly to omit any directions that are here tendred unto us as to the guidance of the soul whose condition and the working of whose faith is here described This therefore in the first place is proposed The first proper fruit of faiths discovery of forgiveness in God unto a sin-distressed soul is waiting in patience and expectation This the Psalmist openly and directly applies himself unto and expresseth to have been as his duty so his practice And he doth it so emphatically as was manifested in the opening of the words that I know not that any duty is any where in the Scripture so recommended and lively represented unto us You must therefore for the right understanding of it call to mind what hath been spoken concerning the state of the soul inquired into its depths intanglements and sense of sin with its Application unto God about those things As also remember what hath been delivered about the nature of forgiveness with the Revelation that is made of it unto the faith of Believers And that this may be done where the soul hath no refreshing sense of its own interest therein It knows not that its own sins are forgiven although it believes that there is forgiveness with God Now the principal duty that is incumbent on such a soul is that laid down in the proposition namely patient waiting and expectation Two things must be done in reference hereunto First The nature of the duty it self is to be declared And secondly The necessity and usefulness of its practice is to be evinced and demonstrated For the Nature of it something hath been intimated giving light into it in the opening of the words here used by the Psalmist to express it by But we may observe that these duties as required of us do not consist in any particular acting of the soul but in the whole spiritual frame and deportment of it in reference unto the End aimed at in and by them And this waiting as here and elsewhere commended unto us and which is comprehensive of the especial duties of the soul in the case insisted on and described comprehends these three things 1. Quietness in Opposition to haste and tumultuating of spirit 2. Diligence in Opposition to spiritual sloth despondency and neglect of means 3. Expectation in Opposition to despair distrust and other proper immediate actings of unbelief 1. Quietness Hence this waiting it self is sometimes expressed by silence To wait is to be silent Lam. 3. 6. It is good both to hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be silent for the salvation of the Lord that is to wait quietly as we have rendred the word And the same word we render sometimes to rest as Psal. 37. 7. Rest on the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto him where it is joyned with hoping or waiting as that which belongs unto
restless heartless desiring that it were otherwise with you Means are to be used that relief may be obtained What those means are is known unto all Mortification of sin prayer meditation due attendance upon all Gospel Ordinances conferring in General about spiritual things advising in particular about our own state and condition with such who having received the tongue of the learned are able to speak a word in season to them that are weary are required to this purpose And in all these are diligence and perseverance to be exercised or in vain shall men desire a delivery from their entanglements God the proper Object of the souls waiting in its distresses and depths We have seen what the duty is intended in the proposition we are nextly to consider the Reason also of it why this is the great first and principal duty of souls who in their depths have it discovered unto them that there is forgiveness with God And the reason hereof is that which is expressed in our second Observation before mentioned namely That the proper object of a sin distressed souls waiting and expectation is God himself as revealed in Christ. I have saith the Psalmist waited for Jehovah It is not this or that mercy or Grace this or that help or relief but it is Jehovah himself that I wait for Here then we must do two things first shew in what sense God himself is the object of the waiting of the soul. 2. How it appears from hence that waiting is so necessary a Duty 1. It is the Lord himself Jehovah himself that the soul waiteth for It is not Grace mercy or relief absolutely considered but the God of all Grace and help that is the full adaequate object of the souls waiting and Expectation only herein he is not considered absolutely in his own Nature but as there is forgiveness with him What is required hereunto hath been at large before declared It is as he is revealed in and by Jesus Christ as in him he hath found a Ransome and accepted the Attonement for sinners in his blood as he is a God in Covenant so he is himself the Object of our waiting And that First Because all troubles depths entanglements arise from 1. The Absence of God from the soul and 2. From his displeasure The Absence of God from the soul by his departure withdrawing or hiding himself from it is that which principally casts the soul into its depths Woe unto them saith the Lord when I depart from them Hos. 9. 12. And this woe this sorrow doth not attend only an universal a total departure of God from any but that also which is gradual or partial in some things in some seasons When God withdraws his enlightning his refreshing his comforting presence as to any wayes or means whereby he hath formerly communicated himself unto the souls of any then woe unto them sorrows will befall them and they will fall into depths and entanglements Now this condition calls for waiting If God be withdrawn if he hides himself what hath the soul to do but to wait for his return So saith the Prophet Isa. 8. 17. I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him If God hide himself this is the natural and proper duty of the soul to wait and to look for him Other course of relief it cannot apply it self unto What that waiting is and wherein it doth consist hath been declared Patient seeking of God in the wayes of his Appointment is comprized in it this the Prophet expresseth in that word I will look for him indeed the same in the Original with that in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will earnestly look out after him with expectation of his return unto me Secondly A sense of Gods displeasure is another cause of these depths and troubles and of the continuance of the soul in them notwithstanding it hath made a blessed discovery by faith that there is with him forgiveness this hath been so fully manifested through the whole preceding discourse that it need not again be insisted on All hath respect unto sin and the reason of the trouble that ariseth from sin is because of the displeasure of God against it What then is the natural posture and frame of the soul towards God as displeased shall he contend with him shall he harden himself against him shall he despise his wrath and anger and contemn his threatnings or shall he hide himself from him and so avoid the effects of his wrath who knows not how ruinous and pernitious to the soul such courses would be and how many are ruined by them every day patient waiting is the souls only reserve on this account also And Secondly This duty in the occasion mentioned is necessary upon the account of the Greatness and soveraignty of him with whom we have to do My soul waiteth for Jehovah Indeed waiting is a duty that depends on the distance that is between the persons concerned in it namely he that waiteth and he that is waited on so the Psalmist informs us Psal. 123. 2. It is an action like that of Servants and Handmaids towards their Masters or Rulers And the greater this distance is the more cogent are the reasons of this duty on all occasions And because we are practically averse from the due performance of this duty or at least quickly grow weary of it notwithstanding our full conviction of its necessity I shall a little insist on some such considerations of God and our selves as may not only evince the necessity of this duty but also satisfie us of its reasonableness that by the first we may be engaged into it and by the latter preserved in it Two things we may to this purpose consider in God in Jehovah whom we are to wait for First His Being and the absolute and essential properties of his nature Secondly Those Attributes of his nature which respect his dealing with us both which are suited to beget in us affections and a frame of spirit compliant with the duty proposed Considerations of God rendring our Waiting on him Reasonable and Necessary His glorious Being 1. Let us consider the infinite glorious Being of Jehovah with his absolute incommunicable essential Excellencies and then try whether it doth not become us in every condition to wait for him and especially in that under consideration This course God himself took with Job to recover him from his discontents and complaints to reduce him to quietness and waiting He sets before him his own Glorious Greatness as manifested in the works of his power that thereby being convinced of his own ignorance weakness and infinite distance in all things from him he might humble his soul into the most submissive dependance on him and waiting for him And this he doth accordingly chap. 42. 6. I abhor saith he my self and repent in dust and ashes His soul now comes to be willing to
exhortation doth not lie so much in this that there is Redemption with God as that this Redemption is plenteous or abundant Secondly Here is an intimation in the Word it self of that Relation which the Goodness and Grace of God proposed hath to the blood of Christ whence it is called Redemption This as was shewed in the opening of the words hath respect unto a price the price whereby we are bought that is the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners Redemption which properly denotes actual deliverance is said to be with God or in him as the effect in the cause The causes of it are his own Grace and the blood of Christ. There are these prepared for the redeeming of Believers from sin and trouble unto his own glory And herein lyeth the incouragement that the Psalmist proposeth unto the performance of the duty exhorted unto namely to wait on God It is taken from God himself as all incouragements unto sinners to draw nigh unto him and to wait for him must be Nothing but himself can give us confidence to go unto him And it is suited unto the state and condition of the soul under consideration Redemption and Mercy are suited to give relief from sin and misery Thirdly The last verse contains a promise of the issue of the performance of this duty He shall redeem his people from all their iniquities Two things are observable in the words 1. The Certainty of the Issue or event of the duty mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall or he will redeem he will assuredly do so Now although this in the Psalmist is given out by Revelation and is a new promise of God yet as it relates to the condition of the soul here expressed and the discovery made by saith of forgiveness and Redemption with God the Certainty intended in this Assertion is built upon the principles before laid down Whence therefore doth it appear whence may we infallibly conclude that God will redeem his Israel from all their iniquities I answer 1. The Conclusion is drawn from the Nature of God There is forgiveness and Redemption with him and he will act towards his people suitably to his own nature There is Redemption with him and therefore he will redeem forgiveness with him and therefore he will forgive As the Conclusion is certain and infallible that wicked men ungodly men shall be destroyed because God is Righteous and holy his Righteousness and Holiness indispensibly requiring their destruction so is the Redemption and Salvation of all that believe certain on this account namely because there is forgiveness with him he is good and gracious and ready to forgive his Goodness and Grace requires their Salvation 2. The Conclusion is certain upon the account of Gods Faithfulness in his Promises He hath promised that those who wait on him shall not be ashamed that their expectation shall not be disappointed whence the Conclusion is certain that in his time and way they shall be redeemed 2. There is the Extent of this deliverance or Redemption shall redeem Israel from all their Iniquities It was shewed in the opening of the verse that this word denotes either sin procuring trouble or trouble procured by sin and there is a respect unto both sin and its punishment From both from all of both kind God will redeem his Israel Not this or that evil this or that sin but from all evil all sin He will take all sins from their souls and wipe all tears from their Eyes Now God is said to do this on many accounts 1. On the account of the Great Cause of all actual deliverance and Redemption the blood of Christ. He hath laid an assured foundation of the whole work the price of Redemption is paid and they shall in due time enjoy the Effects and fruits of it 2. Of the Actual Communication of the Effects of that Redemption unto them This is sure to all the Elect of God to his whole Israel They shall all be made partakers of them And this is the end of all the promises of God and of the grace and mercy promised in them namely that they should be means to exhibit and give out to Believers that Redemption which is purchased and prepared for them and this is done two wayes 1. Partially initially and gradually in this life Here God gives in unto them the pardon of their sins being justified freely by his grace and in his Sanctification of them through his spirit gives them delivery from the power and dominion of sin Many troubles also he delivers them from and from all as far as they are Poenal or have any mixture of the Curse in them 2. Compleatly Namely when he shall have freed them from sin and trouble and from all the effects and consequents of them by bringing them unto the enjoyment of himself in Glory 3. The Words being thus opened we may briefly in the next place consider what they express concerning the State Condition or Actings of the soul which are represented in this Psalm Having himself attained unto the State before described and being engaged resolvedly into the performance of that duty which would assuredly bring him into an haven of full rest and peace the Psalmist applyes himself unto the residue of the Israel of God to give them incouragement unto this duty with himself from the Experience that he had of a blessed success therein As if he had said unto them Ye are now in Affictions and under troubles and that upon the account of your sins and provocations A condition I Confess sad and deplorable but yet there is hope in Israel concerning these things For consider how it hath been with me and how the Lord hath dealt with me I was in depths inexpressible and saw for a while no way or means of delivery But God hath been pleased graciously to reveal himself unto me as God pardoning Iniquity transgression and sin and in the Consolation and supportment which I have received thereby I am waiting for a full participation of the fruits of his Love Let me therefore prevail with you who are in the like condition to steer the same course with me Only let your expectations be fixed in mercy and Soveraign Grace without any regard unto any priviledge or worth in your selves Rest in the plenteous redemption those stores of Grace which are with Jehovah and according to his faithfulness in his promises he will deliver you out of all perplexing troubles Having thus opened the Words I shall now only name the doctrinal Observations that are tendred from them and so put a close to these Discourses As Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls Hope in the Lord This hath been sufficiently discovered and confirmed on sundry passages in the Psalm Obs. 2. The Ground of all hope and Expectation of relief in sinners is meer Grace Mercy and Redemption Hope in the Lord
for with him there is Redemption All other grounds of hope are false and deceiving Obs. 3. Inexhaustible stores of Mercy and Redemption are needful for the incouragement of sinners to rest and wait on God With him is plentiful Redemption Such is your misery so pressing are your fears and disconsolations that nothing less than boundless Grace can relieve or support you there are therefore such Treasures and stores in God as are suited hereunto With him is Plenteous Redemption Obs. 4. The Ground of all the dispensation of Mercy Goodness Grace and forgiveness which is in God to Sinners is laid in the blood of Christ. Hence it is here called Redemption Unto this also we have spoken at large before Obs. 5. All that wait on God on the account of Mercy and Grace shall have an undoubted Issue of peace He shall redeem Israel let him saith God lay hold of my Arm that he may have peace and he shall have peace Isa. 27. 3. Obs. 6. Mercy given to them that wait on God shall in the close and issue be every way full and satisfying He shall redeem his people from all their Iniquities And these Propositions do arise from the words as absolutely considered and in themselves If we mind their Relation unto the peculiar Condition of the soul represented in this Psalm they will yet afford us the ensuing Observations Obs. 1. They who out of depths have by faith and waiting obtained mercy or are supported in waiting for a sense of believed mercy and forgiveness are fitted and only they are fitted to Preach and declare Grace and mercy unto others This was the Case with the Psalmist Upon his emerging out of his own depths and streights he declares the mercy and redemption whereby he was delivered unto the whole Israel of God Obs. 2. A saving participation of Grace and forgiveness leaves a deep Impression of its fulness and excellency on the soul of a sinner So was it here with the Psalmist Having himself obtained Forgiveness he knows no bounds or measure as it were in the extolling of it There is with God Mercy Redemption Plenteous Redemption redeeming from all Iniquity I have found it so and so will every one do that shall believe it Now these Observations might all of them especially the two last receive an useful improvement But whereas what I principally intended from this Psalm hath been at large insisted on upon the first verses of it I shall not here further draw forth any Meditations upon them but content my self with the Exposition that hath been given of the design of the Psalmist and sense of his words in these last verses FINIS 1. Out of the depths have I cryed unto thee O Lord. 2. Lord hear my voice let thine ears be attentive to the voyce of my supplications 3. If thou Lord shouldst mark iniquities O Lord who shall stand 4. But there is forgiveness with thee that thou maist be feared 5. I wait for the Lord my soul doth wait and in his word do I hope 6. My soul waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption 8. And he shall redeem Israel from all his Iniquities General Scope of the whole Psalm The two first Verses opened Depths of trouble on the account of Sin Depths of Sin wherein they consist The Nature and Extent of supplies of Grace according to the Covenant The Power of Indwelling Sin Gods Soveraignty in dealing with Believers in their sins Sins occasioning great distresses Aggravations of sins causing distresses The second Verse opened Actings of a Believer under distress from sin False ways of relieving souls in distress Earnestness of a distressed soul in its Applications unto God Grounds of earnestness in Applications unto God Earnestness c. wherein it consisteth Verse 3. opened Propositions from Verse 3. Terror arising from a sense of the guilt of sin Gods marking sin and mans salvation inconsistent The souls actings towards a Recovery Sense of sin wherein it consists Nature and Causes of Gospel convictions of sin Acknowledgement of sin the true nature of it Self-condemnation wherein it consists Miscarriages in persons convinced of sin The fourth Verse opened Doctrinal Observations from V. 4. No approaching unto God without a discovery of forgiveness Forgiveness a great Mysterie Testimony of a natural consciscience against the forgiveness of sin Testimony of the Law against the forgiveness of sin False Presumptions of Forgiveness The true Nature of Gospel forgiveness Forgiveness as it relates to the Nature of God Forgiveness as it relates to the free Acts of Gods Will. Forgiveness as it hath respect to the blood of Christ. Forgiveness as it relates unto the Promise What faith respects in Forgiveness Forgiveness discovered to Faith alone Discovery of Forgiveness a great supportment Particular Assurance attainable Duty of Believers to endeavour Assurance Causes and Effects of Assurance Saving Faith where there is no Assurance Discovery of forgiveness a great supportment to intangled souls Effects of the Discovery of Forgiveness in God Means whereby a Discovery of Forgiveness yields supportment Abiding with God wherein it consisteth Waiting on God from a Discovery of Forgiveness Discovery of Forgiveness prepares the soul to receive it Vain pretences of Faith discovered Essential properties of Gods nature how made known Free Acts of Gods Will how they may be known Forgiveness not revealed by the work of Providence about the first sin Forgiveness discovered in the first Promise Sacrifices an Evidence of Forgiveness Forgiveness with God manifested by his Prescription of Repentance Confirmation of the Truth of Forgiveness necessary Necessity of producing Arguments to prove forgiveness Some sinners actually pardoned and accepted with God Patience of God towards the World an evidence of forgiveness Experience of the Saints giveing Testimony to Forgiveness The Evidence that is in Spiritual Experience Religious Worship of sinners an Evidence of Forgiveness with God Especial Ordinances evidencing forgiveness Prayer for the Pardon of sin commanded Forgiveness manifested in the New Covenant Nature Use and End of the first Covenant Reason of Alteration of the first Covenant Forgiveness confirmed by the Oath of God Forgiveness confirmed by the Name of God 〈◊〉 of Gods Nature manifesting Forgiveness What it is to give Glory to God Glory arising to God by Forgiveness Forgiveness manifested in the Death of Christ. Our Obligation unto mutual forgiveness proves forgiveness in God Properties of Divine forgiveness Forgiveness believed by Few Exhortations unto Believing Terms of Peace with God Equal and Holy Certainty of the final Ruine of them who believe not Exhortation to Believing enforced Christ the only Judge of our spiritual condition Self-condemnation consistent with Gospel Justification and Peace Gospel Assurance wherein it consisteth Sense of sin consistent with Assurance Sorrow for sin consistent with Assurance Sense of the power of sin consistent with Assurance Fears and Temptations consistent with Assurance The Nature and Effects of Gospel Assurance Effects of Gospel Assurance in Believers Waiting necessary to obtain Peace Search of Sin necessary to consolation Unbelief and Jealousie distinguished Different Effects of Unbelief and Jealousie Differences between faith and spiritual sense Spiritual sense wherein it consists Foundation and Spiritual Building distinguished Complaints fruitless and heartless to be avoided Hasty Expressions concerning God to be avoided Judgement of mens states in the hand of Christ alone The least Appearances of Grace to be improved Afflictions a cause of spiritual disquictments Means of the Aggravation of Affliction Rules to be observed concerning Afflictions Objections against Believing from the State of the Soul Two different estates whereunto all men belong Saving Grace specifically distinct from common Grace Difference between the State of Grace and Nature discernable Believers may know themselves to be born of God Rules whereby men may judge of their Condition in respect of Inherent Grace Objections from weakness in Duty and the power of Sin V. 5 6. V. 5 6. opened Waiting the first fruit of Faith in a way of Duty Waiting on God wherein it consists God himself the Object of our Waiting Waiting on God whence so necessary Considerations of Gods Being and Attributes rendring Waiting necessary Considerations of Gods Righteousness in his Judgements Considerations of our own Condition tending to Humble us Supportment in trouble from the Word of Promise Psal. 130. v. 7 8. Exposition of vers 7 8.