in the fault, not only from the guilt, but from the stain; not only from being censured, but from being questioned. Or is it meant by a plenteous redemption that not only he leads captivity captive, but gives gifts unto men? For what good is it to a prisoner to have his pardon, if he be kept in prison still for not paying his fees? but if the prince, together with the pardon, sends also a largess that may maintain him when he is set at liberty, this, indeed, is a plenteous redemption; and such is the redemption that God's mercy procures unto us. It not only delivers us from a dungeon, but puts us in possession of a palace; it not only frees us from eating bread in the sweat of our brows, but it restores us to Paradise, where all fruits are growing of their own accord; it not only clears us from being captives, but endears us to be children; and not only children, but heirs; and not only heirs, but co-heirs with Christ; and who can deny this to be a plenteous redemption? Or is it said a plenteous redemption in regard of the price that was paid to redeem us? for we are redeemed with a price, not of gold or precious stones, but with the precious blood of the Lamb slain before the foundation of the world. For God so loved the world that he gave his only Son to be a ransom for us; and this I am sure is a plenteous redemption.-Sir Richard Baker.

Verse 7.-"Plenteous redemption," or more literally, "redemption plenteously." He calls it plenteous, as Luther says, because such is the straitness of our heart, the slenderness of our hopes, the weakness of our faith, that it far exceeds all our capacity, all our petitions and all our desires.-J. J. Stewart Perowne.

Verses 7, 8.-This psalm containeth an evident prophecy of the Messias; in setting forth his plentiful redemption and that he should redeem Israel, that is, the Church, from all their sins. Which words in their full sense were used by an angel to Joseph, in telling him that the child's name should be JESUS, because he should save his people from their sins": Matt. i. 21.—Sir John Hayward (1560–1627), in“ David's Tears." 1623.

Verse 8.-" He will redeem." HE emphatic, He alone, for none other can. -J. J. Stewart Perowne.

Verse 8.-" From his iniquities." Not only from the punishment (as Ewald and Hupfeld). The redemption includes the forgiveness of sins, the breaking of the power and dominion of sin, and the setting free from all the consequences of sin.-J. J. Stewart Perowne.

Verse 8.- Iniquities." Iniquities of eye--has conscience no voice there? Is no iniquity ever practised by your eye? Let conscience speak. Iniquity of ear-is there no iniquity that enters into your heart through the ear? You cannot listen to a conversation in the street without iniquity entering into your heart through what Bunyan calls “Ear-gate." Iniquity of lipdo you always keep your tongue as with a bridle? Do your lips never drop anything unbecoming the gospel? Is there no carnal conversation, no angry word at home, no expression that you would not like the saints of God to hear? What! your lips always kept so strictly that there is never a single expression dropped from them which you would be ashamed to utter before an assembly of God's people? Iniquity of thought-if your eyes, ears, and lips are clean, is there no iniquity of thought? What! in that workshop within, no iniquitous suggestions, no evil workings? Oh, how ignorant must we be of ourselves, if we feel that we have no iniquity of thought! Iniquity of imagination-does not fancy sometimes bring before you scenes of sensuality in which your carnal nature is vile enough to revel? Iniquity of memory-does not memory sometimes bring back sins you formerly committed, and your evil nature is perhaps base enough to desire they had been greater? Iniquity of feeling-no enmity against God's people ever working? no pride of heart? no covetousness? no hypocrisy no self-righteousness? no sensuality? no base thought that you cannot disclose even to your bosom

3

friend? But here is the blessed promise-a promise only suited to Israel: for all but Israel lose sight of their iniquities, and justify themselves in selfrighteousness. None but Israel feel and confess their iniquities, and therefore to Israel is the promise of redemption limited: "He shall redeem Israel from all his iniquities." What! all? Yes. Not one left? No, not a trace, not a shade, not the shadow of a shade; all buried, all gone, all swallowed up, all blotted out, all freely pardoned, all cast behind God's back.-Joseph C. Philpot, 1802-1869.

Verse 8.-What a graceful and appropriate conclusion of this comprehensive and instructive psalm! Like the sun, it dawns veiled in cloud, it sets bathed in splendour; it opens with soul-depth, it closes with soul-height. Redemption from all iniquity! It baffles the most descriptive language, and distances the highest measurement. The most vivid imagination faints in conceiving it, the most glowing image fails in portraying it, and faith droops her wing in the bold attempt to scale its summit. "He shall redeem Israel from all his iniquities." The verse is a word-painting of man restored, and of Paradise regained.—Octavius Winslow.

HINTS TO THE VILLAGE PREACHER.

Verse 1.-The assertion of an experienced believer. I. I have cried-that is, I have earnestly, constantly, truthfully prayed. II. I have cried only unto thee. Nothing could draw me to other confidences, or make me despair of thee. III. I have cried in distress. At my worst, temporally or spiritually, I have cried out of the depths. IV. I therefore infer that I am thy child, no hypocrite, no apostate; and that thou hast heard and wilt hear me evermore.

Verse 1.-I. What we are to understand by "the depths." Great misery and distress. II. How men get into "the depths." By sin and unbelief. III. What gracious souls do when in "the depths." Cry unto the Lord. IV. How the Lord lifts praying souls out of "the depths": "He shall redeem," etc., verse 8.-IV. H. J. P.

Verse 1.-I. In the pit. II. The morning-star seen: "Thee, O Lord." III. Prayer flutters up "out of the depths."-W. B. II.

Verses 1, 2.-I. The depths from which prayer may rise. 1. Of affliction. 2. Of conviction. 3. Of desertion. II. The height to which it may ascend. 1. To the hearing of God. 2. To a patient hearing. "Hear my voice." 3. To an attentive hearing.

Or, I. We should pray at all times. II. We should pray that our prayers may be heard. III. We should pray until we know we are heard. IV. We should pray in faith that when heard we have the thing we have asked.

That which thou hast prayed to me against the King of Assyria I have heard." God had heard. That was enough. It was the death of Sennacherib and the overthrow of his host.-G. R.

Verses 1, 2.-Consider, I. The psalmist's condition in the light of a warning. Evidently, through sin, he came into the depths; see verses 3 and 4. Learn, 1. The need of watchfulness on the part of all. 2. That backsliding will, sooner or later, bring great trouble of soul. II. His sometime continuance in that condition, in the light of a Divine judgment: "I have cried." Certainly his first cry had not brought deliverance. 1. The realization of pardon is a Divine work, dependent upon God's pleasure. Ps. lxxxv. 8. 2. But he will not always nor often speak pardon at the first asking; for He will make His people reverence his holiness, feel the bitterness of sinning, learn caution, etc. III. His conduct while in that condition in the light of a direction. He, 1. Seeks deliverance only of God. 2. Is intensely earnest in his application: "I cried." 3. Is importunate in his pleading: "Hear my voice," etc.-J. F.

Verse 2.-Attention from God to us-how to gain it. I. Let us plead the name which commands attention. II. Let us ourselves pay attention to God's word. III. Let us give earnest attention to what we ask, and how we ask. IV. Let us attentively watch for a reply.

Verse 2.-" Lord, hear my voice." I. Though it be faint by reason of distance-hear it. II. Though it be broken because of my distress-hear it. III. Though it be unworthy on account of my iniquities-hear it.— W. H. J. P.

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Verse 3.-I. The supposition: "If thou, Lord, shouldst mark iniquities." 1. It is scriptural. 2. It is reasonable. If God is not indifferent towards men, he must observe their sins. If he is holy, he must manifest indignation against sin. If he is the Creator of conscience, he must certainly uphold its verdict against sin. If he is not wholly on the side of sin, how can he fail to avenge the mischiefs and miseries sin has caused? II. The question it suggests: Who shall stand?" A question, 1. Not difficult to answer. 2. Of solemn import to all. 3. Which ought to be seriously pondered without delay. III. The possibility it hints at. "If thou, Lord." The “if” hints at the possibility that God may not mark sin. The possibility, 1. Is reasonable, providing it can be without damage to God's righteousness; for the Creator and Preserver of men cannot delight in condemning and punishing. 2. Is a God-honouring reality, through the blood of Christ, Rom. iii. 21-26. 3. Becomes a glorious certainty in the experience of penitent and believing souls.-J. F.

Verses 3, 4.-I. The Confession. He could not stand. II. The Confidence. "There is forgiveness." III. The Consequence. "That thou mayest be feared."

Verses 3, 4.-I. The fearful supposition. II. The solemn interrogation. III. The Divine consolation.-W. J.

Verse 4.-Forgiveness with God. I. The proofs of it. 1. Divine declarations. 2. Invitations and promises, Is. i. 18. 3. The bestowment of pardon so effectually as to give assurance and joy. 2 Sam. xii. 13. Ps. xxxii. 5. Luke vii. 47-8. 1 John ii. 12. II. The reason of it. 1. In God's nature there is the desire to forgive; the gift of Christ is sufficient evidence for it. 2. But, the text speaks not so much of a desire as it asserts the existence of a forgiveness being "with" God, therefore ready to be dispensed. The blood of Christ is the reason (Col. i. 14); by it the disposition to forgive righteously manifests itself in the forgiving act: Rom. iii. 25, 26. 3. Hence, forgiveness for all who believe is sure: Rom. iii. 25; 1 John ii. 1, 2. III. The result of its realization: "That thou mayest be feared": with a reverential fear, and spiritual worship. 1. The possibility of forgiveness begets in an anxious soul true penitence, as opposed to terror and despair. 2. The hope of receiving it begets earnest seeking and prayerfulness. 3. A believing reception of it gives peace and rest, and, exciting grateful love, leads to spiritual worship and filial service.-J. F.

Verse 4.-"There is forgiveness." I. It is needed. II. God alone can give it. III. It may be had. IV. We may know that we have it.

Verse 4.-I. A most cheering announcement: " There is forgiveness with thee." 1. A fact certain. 2. A fact in the present tense. 3. A fact which arises out of God himself. 4. A fact stated in general terms. 5. A fact to be meditated upon with delight. II. A most admirable design: "That thou mayest be feared." 1. Very contrary to the abuse made of it by rebels, triflers, and procrastinators. 2. Very different from the pretended fears of legalists. 3. No pardon, no fear of God-devils, reprobates. 4. No pardon, none survive to fear him. 5. But the means of pardon encourage faith, repentance, prayer; and the receipt of pardon creates love, suggests obedience, inflames zeal.

Verse 4.-See "Spurgeon's Sermons," No. 351: "Plenteous Redemption." Verse 4.--Tender Light. I. The Angel by the Throne: "Forgiveness

with Thee." II. The shadow that enhances his sweet majesty: "If," "But." III. The homage resultant from his ministry; universal from highest to least.-W. B. H.

Verses 5, 6.-Three postures: Waiting, Hoping, Watching.

Verses 5, 6.-1. The seeking sinner. 2. The Christian mourner. 3. The loving intercessor. 4. The spiritual labourer. 5. The dying believer.

W. J.

Verses 5, 6.—I. We are to wait on God. 1. By faith: "In his word do I hope." 2. By prayer. Prayer can wait when it has a promise to rest upon. II. We are to wait for God: "I wait for the Lord." "My soul waiteth for the Lord more," etc. 1. Because he has his own time for giving. 2. Because what he gives is worth waiting for.-G. R.

Verse 6.- - More than they." I. For the darker sorrow his absence, causes. II. For the richer splendour his coming must bring. III. For the greater might of our indwelling love.-W. B. H.

Verse 6.-I. A long, dark night: The Lord absent. II. An eager, hopeful watcher: Waiting the Lord's return. III. A bright, blessed morning: The time of the Lord's appearing.-W. H. J. P.

Verse 7.-Redeeming grace the sole hope of the holiest -W. B. II. Verse 7.-I. A divine exhortation: "Let Israel hope in the LORD.' II. A spiritual reason: "For with the LORD there is mercy,' etc. III. A gracious promise: "He shall redeem Israel from all his iniquities.”—J. C. Philpot.

Verses 7, 8.-It is our wisdom to have personal dealings with God. I. The first exercise of faith must be upon the Lord himself. This is the natural order, the necessary order, easiest, wisest, and most profitable order. Begin where all begins. II. Exercises of faith about other things must still be in connection with the Lord. Mercy—“ with the Lord." Plenteous redemption "with him." III. Exercises of faith, whatever their object, must all settle on him. 66 HE shall redeem," etc.

Verse 8.-I. The Redemption: "From all iniquities." II. The Redeemer: "The Lord." See Titus ii. 14. III. The Redeemed: " Israel."W. H. J. P.

WORKS UPON THE HUNDRED AND THIRTIETH PSALM.

A TREATISE concerning the fruitful Sayings of David, THE King and Prophet, IN THE Seven Penitential Psalms. . . . By the Right Reverend Father in God IOHN FISHER, DD. and Bp. of Rochester. Printed in the Year MDCCXIV. [This is a reprint in 12mo. of the Black Letter 4to. described on page 114 of Vol. II. of "The Treasury of David." The work is more curious than useful.]

"AN EXPOSITION upon some select Psalms of David. . . . Written by that faithful servant of God M. Robert Rollok. And translated out of Latine into English by C[harles] L[umisden]. Edinborgh. . . 1600," [8vo.] contains a short exposition on Psalm CXXX. In "Select Works of Robert Rollock," edited for the Wodrow Society by William M. Gunn, Esq., Vol. I. pp. 451-481, there are two expository Sermons on Psalm CXXX.

AN EXPOSITION UPON THE HUNDRED AND THIRTIETH PSALM. Gathered out of some of the Ancient Fathers and later writers by ALEXANDER ROBERTS. Bachelor of Divinity and Preacher of the Word of God at Kings Linn in Norfolk. London. . . 1610. [4to.]

David's Tears. By SIR JOHN HAYWARD, Knight, Doctor of Lawe. London. Printed by John Bell, 1623. [4to.] On Psalms VI., XXXII., and

CXXX.

THE SAINTS COMFORTS. Being the substance of diverse Sermons. Preached on Psalm 130, the beginning [verses 1-5]. By a Reverend Divine now with God. [Richard Sibbes.] London. 1638. [18mo.] Reprinted in Vol. VI. of Sibbes' Works, Nichol's edition, 1863.

A Godly and Fruitful Exposition on the CXXX. PSALME, the sixt of the Penitentials, in A SACRED SEPTENARIE, OR, A GODLY AND FRUITFULL EXPOSITION ON THE SEVEN PSALMS OF REBy Mr. ARCHIBALD SYMSON, late Pastor of the church

PENTANCE.

at Dalkeeth in Scotland. LONDON. . . 1638. [4to.]

...

In "MEDITATIONS AND DISQUISITIONS upon The Three last Psalmes of DAVID. By SIR RICHARD BAKER, Knight" [4to. 1639], there is an Exposition of Psalm CXXX. It will be found in Higham's reprint [1882] of Sir R. Baker's Expositions of the Psalms, pp. 257-271.

A Practical Exposition upon Psalm CXXX.; wherein the Nature of the Forgiveness of Sin is declared; the Truth and Reality of it asserted; and the case of a Soul Distressed with the Guilt of Sin, and Relieved by a Discovery of Forgiveness with God, is at large Discoursed [By John Owen, D.D., 4to.], 1668, 1669, 1680. There are modern reprints of this Exposition; and it is in Vol. VI. of Owen's Works, edited by W. H. Goold, 1881.

In "The Whole Works of Robert Leighton, D.D., Archbishop of Glasgow, 4 vols., 8vo., 1725," there are "Meditations on Psalm CXXX." Vol. II. pp. 510-540.

FORTY-FIVE SERMONS upon THE CXXX. PSALM. Preached at IRWIN. By that Eminent Servant of Jesus Christ, Mr. George Hutcheson [— 1678], Minister of the Gospel. Edinburgh 1691. [Svo.]

In "Sermons preached in Christ Church, Brighton, from October, 1877, to July, 1878, by the Rev. James Vaughan, M.A. [London, 1878]," there is a Course of Lenten Sermons on the 130th Psalm, entitled "

Heaven."

Steps to