sole foundation of all our expectations of a blessed portion in that which is to come it certainly requires the best and utmost of our endeavours as to look into the nature causes and effects of it so especially into the wayes and means whereby we may be made partakers of it and how that participation may be secured unto us unto our peace and consolation as also into that Love that Holiness that obedience that fruitfulness in good works which on the account of this Grace God expecteth from us and requireth at our hands An Explication of these things is that which I have designed to ensue and follow after in these discourses and that with a constant eye as on the one hand to the sole rule and Standard of Truth the Sacred Scriptures especially that part of it which is under peculiar consideration so on the other to the Experience and Service unto the edification of them that do believe whose spiritual benefit and advantage without any other consideration in the World is armed at in the publishing of them Imprimatur Octob. 12. 1668. Rob. Grove R. P. Humph. Dom. Episc. Lond. Ã sac Dom. AN EXPOSITION UPON PSALM CXXX Psalm 130. OUt of the depths have I cryed unto thee O Lord. Lord hear my voyce let thine ears be attentive to the voyce of my supplications If thou Lord shouldst mark iniquities O Lord who shall stand But 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 My soul waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption And he shall redeem Israel from all his Iniquities A PARAPHRASE Verse 1 2. O Lord through my manifold sins and provocations I have brought my self into great distresses Mine Iniquities are alwayes before me and I am ready to be overwhelmed with them as with a flood of waters for they have brought me into depths wherein I am ready to be swallowed up But yet although my distress be great and perplexing I do not I dare not utterly despond and cast away all hopes of relief or recovery Nor do I seek unto any other remedy way or means of relief but I apply my self to thee Jehovah to thee alone And in this my Application unto thee the greatness and urgency of my troubles makes my soul urgent earnest and pressing in my supplications Whilst I have no rest I can give thee no rest Oh therefore attend and hearken unto the voyce of my crying and supplications Ver. 3. IT is true O Lord thou God great and terrible that if thou shouldst deal with me in this Condition with any man living with the best of thy Saints according to the strict and exact tenor of the Law which first represents it self to my guilty Conscience and troubled soul If thou shouldst take notice of observe and keep in Remembrance mine or their or the Iniquity of any one to the end that thou mightest deal with them and recompence unto them according to the sentence thereof there would be neither for me nor them any the least expectation of deliverance all flesh must fail before thee and the spirits which thou hast made and that to Eternity for who could stand before thee when thou shouldst so execute thy displeasure Ver. 4. BUt O Lord this is not absolutely and universally the state of things between thy Majesty and poor sinners Thou art in thy Nature infinitely Good and Gracious ready and free in the purposes of thy will to receive them And there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them in the mediation and blood of thy dear Son That they have assured foundations of concluding and believing that there is pardon and forgiveness with thee for them and which in the way of thine appointments they may be partakers of This way therefore will I with all that fear thee persist in I will not give over leave thee or turn from thee through my fears discouragements and despondencies but will abide constantly in the observation of the worship which thou hast prescribed and the performance of the Obedience which thou dost require having great encouragements so to do Ver. 5. ANd herein upon the account of the forgiveness that is with thee O Lord do I wait with all patience quietness and perseverance In this work is my whole soul engaged even in an earnest expectation of thy approach unto me in a way of grace and mercy And for my encouragement therein hast thou given out unto me a blessed word of Grace a faithful word of promise wherein my hope is fixed Ver. 6. YEa in the performance and discharge of this duty my soul is intent upon thee and in its whole frame turned towards thee and that with such diligence and watchfulness in looking out after every way and means of thy appearance of thy manifestation of thy self and coming unto me that I excell therein those who with longing desire heedfulness and earnest expectation do wait and watch for the appearance of the morning and that either that they may rest from their night watches or have light for the duties of thy Worship in the Temple which they are most delighted in Ver. 7 8. HErein have I found that Rest peace and satisfaction unto my own soul that I cannot but invite and encourage others in the like Condition to take the same course with me Let then all the Israel of God all that fear him learn this of me and from my experience Be not hasty in your distresses despond not despair not turn not aside unto other remedies but hope in the Lord for I can now in an especial manner give testimony unto this that there is mercy with him suited unto your relief Yea whatever your distress be the Redemption that is with him is so bounteous plenteous and unsearchable that the undoubted issue of your performance of this duty will be that you shall be delivered from the guilt of all your sins and the perplexities of all your troubles General Scope of the whole Psalm THE design of the Holy Ghost in this Psalm is to express in the Experience of the Psalmist and the working of his faith the state and condition of a soul greatly in it self perplexed relieved on the account of Grace and acting it self towards God and his Saints suitably to the discovery of that Grace unto him A great design and full of great Instruction And this general Prospect gives us the parts and scope of the whole Psalm for 1. We have the state and condition of the soul therein represented with his deportment in and under that state and condition in ver 1 2. Out of the depths have I cryed
unto thee O Lord Lord hear my voyce let thine ears be attentive to the voyce of my supplications 2. His enquiry after relief and therein are two things that present themselves unto him the one whereof which first offers the consideration of its self to him in his distress he deprecates ver 3. If thou Lord shouldst mark iniquity O Lord who shall stand The other he closeth withal and finds relief in it and supportment by it ver 5. But there is forgiveness with thee that thou mayest be feared Upon this his discovery and fixing on relief there is the acting of his Faith and the deportment of his whole Person 1. Towards God ver 5 6. I wait for the Lord my soul doth wait and in his word do I hope My soul waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning 2. Towards the Saints ver 7 8. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption And he shall redeem Israel from all his Iniquities All which parts and the various concernments of them must be opened severally And this also gives an account of what is my design from and upon the words of this Psalm namely to declare the perplexed intanglements which may befall a gracious soul such a one as this Psalmist was with the nature and proper workings of Faith in such a condition Principally aiming at what it is that gives a soul relief and supportment in and afterward deliverance from such a perplexed estate The Lord in Mercy dispose of these Meditations in such a way and manner as that both he that writes and they that read may be made partakers of the benefit relief and consolation intended for his Saints in this Psalm by the Holy Ghost The State and Condition of the soul represented in the Psalm The two first Verses opened The State and Condition of the soul here represented as the Basis on which the process of the Psalm is built with its deportment or the general acting of its Faith in that state is expressed in the two first Verses Out of the depths have I cryed unto thee O Lord. Lord hear my voyce let thine ears be attentive to the voyce of my supplications 1. The present state of the soul under consideration is included in that expression out of the Depths Some of the Antients as Chrysostom suppose this expression to relate unto the depths of the heart of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the mouth or tongue only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the depth and bottom of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the deepest recesses of the mind And indeed the word is used to express the depths of the hearts of Men but utterly in another sense Psal. 64. 6. The heart is deep But the obvious sense of the place and the constant use of the word will not admit of this Interpretation è Profund is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number Profunditates or depths It is commonly used for Vallies or any deep places whatever but especially of Waters Vallies and deep Places because of their Darkness and Solitariness are accounted places of horror helplesness and trouble Psal. 23. 4. When I walk in the Valley of the shadow of Death that is in the extremity of danger and trouble The Moral use of the word as expressing the state and condition of the souls of men is metaphorical These Depths then are difficulties or pressures attended with fear horror danger and trouble And they are of two sorts 1. Providential in respect of outward distresses Calamities and Afflictions Psal. 69. 1. Save me O God for the waters are come in unto my soul I stick in the mire of the deep and there is no standing I am come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the depths of waters and the flood overflows me It is trouble and the extremity of it that the Psalmist complains of and which he thus expresseth He was brought by it into a condition like unto a man ready to be drowned being cast into the bottom of deep and miry waters where he had no firm foundation to stand upon nor ability to come out as he farther explains himself ver 15. 2. There are internal Depths Depths of Conscience upon the account of sin Psal. 88. 6. Thou hast laid me in the lowest pit in darkness in the deeps What he intends by this expression the Psalmist declares in the next words v. 7. Thy wrath lyeth hard upon me Sense of Gods wrath upon his conscience upon the account of sin was the deep he was cast into So v. 15. speaking of the same matter saith he I suffer thy terrors and v. 16. Thy fierce wrath goeth over me Which he calls water waves and deeps according to the Metaphor before opened And these are the deeps that are here principally intended Clamat sub molibus fluctibus iniquitatum suarum sayes Austin on the place He cryes out under the weight and waves of his sins This the ensuing Psalm makes evident Desiring to be delivered from these depths out of which he cryed he deals with God wholly about mercy and forgiveness and it is sin alone from which forgiveness is a Deliverance The Doctrine also that he preacheth upon his Delivery is that of Mercy Grace and Redemption as is manifest from the close of the Psalm And what we have deliverance by is most upon our hearts when we are delivered It is true indeed that these deeps do oftentimes concurr as David speaks Deep calleth upon deep Psal. 4. 2. 7. The deeps of Affliction awaken the Conscience to a deep sense of sin But sin is the Disease Affliction only a Symptome of it and in attending a Cure the disease it self is principally to be heeded the symptome will follow or depart of its self Many Interpreters think that this was now Davids condition by great trouble and distress he was greatly minded of sin and we must not therefore wholly pass over that intendment of the word though we are chiefly to respect that which he himself in this address unto God did principally regard This in general is the state and condition of the soul mannaged in this Psalm and is as the key to the ensuing discourse or the hinge on which it turns As to my intendment from the Psalm That which ariseth from hence may be comprized in these two Propositions 1. Gracious souls after much Communion with God may be brought into inextricable depths and intanglements on the account of sin For such the Psalmist here expresseth his own condition to have been and such he was 2. The inward root of outward distresses is principally to be attended in all pressing tryals sin in Afflictions Gracious souls may be brought into depths on the account of sin What those Depths are Before I
promise and learn to measure things not according to the present state and apprehensions of their mind but according unto what God hath declared concerning them And there are sundry Excellencies in the promises when hoped in or trusted in that tend unto the establishment of the soul in this great duty of waiting As 1. That Grace in them that is the Good Will of God in Christ for help relief satisfaction pardon and salvation is suited unto all particular conditions and wants of the soul. As Light ariseth from the Sun and is diffused in the beams thereof to the especial use of all creatures enabled by a visive faculty to make use of it so cometh Grace forth from the Eternal Good Will of God in Christ and is diffused by the promises with a blessed contemporation unto the conditions and wants of all Believers There can nothing fall out between God and any soul but there is grace suited unto it in one promise or another as clearly and evidently as if it were given unto him particularly and immediately And this they find by experience who at any time are enabled to mix effectually a promise with faith 2. The Word of promise hath a wonderfull mysterious especial impression of God upon it He doth by it secretly and ineffably communicate himself unto Believers When God appeared in a dream unto Jacob he awaked and said God is in this place and I knew it not He knew God was every where but an intimation of his especial presence surprized him So is a soul surprized when God opens himself and his Grace in a promise unto him It cryes out God is here and I knew it not Such a near approach of God in his Grace it finds as is accompanied with a refreshing surprizal 3. There is an especial Engagement of the Veracity and Truth of God in every promise Grace and Truth are the two ingredients of an Evangelical promise the matter and form whereof they do consist I cannot now stay to shew where in this especial engagement of Truth in the promise doth consist Besides it is a thing known and confessed But it hath an especial influence to support the soul when hoped in in its duty of waiting For that hope can never make ashamed or leave the soul unto disappointments which stayes its self on Divine Veracity under a special engagement And this is that duty which the Psalmist engageth himself in and unto the performance of as the only way to obtain a comfortable interest in that forgiveness which is with God and all the gracious effects thereof And in the handling hereof as we have declared its nature and necessity so we have the Psalmists directions for its practice unto persons in the like condition with him for the attaining of the end by him aimed at so that it needs no further Application That which remains of the Psalm is the Address which he makes unto others with the encouragement which he gives them to steer the same course with himself and this he doth in the two last verses which to compleat the Exposition of the whole Psalm I shall briefly explain and pass through as having already dispatched what I principally aimed at Verse 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 I shall proceed in the opening of these words according unto the method already insisted on First the meaning of the principal words shall be declared then the sense and importance of the whole Thirdly the Relation that they have unto the condition of the soul expressed in the Psalm must be manifested from all which Observations will arise for our Instruction and Directions in the like cases wherein we are or may be concerned Let Israel hope in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope Israel in Jehovah Trust or expect the same word with that vers 5. In his word do I hope properly to expect to look for which includes hope and adds some further degree of the souls acting towards God it is an earnest looking after the thing hoped for expecta ad Dominum hope in him and look up to him For with the Lord quia or quoniam because seeing that with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy the verb substantive as usual is omitted which we supply there is Mercy Grace Bounty Goodness Good-will This word is often joyned with another discovering its importance and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness or Mercy and Truth These are as it were constituent parts of Gods Promises It is of Goodness Grace Bounty to promise any undue mercy And it is of Truth or Faithfulness to make good what is so promised The LXX commonly render this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pardoning mercy as it is every where used in the New Testament And with him is plenteous Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him as before speaking unto God v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee there is the meaning of which expression hath been opened at large Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redeem the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption This word is often used for a proper Redemption such as is made by the intervention of a price and not a meer Assertion unto liberty by power which is sometimes also called Redemption Thus it is said of the money that the first born of the children of Israel which were above the number of the Levites were redeemed with that Moses took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption that is the Redemption money the price of their Redemption Numb 3. 49. And Psal. 49. 8. The Redemption of mens souls is precious it cost a great price The Redemption then that is with God relates unto a Price Goodness or mercy with respect unto a price becomes Redemption that is actively the cause or means of it What that price is see Matth. 20. 20. 1 Pet. 1. 18. Plenteous Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multa copi sa much abundant plenteous It is used both for Quantity and Quality much in quantity or plenteous abundant and in Quality that is precious excellent And it is applied in a good and bad sense so it is said of our sins Ezek. 9. 6. our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are increased or multiplied or are great many in number and hainous in their nature or quality And in the other sense it is applied unto the mercy of God whereby they are removed it is great or plenteous it is excellent or precious V. 8. And he that is the Lord Jehovah he with whom is plenteous Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall redeem or make them partakers of that Redemption that is with him He shall redeem Israel that is those who hope and trust in him From all his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his
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.
and they who received it not rejected the counsel of God concerning their salvation Luke 7. 10. And so perished in their sins This is the summe of the blessed invitation given by Wisdom Prov. 9. 1 2 3 4 5. And here men stumble fall and perish Prov. 1. 29 30. 2. You that have found grace and favour to accept of these terms and thereby to obtain peace with God Learn to live in an holy Admiration of his condescension and love therein That he would provide such terms That he would reveal them unto you that he would enable you to receive them Unspeakable Love and Grace lyes in it all Many have not these terms revealed unto them few find favour to accept of them and of whom is it that you have obtained this peculiar mercy Do you aright consider the nature of this matter The Scripture proposeth it as an object of eternal admiration So God loved the World herein is love not that we loved God but he loved us first Live in this Admiration and do your utmost in your several capacities to prevail with your Friends Relations Acquaintance to hearken after this great treaty of peace with God whose terms we shall nextly consider as before in generall they were expressed 2. The terms provided for you and proposed unto you are equal holy righteous yea pleasant and easie Hes. 2. 18 19. They are not such as a cursed guilty sinner might justly expect but such as are meet for an infinitely Good and Gracious God to propose not suited to the Wisdom of man but full of the wisdom of God 2 Cor. 2. 6 7. The poor convinced wretch thinking of dealing with God Micah 6. 6 7. rolls in his mind what terms he is like to meet withall and fixes on the most dreadfull difficult and impossible that can be imagined If saith he any thing be done with this Great and most high God it must be by Rivers Thousands and Ten Thousands Children first born whatever is dreadfull and terrible to Nature whatever is impossible for me to perform that is it which he looks for But the matter is quite otherwise The terms are wholly of another nature it is a way of meer mercy a way of free forgiveness The Apostle lays it down Rom. 3. 23 24 25. it is a way of propitiation of pardon of forgiveness in the blood of Christ the Terms are the Acceptance of the forgiveness that we have described Who would not think now that the whole world would run in to be made partakers of these terms willingly accepting of them But it proves for the most part quite otherwise Men like not this way of all others It had been something says Naaman if the Prophet had come and done so and so but this Go wash and be clean I do not like it I am but deluded Men think within themselves that had it been some great thing that was required of them that they might be saved they would with all speed address themselves thereunto but to come to God by Christ to be freely forgiven without more adoe they like it not Some rigid austere penances some compensatory obedience some satisfactory mortification or Purgatory had been a more likely way This of meer pardon in and by the Cross it is but folly 1 Cor. 1. 18. 20. I had rather saith the Jew have it as it were by the works of the Law Rom. 9. 32. and Chap. 10. 3. This way of Grace and Forgiveness I like not So say others also So practise others every day either this way is wholly rejected or it is mended by some additions which with God is all one with the rejection of it Here multitudes of Souls deceive themselves and perish I know not whether be more difficult to perswade an unconvinced person to think of any terms or a convinced Person to accept of these Let men say what they will and pretend what they please yet practically they like not this way of Forgiveness I shall therefore offer some subservient Considerations tending to the furtherance of your Souls in the Acceptance of the Terms proposed 1. This is the way these are Terms of Gods own choosing He found out this way he established it himself He did it when all was lost and undone He did it not upon our desire request or proposal but meerly of his own Accord and why should we contend with him about it If God will have us saved in a way of meer mercy and forgiveness If his Wisdom and Soveraignty be in it shall we oppose him and say we like it not Yet this is the language of unbelief Rom. 10. 3 4. Many poor Creatures have disputed it with God untill at length being over-powered as it were by the Spirit have said If it must be so and God will save us by Mercy and Grace let it be so we yield our selves to his will and yet throughout their disputes dreamed of nothing but that their own unworthiness only kept them from closing with the Promise of the Gospel Of this nature was that way of Sathan whereby he deceived our first Parents of their Interest in the Covenant of works the terms of it saith he as apprehended by you are unequal Yea hath God said ye shall eat of every Tree of the Garden but of the Tree of Knowledge of good and evil ye shall not eat lest ye die come you shall not dye for God doth know in the day you eat thereof your eyes shall be opened There is no proportion between the disobedience and the threatning The Issue cannot be such as is feared And by these means he ruined them Thus also he proceeds to deprive Souls of their Interest in the Covenant of Grace whereunto they are invited The Terms of it are unequall how can any man believe them There is no proportion between the Obedience and the Promise To have pardon forgiveness life and blessed Eternity on believing who can rest in it And here lyes a conspiracy between Sathan and unbelief against the Wisdom Goodness Love Grace and Soveraignty of God The poyson of this deceit lyes in this that neither the Righteousness nor the Mercy of God is of that infiniteness as indeed they are The Apostle to remove this fond imagination calls us to the pleasure of God 1 Cor. 1. 27. It pleased God by the foolishness of Preaching that is by the Gospel preached which they esteemed foolishness to save Believers He suffered men indeed to make tryall of other wayes and when their insufficiency for the Ends men proposed to themselves was sufficiently manifested it pleased him to reveal his way And what are we that we should contend about it with him This Rejection of the way of personal Righteousness and choosing the way of Grace and Forgiveness God asserts Jerem. 31. 31 32 33 34. Behold the dayes come saith the Lord that I will make a new Covenant with the house of Israel and the house of Judah Not according to the Covenant
iniquities that is of the Elect Israel and every individual amongst them But the word signifies trouble as well as sin especially that trouble or punishment that is for sin So Cain expresseth himself upon the denunciation of his sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin that is the punishment thou hast denounced against my sin is too great or heavy for me to bear Gen. 4. 13. There is a near affinity between sin and trouble noxam poena sequitur punishment is inseparable from iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the word here used signifies either sin with reference unto trouble due to it or trouble with respect unto sin whence it proceeds And both may here be well intended God shall redeem Israel from all his sins and troubles that have ensued thereon And this is the signification of the words which indeed are plain and obvious And these words close up the Psalm He who began with depths his own depths of sin and trouble out of which and about which he cryed out unto God is so incouraged by that prospect of grace and forgiveness with God which by faith he had obtained as to preach unto others and to support them in expectation of deliverance from all their sin and trouble also And such for the most part are all the exercises and trials of the children of God Their Entrance may be a strom but their close is a calm Their beginning is oftentimes trouble but their latter end is peace peace to themselves and advantage to the Church of God For men in all ages coming out of great trials of their own have been the most instrumental for the good of others For God doth not greatly exercise any of his but with some especial end for his own glory Secondly The sense and intendment of the Psalmist in these words is to be considered and that resolves it self into three general parts 1. An Exhortation or Admonition Israel hope in the Lord or expect Jehovah 2. A ground of Incouragement unto the performance of the Duty exhorted unto Because with the Lord there is much plenteous abundant precious Redemption 3. A gracious Promise of a blessed issue which shall be given unto the performance of this duty He shall redeem Israel from all his sins and out of all his troubles In the Exhortation there occurs 1. The persons exhorted that is Israel not Israel according to the flesh for they are not all Israel which are of Israel Rom. 9. 6. But it is the Israel mentioned Psal. 73. 1. The whole Israel of God to whom he is good such as are of a clean heart that is all those who are interested in the Covenant and do inherit the promise of their forefathers who was first called by that name All Believers and the Psalmist treats them all in general in this matter 1. Because there is none of them but have their trials and intanglements about sin more or less As there is none that liveth and sinneth not so there is none sinneth and is not intangled and troubled Perhaps then they are not all of them in the same condition with him in the depths that he was plunged into Yet more or less all and every one of them is so far concerned in sin as to need his direction All the Saints of God either have been or are or may be in these depths It is a good saying of Austin on this place Valde sunt in profundo qui non clamant de profundo None so in the deep as they who do not cry and call out of the deep They are in a deep of security who are never sensible of a deep of sin 2. There is none of them whatever their present condition he but they may fall into the like depths with those of the Psalmist There is nothing absolutely in the Covenant nor in any Promise to secure them from it And what befalleth any one Believer may befall them all If any one Believer may fall totally away all may do so and not leave one in the world and so an end be put to the Kingdom of Christ which is no small evidence that they cannot so fall But they may fall into depths of sin that some of them have done so we have testimonies and instances beyond exception It is good then that all of them should be prepared for that duty which they may all stand in need of and a right discharge of it Besides the duty mentioned is not absolutely restrained to the condition before described But it is proper and accommodate unto other seasons also Therefore are all the Israel of God exhorted unto it 2. The duty it self is hoping in Jehovah with such an hope or trust as hath an expectation of relief joyned with it And there are two things included in this duty 1. The Renuntiation of any hopes in expectation of deliverance either from sin or trouble any other way hope in Jehovah this is frequently expressed where the performance of this duty is mentioned see Hos. 14. 3. Jer. 3. 22 23. And we have declared the nature of it in the exposition of the 1 and 2. verses 2. Expectation from him and this also hath been insisted on in the Observations from the verses immediately preceding wherein also the whole nature of this duty was explained and directions were given for the due performance of it Secondly The incouragement tendred unto this duty is the next thing in the words for with the Lord is plenteous Redemption wherein we may observe 1. What it is that he professeth as the great incouragement unto the duty mentioned and that is Redemption the Redemption that is with God upon the matter the same with the forgiveness before mentioned Mercy Pardon Benignity Bounty He doth not bid them hope in the Lord because they were the seed of Abraham the peculiar people of God made partakers of priviledges above all the people in the world much less because of their worthiness or that good that was in themselves but meerly upon the account of mercy in God of his Grace Goodness and Bounty The Mercy of God and the Redemption that is with him is the only ground unto sinners for hope and confidence in him 2. There are two great Concernments of this Grace the one expressed the other implied in the words The first is that it is much plenteous abundant That which principally discourageth distressed souls from a comfortable waiting on God is their fears lest they should not obtain mercy from him and that because their sins are so great and so many or attended with such circumstances and aggravations as that it is impossible they should find acceptance with God This ground of despondency and unbelief the Psalmist obviates by representing the fulness the plenty the boundless plenty of the mercy that is with God It is such as will suit the condition of the greatest sinners in their greatest depths the stores of its treasures are inexhaustible And the force of the
which I made with their Fathers in which Administration of the Covenant as far as it had respect unto Typical mercies much depended on their personal obedience But this shall be the Covenant that I will make with the house of Israel after these dayes saith the Lord I will put my Laws c. and I will forgive their iniquities and remember their sins no more Let then this way stand and the way of mans Wisdom and self Righteousness perish for ever 2. This is the way that above all others atends directly and immediately to the Glory of God God hath managed and ordered all things in this way of forgiveness so as no flesh should glory in his presence but that he that glorieth should glory in the Lord 1 Cor. 1. 29. 31. Where then is Boasting it is excluded by what Law by the Law of Works nay but by the Law of Faith Rom. 3. 27. It might be easily manifested that God hath so laid the design of saving Sinners by Forgiveness according to the Law of Faith that it is utterly impossible that any Soul should on any account whatever have the least Ground of Glorying or boasting in its self either absolutely or in comparison with them that perish If Abraham saith the same Apostle were justified by works he had whereof to glory but not before God Chap. 4. 2. The Obedience of works would have been so infinitely disproportionate to the Reward which was God himself that there had been no glorying before God but therein his Goodness and Grace must be acknowledged yet in comparison with others who yielded not the Obedience required he would have had wherein to glory But now this also is cast off by the way of forgiveness and no pretence is left for any to claim the least share in the Glory of it but God alone and herein lyes the excellency of Faith that it gives glory unto God Rom. 4. 20. the denyal whereof under various pretences is the issue of proud unbelief And this is that which God will bring all unto or they shall perish Namely that shame be ours and the whole Glory of our salvation be his alone So he expresseth his design Isa. 45. 22 23 24 25. v. 22. he proposeth himself as the only relief for Sinners Look unto me saith he and be saved all ye ends of the Earth But what if men take some other course and look well to themselves and so decline this way of meer Mercy and Grace whâ— saith he v. 23. I have sworn by my self the Word is gone out of my mouth in Righteousness and shall not return that unto me every Knee shall bow and every Tongue shall swear Look you unto that but I have sworn that you shall either do so or answer your disobedience at the day of Judgement whereunto Paul applyes those words Rom. 14. 11. what do the Saints hereupon v. 24 25. Surely shall one say in the Lord have I Righteousness and strength In the Lord shall all the seed of Israel be justified and shall glory They bring their hearts to accept of all Righteousness from him and to give all Glory unto him God at first placed Man in a blessed state and condition in such a dependance on himself as that he might have wrought out his Eternal happiness with a great Reputation of Glory unto himself Man being in this honour saith the Psalmist abode not God now fixes on another way as I said wherein all the Glory shall be his own as the Apostle at large sets it forth Rom. 3. 23 24 25 26. Now neither the way from which Adam fell nor that wherein some of the Angels continued which for the substance were the same is to be compared with this of Forgiveness as to the bringing Glory unto God I hate curiosities and conjectures in the things of God Yet upon the account of the interposition of the blood of Christ I think I may boldly say there comes more glory to God by saving one sinner in this way of Forgiveness than in giving the reward of blessedness to all the Angels in Heaven So seems it to appear from that solemn Representation we have of the Ascription of Glory to God by the whole Creation Revel 5. 9. 10 11 12 13. All centers in the bringing forth Forgiveness by the blood of the Lamb. I insist the more on this because it lyes so directly against that cursed Principle of Unbelief which reigns in the hearts of the most and often disquiets the best That a poor ungodly sinner going to God with the guilt of all his sins upon him to receive Forgiveness at his hand doth bring more Glory unto him than the obedience of an Angel men are not over-ready to think nor can be prepared for it but by it self And the formal nature of that unbelief which worketh in Convinced Sinners lyes in a refusal to give unto God the whole glory of Salvation There are many hurtfull Controversies in Religion that are managed in the World with great noyse and clamour but this is the greatest and most pernicious of them all and it is for the most part silently transacted in the souls of men although under various forms and pretences It hath also broken forth in writings and disputations that is Whether God or man shall have the Glory of Salvation or whether it shall wholly be ascribed unto God or that man also on one account or other may come in for a share Now if this be the state and condition with any of you that you will rather perish than God should have his Glory what shall we say but Go ye cursed souls perish for ever without the least compassion from God or any that love him Angels or Men. If you shall say for your parts you are contented with this course let God have the glory so you may be forgiven and saved There is yet just cause to suspect lest this be a selfish contempt of God It is a great thing to give Glory unto God by believing in a due manner Such slight returns seem not to have the least relation unto it Take heed that instead of believing you be not found mockers and so your bands be made strong But a poor Convinced Sinner may here finde encouragement Thou wouldst willingly come to Acceptance with God and so attain Salvation Oh my soul longeth for it wouldst thou willingly take that course for the obtaining those ends which will bring most Glory unto God Surely it is meet and most equal that I should do so What now if one should come and tell thee from the Lord of a way whereby thou poor sinfull self condemned creature mightst bring as much Glory unto God as any Angel in Heaven is able to doe Oh if I might bring the least glory unto God I should rejoyce in it Behold then the way which himself hath fixed on for the exaltation of his Glory Even that thou shouldst come to him meerly upon the account of Grace in