To the Reader

Christian reader,

THE ensuing Exposition and discourses are intended for the benefit of those, whose spiritual state and condition is represented in the Psalmm here explained. That these are not a few, that they are many; yea, that to some part or parts of it, they are all who believe, both the scriptures and their own Experience will bear testimony. Some of them it may be will inquire into, and after their own concernments as they are here declared. To be serviceable to their faith, peace, and Spiritual consolation, has been the whole of my design. If they meet with any discovery of truth, any due application of it to their consciences, any declaration of the sense and mind of the Holy Ghost in the scriptures suitable unto their condition, and useful to their edification, much of my end and purpose is obtained. I know some there are that dislike all discourses of this nature, and look upon them with contempt and scorn. But why they should so do, I know not, unless the gospel it self, and all the mysteries of it be folly unto them. sin and grace in their original causes, various respects, consequents, and ends, are the principal subjects of the whole scripture, of the whole Revelation of the will of God to Mankind. In these do our present and eternal concernments lye, and from and by them has God designed the great and everlasting exaltation of his own glory. Upon these do turn all the transactions that are between God and the souls of men. That it should be an endeavour needless, or superfluous, to inquire into the will of God about, and our own interest in these things, who can imagine? Two waies there are whereby this may be done. First, Speculatively, by a due investigation of the nature of these things, according as their doctrine is declared in the scripture. An endeavour according to the mind of God herein, is just and commendable, and comprehensive of most of the chief heads of Divinity. But this is not to be engaged in for its own sake. The knowledge of God and spiritual things have this proportion unto practical Sciences, that the end of all its notions and doctrines consists in practice. Wherefore, Secondly, These things are to be considered practically, that is, as the souls and consciences of men are actually concerned in them, and conversant about them. How men contract the guilt of sin, what sense they have, and ought to have thereof, what danger they are liable unto thereon, what perplexities and distresses their souls and consciences are reduced to thereby, what courses they fix upon for their relief, as also what is that grace of God whereby alone they may be delivered, wherein it consists, how it was prepared, how purchased, how it is proposed, and how it may be attained; what effects and consequents a participation of it does produce, how in these things faith and obedience unto God, dependance on him, submission to him, waiting for him, are to be exercised, is the principal work that those who are called unto the dispensation of the gospel ought to inquire into themselves, and to acquaint others withall. In the right and due management of these things, whether by writing, or oral-instruction, with prudence, diligence, and zeal, does consist their principal usefulness in reference unto the glory of God, and the everlasting welfare of the souls of men: And they are under a great mistake, who suppose it an easie and a common matter to treat of these practical things usefully, to the edification of them that do believe. Because both the nature of the things themselves, with the concerns of the souls and consciences of all sorts of persons in them, require that they be handled plainly, and without those intermixtures of secular Learning, and additions of ornaments of speech, which discourses of other natures may, on ought to be composed and set off withall; some judging by mere outward appearances, especially if they be of them from whom the true nature of the things themselves treated of are hid, are ready to despise and scorn the plain management of them, as that which has nothing of wisdom or learning accompanying of it, no effects of any commendable ability of mind for which it should be esteemed. But it is not expressible how great a mistake such persons through their own darkness and ignorance do labor under. In a right spiritual understanding, in a due perception and comprehension of these things, the things of the sins of Men and grace of God, consists the greatest part of that wisdom, of that soundness of mind, of that knowledge rightly so called, which the gospel commands, exhibits and puts a valuation upon. To reveal and declare them unto others in words of truth and Soberness, fit and meet to express them unto the understandings of men opened and enlightned by the same spirit, by whom the things themselves are originally revealed, to derive such sacred spiritual Truths from the word, and by a due preparation to communicate and apply them to the souls and Consciences of men, contains a principal part of that ministerial skill and ability which are required in the dispensers of the gospel; and wherein a severe exercise of sound learning, judgement, and care is necessary to be found, and may be fully expressed. Into this Treasurie towards the Service of the House of God, it is, that I have cast my mite in the ensuing Exposition and discourses on the 130th. Psalmm. The design of the Holy Ghost was therein to express and represent in the person and condition of the Psalmmist the case of a soul intangled, and ready to be overwhelmed with the guilt of sin, relieved by a discovery of grace and forgiveness in God, with its deportment upon a participation of that relief. After the Exposition of the words of the Text, my design and endeavour has been only to enlarge the Pourtraicture here given us in the Psalmm, of a Believing soul in and under the condition mentioned; to render the lines of it more visible, and to make the Characters given in its description more legible; and withall to give unto others in the like condition with the Psalmmist, a light to understand and discern themselves in that Image and representation, which is here made of them in the person of another. To this end have I been forced to enlarge on the two great heads of sin and grace; especially on the latter here called the forgiveness that is with God. An Interest herein, a participation hereof being our principal concernment in this world, and the 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 expects from us, and requirs 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.

Christian reader,

The following exposition and discourses are intended for the benefit of those whose spiritual condition is reflected in the Psalm explained here. Both Scripture and personal experience testify that this describes not just a few people, but many — in fact, all who believe will find themselves in some part of it. Some readers may look here to understand their own situation as it is described. My entire purpose has been to serve their faith, peace, and spiritual comfort. If they find any truth clearly revealed, any proper application of it to their conscience, or any faithful explanation of the Holy Spirit's meaning in Scripture that fits their condition and builds them up, then much of my goal has been accomplished. I know there are some who dislike discourses of this kind and look down on them with contempt. But I cannot see why they should, unless the Gospel itself and all its mysteries are foolishness to them. Sin and grace — in their original causes, their various dimensions, their results, and their purposes — are the central subjects of all Scripture, of the entire revelation of God's will to humanity. Our present and eternal wellbeing depends on these things, and through them God has designed the great and everlasting display of His own glory. All transactions between God and the souls of men turn on these matters. Who could imagine it unnecessary or superfluous to inquire into God's will about these things, and into our own stake in them? There are two ways this inquiry can be made. First, speculatively — by carefully examining the nature of these things as their teaching is set out in Scripture. An endeavor of this kind, done according to the mind of God, is right and praiseworthy, and covers most of the chief topics of Christian doctrine. But it should not be pursued as an end in itself. The knowledge of God and spiritual things relates to practical disciplines in this way: the purpose of all its ideas and doctrines is found in practice. Therefore, second, these things must also be considered practically — that is, as they actually concern the souls and consciences of real people. How people accumulate the guilt of sin; what sense they have of it, and what sense they ought to have; what danger they face because of it; what anguish and distress it brings to their souls and consciences; what remedies they turn to for relief; and also what the grace of God is by which alone they can be delivered, what it consists of, how it was prepared, how it was purchased, how it is offered, and how it may be received — together with what effects and results follow from receiving it, and how faith, obedience to God, dependence on Him, submission to Him, and waiting for Him are to be exercised in all of this — this is the chief work of those called to preach the Gospel, to investigate for themselves and to make known to others. Rightly and faithfully handling these things — whether in writing or in preaching, with wisdom, diligence, and zeal — is where their greatest usefulness lies, for the glory of God and the eternal good of human souls. Those who suppose it is an easy and ordinary matter to address these practical things in a way that truly builds up believers are greatly mistaken. Because the nature of these subjects, and the way they touch the souls and consciences of all kinds of people, require that they be handled plainly and without the mixture of secular learning or the ornaments of style that discourses on other topics may rightly include. Some people, judging only by outward appearance — especially those to whom the true nature of these subjects is hidden — are quick to despise and mock the plain handling of them, as though it showed no wisdom or learning worthy of respect. But it is impossible to overstate how great a mistake such people make, driven by their own spiritual blindness and ignorance. A true spiritual understanding, a real grasp and comprehension of sin and the grace of God, makes up the greatest part of that wisdom, that soundness of mind, that genuine knowledge which the Gospel commands, displays, and values. To reveal and declare these things to others in words of truth and clarity, fitted to express them to minds opened and enlightened by the same Spirit through whom they were originally revealed; to draw these sacred spiritual truths from Scripture and, through careful preparation, apply and communicate them to the souls and consciences of people — this contains a major part of the ministerial skill and ability required of Gospel ministers, and calls for rigorous exercise of solid learning, judgment, and care. It is into this treasury, for the service of God's house, that I have placed my small contribution in the following exposition and discourses on the 130th Psalm. The Holy Spirit's design in that Psalm was to express and represent, through the person and condition of the Psalmist, the experience of a soul caught up in and nearly overwhelmed by the guilt of sin, then brought to relief through a discovery of grace and forgiveness in God, along with how that soul then carries itself after receiving that relief. After expounding the words of the text, my goal and effort has been simply to fill out the portrait the Psalm gives us of a believing soul in that condition — to make its lines more visible, and the marks of its description more readable. My aim has also been to give others who are in the same condition as the Psalmist a light by which to recognize themselves in that image and representation made of them in the person of another. To that end I have been led to expand on the two great themes of sin and grace — especially on the latter, here called the forgiveness that is with God. Having a share in this, being made a partaker of it, is our greatest concern in this life and the sole foundation of all our hopes for a blessed portion in the life to come. It therefore certainly calls for our best and fullest effort — to look into its nature, causes, and effects, and especially into the ways and means by which we may be made partakers of it, and how that participation may be secured to us for our peace and comfort, as well as into the love, holiness, obedience, and fruitfulness in good works that God requires of us on account of this grace. An explanation of these things is what I have designed to pursue in these discourses — always keeping one eye on the sole rule and standard of truth, the Holy Scriptures (especially the portion under particular consideration), and the other eye on the experience and edification of those who believe, whose spiritual benefit and growth, without any other consideration in the world, is the aim in publishing them.