Having in and from his great depths, verse 1, addressed himself with fervent, redoubled cries, yea, outcries to God, and to him alone, for relief, verses 1, 2; having also acknowledged his iniquities, and considered them according to the tenor of the law, verse 3 ; he con- fesseth himself to be lost and undone for ever on that account, verse o. But he abides not in the state of self-condemnation and dejec- tion of soul ; he says not, " There is no hope ; God is a jealous God, a holy God, I cannot serve him; his law is a fiery law, which I can- not stand before; so that I had as good give over, sit down and perish, as contend any longer ! " No ; but searching by faith into the discovery that God makes of himself in Christ through the covenant of grace, he finds a stable foundation of encouragement to continue waiting on him, with expectation of mercy and pardon.
Propositions or observations from the former exposition of the words — The first proposed to confirmation — No encouragement for any sinner to approach unto God v/ithout a discovery of forgiveness.
From the words unfolded, as they lie in their contexture in the psalm, the ensuing propositions do arise: —
384 AN EXPOSITION UPON PSALM cxxx. [Ver.4<.
First, Faith's discovery of forgiveness in God, though it have no present sense of its own pecuhar interest therein, is the great sup- portment of a sin-perplexed soul.
Secondly, Gospel forgiveness, whose discoveiy is the sole support- ment of sin-distressed souls, relates to the gracious heart or good will of the Father, the God of forgiveness, the propitiation that is made by the blood of the Son, and free condonation or pardon according to the tenor of the covenant of grace.
Thirdly, Faith's discovery of forgiveness in God is the sole bottom of adherence to him, in acceptable worship and reverential obedience.
The first of these is that whose confirmation and improvement I principally aim at; and the others only so far as they have coin- cidence therewith, or may be used in a subserviency to the illustra- tion or deinonstration thereof.
In the handling, then, of this truth, that it may be of the more advantage unto them whose good is sought and intended in the pro- posal and management of it, I shall steer this course, and show, —
First, That there is not the least encouragement to the soul of a sinner to deal with God without this discovery.
Secondly, That this discovery of forgiveness in God is a matter great, holy, and mysterious; and which very few on gospel abiding grounds do attain unto.
Thirdly, That yet this is a great, sacred, and certain truth, as from the manifold evidences of it may be made to appear.
Fourthly, That this is a stable supportmeut unto a sin-distressed soul shall be manifested, and the whole applied, according to the several concernments of those who shall consider it.
First. There is not the least encouragement for the soul of a sinner to entertain any thoughts of approaching unto God luithout this discovery. All the rest of the world is covered with a deluge of wrath. Tliis is the only ark whereunto the soul may repair and find rest. All without it is darkness, curse, and terror.
We have an instance and example of it, beyond all exception, in Adam. When he knew himself to be a sinner (and it was imjiossible for him, as we shall show afterward, to make a discovery of any such thing as forgiveness with God), he laid aside all thoughts of treating with him ; the best of his foolish contrivance was for an escape : Gen. iii. 10, "I heard thy voice," saith he to God, " in the garden, and I Avas afraid, because I was naked; and I HID myself" Nothing but " Thou shalt die the deatli," sounded in his ears. In the morning of that day, he was made by the hand of God; a few hours before, he had converse and communion with him, with boldness and peace; why, then, doth nothing now but fear, flying, and hiding, possess him? Adam had sinned, the promise was not yet given, no revela-
Ver. 4.] NO approach to god without forgiveness. SS5
tion made of forgiveness in God ; and what other course than that vain and foolish one to fix upon he knew not. No more can any of his posterity, without this revelation. What else any of them hath fixed on in this case hath been no less foolish than his hiding; and in most, more pernicious. When Cain liad received his sentence from God, it is said " he went out i^y^] ''?.^>'P, from the presence" or face " of the Lord," Gen. iv. 16. From his providential presence he could never subduct himself: so the psalmist informs us at large, Ps. cxxxix. 7-10. The very heathen knew, by the light of nature, that guilt could never drive men out of the reach of God : —
" Quo fugis Encelade ? quascunque accesseris oras Sub Jove semjjor oris,"
They knew that drA.r} (the vengeance of God) would not spare sin- ners, nor could be avoided. Acts xxviii. 4. From God's gracious presence, which he never enjoyed, he could not depart. It was, then, his presence as to his worship, and all outward acts of communion, that he forsook, and departed from. He had no discovery by faith of forgiveness, and therefore resolved to have no more to do with God, nor those who cleaved to him ; for it respects his course, and not any one particular action.