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. ix. 6. but it is the Israel mentioned, Psal. lxxiii. 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 entanglements about sin, more or less. As there is none that liveth and sinneth not;' so there is none sinneth, and is not entangled 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 be, 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 accomodate unto other seasons also. Therefore are all the Israel of God exhorted unto it.

2. The duty itself, is hoping in Jehovah, with such a hope or trust, as hath an expectation of relief joined with it. And there are two things included in this duty.

1. The renunciation 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. xiv. 3. Jer. iii. 22, 23. And we have declared the nature of it in the exposition of the first and second 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.

2. The encouragement tendered 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 encouragement 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 privileges above all the people in the world; much less because of their worthiness, or that good that was in themselves, but merely 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 exhortation doth not lie so much in this, that there is redemption with God, as that this redemption is plenteous or abundant.

2. Here is an intimation in the word itself, 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 blood of Christ. There are these prepared for the redeeming of believers from sin and trouble, unto his own glory. And herein lieth the encouragement 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 encouragements 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.

3. 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 faith, 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 indispensably 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 God's 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 ef fects 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 ways.

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 this 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 penal, or have any mixture of the curse in them.

2. Completely; 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.

Thirdly, 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 a haven of full rest and peace; the psalmist applies himself unto the residue of the Israel of God, to give them encouragement 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 afflictions, 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 awhile 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 sovereign grace, without any regard unto any privilege or worth in yourselves. 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 tendered 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 suffici