Providence causeth some special word in the Preaching of the Gospel or the Administration of some Ordinance thereof peculiarly suited to the state and condition of the soul by the wayes of rebuke or perswasion to come nigh and enter the inmost parts of the heart The soul cannot but take notice that God is nigh to him that he is dealing with him and caling on him to look to him for assistance And he seldom gives such warnings to his Saints but that he is nigh them in an eminent manner to give them relief and help if in answer unto his call they apply themselves unto him but if his care and kindness herein be neglected his following reproofs are usually more severe Seventhly Sins that bring scandal seldom suffer the soul to escape depths Even in great sins God in chastening takes more notice oft-times of the scandal than the sin as 2 Sam. 12. 14. Many professors take little notice of their worldliness their pride their passion their lavish tongues but the world doth and the Gospel is disadvantaged by it and no wonder if themselves find from the hand of the Lord the bitter fruits of them in the issue And many other such Aggravations of sins there are which heighten provocations in their own nature not of so dreadful an aspect as some others into a guilt plunging a soul into depths Those which have been named may suffice in the way of instance which is all that we have aimed at and therefore forbear enlargements on the several heads of them The consideration of some Aggravations of the guilt of these sins which bring the soul usually into the condition before laid down shall close this discourse First The soul is furnished with a Principle of Grace which is continually operative and working for its preservation from such sins The new Creature is living and active for its own growth increase and security according to the tenor of the Covenant of Grace Gal. 5. 17. it lusteth against the flesh It is naturally active for its own preservation and increase as new born Children have a natural inclination to the food that will keep them alive and cause them to grow 1 Pet. 2. 2. The soul then cannot fall into these entangling sins but it must be with an high neglect of that very Principle which is bestowed upon it for quite contrary ends and purposes The labourings lustings desires crying of it are neglected Now it is from God and of God and is the Renovation of his Image in us that which God owneth and careth for the wounding of its vitals the stifling its operations the neglect of its endeavours for the souls preservation do alwayes attend sins of the importance spoken unto Secondly Whereas this new Creature this principle of life and obedience is not able of it self to preserve the soul from such sins as will bring it into depths there is full provision for continual supplies made for it and all its wants in Jesus Christ. There are treasures of relief in Christ whereunto the soul may at any time repair and find succour against the incursions of sin He sayes to the soul as David unto Abiathar when he fled from Doeg Abide with me fear not he that seeketh my life seeketh thy life but with me thou shalt be in safety Sin is my Enemy no less than thine it seeketh the life of thy soul and it seeketh my life abide with me for with me thou shalt be in safety This the Apostle exhorts us unto Heb. 4. 16. Let us come boldly to the Throne of Grace that we may obtain mercy and find grace to help in time of need If ever it be a time of need with a soul it is so when it is under the assaults of provoking sins At such a time there is suitable and seasonable help in Christ for succour and relief The new Creature beggs with sighs and groans that the soul would apply it self unto him To neglect him with all his Provision of Grace whilst he stands calling unto us open unto me for my head is filled with dew and my locks with the drops of the night to despise the sighing of the poor Prisoner the new Creature by sin appointed to dye cannot but be an high provocation May not God complain and say see these poor creatures they were once intrusted with a stock of Grace in themselves this they cast away and themselves into the utmost misery thereby That they might not utterly perish a second time their portion and stock is now laid up in another a safe Treasurer in him are their lives and comforts secured But see their wretched negligence they venture all rather than they will attend to him for succour And what think we is the heart of Christ when he sees his Children giving way to conscience wasting sins without that application unto him which the life and peace of their own souls calls upon them for These are not sins of daily infirmity which cannot be avoided but their guilt is alwayes attended with a neglect more or less of the relief provided in Christ against them The means of preservation from them is blessed ready nigh at hand the concernment of Christ in our preservation great of our souls unspeakable to neglect and despise means Christ souls peace and life must needs render guilt very guilty Thirdly Much to the same purpose may be spoken about that signal provision that is made against such sins as these in the Covenant of Grace as hath been already declared But I shall not farther carry on this discourse And this may suffice as to the state and condition of the soul in this Psalm represented We have seen what the depths are wherein it is intangled and by what wayes and means any one may come to be cast into them The next thing that offers it self unto our consideration is the deportment of a gracious soul in that state and condition or what course it steers towards a delivery The Duty and Actings of a Believer under distresses from a sense of sin His Application unto God To God alone Earnestness and intention of mind therein The words of these two first Verses declare also the deportment of the soul in the condition that we have described that is what it doth and what course it steers for relief I have cryed unto thee O Lord Lord hear my voice let thine ears be attentive to the voyce of my supplications There is in the words a General Application made in a tendency unto relief wherein is first to be considered to whom the Application is made and that is JEHOVAH I have cryed unto thee Jehovah God gave out that Name to his people to confirm their faith in the stability of his Promises Exod. 3. He who is BEING himself will assuredly give being and subsistance to his promises Being to deal with God about the promises of grace he makes his Application to him under this name I call upon thee Jehovah In
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
unto Christ as our head because it consists in a vital effectual influence from him and his fulness And this kind of Relation unto Christ all Grace that is or may be in unregenerate men is incapable of Thirdly The Grace of Regeneration and the fruits of it are administred in and by the Covenant This is the promise of the Covenant That God will write his Law in our hearts and put his fear in our inward parts that we shall not depart from him Jer. 32. This is that Grace whereof we speak whatever it be or of what kind soever It is bestowed on none but those who are taken into Covenant with God for unto them alone it is promised and by virtue thereof is it wrought in and upon their souls Now all Unregenerate men are strangers from the Covenant and are not made partakers of that Grace which is peculiarly and only promised thereby and exhibited therein Fourthly the least spark of saving Regenerating Grace is wrought in the soul by the Holy Ghost as given unto men to dwell in them and to abide with them He is the water given by Jesus Christ unto Believers which is in them a well of water springing up to everlasting life John 4. 14. First they receive the water the spring it self that is the Holy Spirit and from thence living waters do arise up in them they are wrought effected produced by the Spirit which is given unto them Now although the common Gifts and Graces of men Unregenerate are effects of the power of the Holy Ghost wrought in them and bestowed on them as are all other works of Gods Providence yet it doth not work in them as received by them to dwell in them and abide with them as a Never-failing spring of spiritual life For so our Saviour sayes expresly that the World or Unbelievers do not know the Spirit nor can receive him or have him abiding in them All which in a contradistinction unto all Unregenerate persons are affirmed of all them that do believe Fifthly The least of saving Grace such as is peculiar unto them that are Regenerate is Spirit Joh. 3. 6. That which is born of the Spirit is Spirit Whatever it is that is so born it is Spirit it hath a spiritual being and it is not educible by any means out of the principles of Nature So it is said to be a new Creature 2 Cor. 5. 17. Be it never so little or so great however it may differ in degrees in one and in another yet the nature of it is the same in all It is a new Creature As the least Worm of the Earth in the order of the old Creation is no less a creature than the Sun yea or the most glorious Angel in Heaven So in the order of the new Creation the least spark or dram of true grace that is from the sanctifying Spirit is a new Creature no less than the highest Faith or Love that ever were in the chiefest of the Apostles Now that which is Spirit and that which is not Spirit that which hath a new spiritual being and that which hath none whatever appearance of agreement there may be among them do yet differ specifically from one another And thus it is with the saving Grace that is in a Regenerate and those common Graces that are in others which are not so So that as these are divers States so they are eminently different and distinct the one from the other and this answers the second thing laid down in the Objections taken from the Uncertainty of these States and of Regeneration it self and the real difference of it from the contrary State which is exclusive of an interest in forgiveness Thirdly This is laid down in the Enquiry whether this State may be known unto him who is really partaker of it or translated into it or unto others that may be concerned therein to which I say the difference that is between these two States and the constitutive causes of them as it is real so it is discernable It may be known by themselves who are in those states and others It may be known who are born of God and who are yet Children of the Devil who are quickned by Christ and who are yet dead in Trespasses and Sin But here also Observe 1. That I do not say This is alwayes known to the persons themselves concerned in this distribution Many cry peace peace when suddain destruction is at hand These either think themselves regenerate when they are not or else wilfully despise the consideration of what is required in them that they may have peace and so delude their own souls unto their ruine And many that are truly born of God yet know it not They may for a season walk in darkness and have no light Nor 2. That this is alwayes known to others It is not known unto Unregenerate men in respect of them that are so For they know not really and substantially what it is to be so Natural men perceive not the things of God that is spiritually in their own light and nature 2 Cor. 2. And as they cannot aright discern the things which put men into that condition for they are foolishness unto them so they cannot Judge aright of their persons in whom they are And if they do at any time Judge aright nationally concerning any things or Persons Yet they do not Judge so upon right grounds nor with any Evidence in or unto themselves of what they do Judge Wherefore Generally they Judge amiss of such persons And because they make profession of somewhat which they find not in themselves they Judge them Hypocrites and false pretenders unto what is not For those things which evince their Union with Christ and which evidence their being born of God they savour them not nor can receive them Nor is this alwayes known unto or discerned by them that are Regenerate They may sometime with Peter think a Symon Magus to be a true believer or with Eli an Hannah to be a daughter of Belial Many Hypocrites are so set forth with gifts common Graces Light and profession that they pass amongst all believers for such as are born of God And many poor Saints may be so disguised under Darkness Temptation Sin as to be looked on as strangers from that family whereunto indeed they do belong The Judgement of man may fail but the Judgement of God is according unto Righteousness wherefore 3. This is that we say it may be known in the Sedulous use of means appointed for that end to a man's self and others which of the Conditions mentioned he doth belong unto that is whether he be regenerate or no so far as his or their concernment lies therein This I say may be known and that infallibly and assuredly with reference unto any duty wherein from hence we are concerned The discharge of some duties in our selves and toward others depends on this knowledge and therefore we may attain it so far
to what end is this Namely that they may all mutually perform those duties one towards another which are incumbent mutually on Regenerate persons If these are omitted there is an End of all profitable use of Church Society Churches without this are but meer husks and shells of Churches Carkasses without souls For as there is no real Union unto Christ without faith so there is no real Union among the members of any Church without Love and that acting its self in all the Duties mentioned Let not this Ordinance be in vain But we must return from this digression to that which lies before us which is concerning what a man may discern concerning his own being Regenerate or born again I say then Secondly Men may come to an assured Satisfactory perswasion that themselves are regenerate and that such as is so far insallible as that it will not deceive them when it is brought unto the tryal For there are many Duties whose performance in faith unto the glory of God and the Edification of our own souls doth depend on this perswasion and Conviction As 1. A due sense of our Relation unto God and an answerable comportment of our spirits and hearts towards him He that is born again is born of God He is begotten of God by the immortal seed of the Word Without a perswasion hereof how can a man on grounds of faith carry himself towards God as his Father and how great a part of our Obedience towards him and communion with him depends hereon we all know If men fluctuate all their dayes in this matter if they come to no settlement in it no comfortable perswasion of it they scarce ever act any genuine childlike acts of Love or Delight towards God which exceedingly impeacheth their whole Obedience 2. Thankfulness for Grace received is one of the principal duties that is incumbent on Believers in this World Now how can a man in faith bless God for that which he is utterly uncertain whether he have received it from him or no. I know some men run on in a Road in this matter They will bless God in a formal way for their Regeneration Sanctification Justification and the like But if you ask them whether themselves are regenerate or no they will be ready to scoff at it or at least to profess that they know no such thing What is this but to mock God and in a presumptuous manner to take his name in vain But if we will praise God as we ought for his Grace as we are guided and directed in the Scripture as the nature of the matter requires with such a frame of heart as may influence our whole Obedience surely it cannot but be our duty to know the Grace that we have received 3. Again the main of our Spiritual watch and diligence consisteth in the cherishing improving and increasing of the Grace that we have received the strengthening of the new Creature that is wrought in us Herein consists principally the Life of faith and the exercise of that Spiritual Wisdom which faith furnisheth the soul withall Now how can any man apply himself hereunto whilest he is altogether uncertain whether he hath received any principle of Living Saving Grace or no whereas therefore God requires our utmost Diligence Watchfulness and Care in this matter It is certain that he requires also of us and grants unto us that which is the foundation of all these duties which lyes in an Acquaintance with that state and condition whereunto we do belong In brief there is nothing we have to do in reference unto Eternity but one way or other it hath a respect unto our light and convictions as to our State and Condition in this World And those who are negligent in the tryal and Examination thereof do leave all things between God and their souls at absolute uncertainties and dubious hazards which is not to lead the Life of Faith We shall now upon these premises return unto that part of the Objection which is under consideration Say some We know not whether we are regenerate or no and are therefore altogether uncertain whether we have an interest in that forgiveness that is with God nor dare we on that account admit of the consolation that is tendred on the Truth insisted on Supposing what hath been spoken in general I shall lay down the grounds of resolving this perplexing doubt in the ensuing Rules RULE I. See that the perswasion and Assurance hereof which you look after and desire be regular and not such as is suited meerly unto your own Imaginations Our second and third General Rules about the nature of all spiritual Assurance and what is consistent therewithall are here to be taken into consideration If you look to have such an Evidence Light into and absolute conviction of this matter as shall admit of no doubts fears questionings just occasions and causes of new trials teachings and self-examinations you will be greatly deceived Regeneration induceth a new principle into the soul but it doth not utterly expel the old some would have security not Assurance The principle of sin and unbelief will still abide in us and still work in us Their abiding and their acting must needs put the soul upon a severe enquiry whether they are not prevalent in it beyond what the condition of Regeneration will admit The constant conflicts we must have with sin will not suffer us to have alwaies so clear an Evidence of our condition as we would desire Such a perswasion as is prevalent against strong objections to the contrary keeping up the heart to a due performance of those duties in faith which belong unto the state of Regeneration is the substance of what in this kind you are to look after RULE II. If you are doubtfull concerning your state and condition do not expect an extraordinary determination of it by an Immediate Testimony of the Spirit of God I do grant that God doth sometimes by this means bring in peace and satisfaction unto the soul he gives his own Spirit immediately to bear witness with ours that we are the children of God both upon the account of Regeneration and Adoption He doth so but as far as we can observe in a way of Soveraignty when and to whom he pleaseth Besides that men may content and satisfie themselves with his ordinary Teachings Consolations and Communications of his Grace he hath left the nature of that peculiar Testimony of the Spirit very dark and difficult to be found out few agreeing wherein it doth consist or what is the nature of it No one mans Experience is a Rule unto others And an undue Apprehension of it is a matter of great danger Yet it is certain that humble souls in extraordinary cases may have recourse unto it with benefit and relief thereby This then you may desire you may pray for but not with such a frame of spirit as to refuse that other satisfaction which in the waies of Truth and
14. Our being under Grace under the power of the belief of forgiveness is our great preservative from our being under the power of sin Faith of forgiveness is the Principle of Gospel Obedience Titus 2. 11 12. Fifthly The general notion of forgiveness brings with it no sweetness no Rest to the soul. Flashes of joy it may abiding rest it doth not The truth of the Doctrine fluctuates to and fro in the minds of those that have it but their Wills and Affections have no solid delight nor rest by it Hence not withstanding all that profession that is made in the world of forgiveness the most of men ultimately resolve their peace and comfort into themselves As their apprehensions are of their own doing good or evil according to their ruling light whatever it be so as to peace and rest are they secretly tossed up and down Every one in his several way pleaseth himself with what he doth in answer unto his own convictions and is disquieted as to his state and condition according as he seems to himself to come short thereof To make a full life of contentation upon pardon they know not how to do it One duty yields them more true repose than many thoughts of forgiveness But faith finds sweetness and Rest in it being thereby apprehended it is the only harbour of the soul. It leads a man to God as Good to Christ as Rest. Fading evanid joyes do oft-times attend the one but solid delight with constant Obedience are the fruits only of the other Sixthly Those who have the former only take up their perswasion on false grounds though the thing it self be true and they cannot but use it unto false ends and purposes besides its natural and genuine tendency For their grounds they will be discovered when I come to treat of the true nature of Gospel forgiveness For the End it is used generally only to fill up what is wanting Self-righteousness is their bottom and when that is too short or narrow to cover them they piece it out by forgiveness Where conscience accuses this must supply the defect Faith layes it on its proper foundation of which afterwards also and it useth it to its proper End namely to be the sole and only ground of our Acceptation with God That is the proper use of forgiveness that all may be of Grace for when the foundation is pardon the whole superstructure must needs be Grace From what hath been spoken it is evident that notwithstanding the pretences to the contrary insinuated in the Objection now removed it is a great thing to have Gospel forgiveness discovered unto a soul in a saving manner The true Nature of Gospel forgiveness It s Relation to the Goodness Grace and Will of God To the blood of Christ. To the Promise of the Gospel The Considerations of Faith about it The difficulties that lye in the way of faiths discovery of forgiveness whence it appears to be a matter of greater weight and importance than it is commonly apprehended to be have been insisted on in the foregoing Discourse There is yet remaining another ground of the same Truth Now this is taken from the Nature and Greatness of the thing it self discovered that is of forgiveness To this end I shall shew what it is wherein it doth consist what it comprizes and relates unto according to the importance of the second Proposition before laid down I do not in this place take forgiveness strictly and precisely for the act of pardoning nor shall I dispute what that is and wherein it doth consist Consciences that come with sin entanglements unto God know nothing of such disputes Nor will this Expression there is forgiveness with God bear any such restriction as that it should regard only actual condonation or pardon That which I have to do is to enquire into the nature of that pardon which poor convinced troubled souls seek after and which the Scripture proposeth to them for their relief and rest And I shall not handle this absolutely neither but in Relation to the Truth under consideration namely that it is a great thing to attain unto a true Gospel discovery of forgiveness First As was shewed in the opening of the words the forgiveness enquired after hath Relation unto the Gracious Heart of the Father Two things I understand hereby 1. The Infinite Goodness and Graciousness of his Nature 2. The Soveraign purpose of his Will and Grace There is considerable in it the infinite Goodness of his nature Sin stands in a contrariety unto God It is a Rebellion against his Soveraignty an Opposition to his Holiness a Provocation to his Justice a Rejection of his yoke a casting off what lyes in the sinner of that dependance which a Creature hath on its Creator That God then should have pity and compassion on sinners in every one of whose sins there is all this evil and inconceivably more than we can comprehend it argues an infinitely Gracious Good and loving heart and nature in him For God doth nothing but suitably to the Properties of his Nature and from them All the Acts. of his Will are the Effects of his Nature Now what ever God proposeth as an encouragement for sinners to come to him that is of or hath a special influence into the Forgiveness that is with him For nothing can encourage a sinner as such but under this consideration that it is or it respects forgiveness That this Graciousness of Gods nature lyes at the head or spring and is the root from whence forgiveness doth grow is manifest from that solemn Proclamation which he made of old of his name and the Revelation of his nature therein for God assuredly is what by himself he is called Exod. 34. 6 7. The Lord the Lord God merciful and gracious long suffering and abundant in Goodness and Truth keeping mercy for thousands forgiving iniuity and transgression and sin His forgiving of iniquity flows from hence that in his nature he is merciful gracious long-suffering abundant in goodness Were he not so infinite in all these it were in vain to look for forgiveness from him Having made this known to be his Name and thereby declared his Nature he in many places proposeth it as a relief a refuge for sinners an encouragement to come unto him and to wait for mercy from him Psal. 9. 10. They that know thy name will put their trust in thee It will encourage them so to do others have no foundation of their confidence but if this name of God be indeed made known unto us by the Holy Ghost what can hinder why we should not repair unto him and rest upon him So Isa. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God Not only sinners but sinners in great distress are here spoken unto Darkness of state or
suppose he hath not the thing in his Power to bestow on us or that his Will is wholly averse from so doing is to reproach him with want of Truth Faithfulness and Holiness and not to be God For what sincerity can be in such proceedings Is it consistent with any Divine Excellency Could it have any other end but to deceive poor creatures either to delude them if they do pray according to his command or to involve them in further guilt if they do not God forbid any such thoughts should enter into our hearts But 3. To put this whole matter out of question God hath promised to hear our prayers and in particular those which we make unto him for the forgiveness of sin So our Saviour hath assured us that what we ask in his name it shall be done for us And he hath as we have shewed taught us to ask this very thing of God as our Heavenly Father that is in his name For in and through him alone is he a Father unto us I need not insist on particular Promises to this purpose they are as you know multiplyed in the Scriptures What hath been spoken may suffice to establish our present Argument namely that Gods prescription of Religious Worship unto sinners doth undeniably prove that with him there is forgiveness especially considering that the principal parts of the Worship so prescribed and appointed by him are peculiarly designed to confirm us in the faith thereof And this is the design of the words that we do insist upon There is forgiveness with thee that thou maist be feared The fear of God as we have shewed in the Old Testament doth frequently express not that gracious Affection of our minds which is distinctly so called but that whole Worship of God wherein that and all other Gracious Affections towards God are to be exercised Now the Psalmist tells us that the foundation of this fear or Worship and the only motive and encouragement for sinners to engage in it and give up themselves unto it is this that there is forgiveness with God Without this no sinner could fear serve or worship him This therefore is undeniably proved by the Institution of this Worship which was proposed unto confirmation The end of all these things as we shall afterwards at large declare is to encourage poor sinners to believe and to evidence how inexcusable they will be left who notwithstanding all this do through the power of their lusts and unbelief refuse to come to God in Christ that they may be pardoned Yea the laying open of the certainty and fulness of the evidence given unto this truth makes it plain and conspicuous whence it is that men perish in and for their sins Is it for want of Mercy Goodness Grace or Patience in God Is it through any defect in the Mediation of the Lord Christ Is it for want of the mightiest encouragements and most infallible Assurances that with God there is Forgiveness Not at all but meerly on the account of their own obstinacy stubbornness and perversness They will not come unto this Light yea they hate it because their deeds are evil They will not come to Christ that they may have life It is meerly darkness blindness and love of sin that brings men to destruction And this is laid open and all pretences and excuses are removed and the shame of mens lusts made naked by the full confirmation of this Truth which God hath furnished us withal Take heed you that hear or read these things if they are not mixed with faith they will add greatly to your misery Every Argument will be your Torment But these considerations must be insisted on afterwards Moreover if you will take into your minds what hath been delivered in particular concerning the nature and end of the Worship of God which you attend unto you may be instructed in the use and due observation of it When you address your selves unto it remember that this is that which God requires of you who are sinners That this he would not have done but with thoughts and intention of mercy for sinners Bless him with all your souls that this is laid as the Foundation of all that you have to do with him You are not utterly cast off because you are sinners Let this support and warm your hearts when you go to hear to pray or any duty of Worship Consider what is your principal work in the whole You are going to deal with God about Forgiveness in the Being Causes Consequents and Effects of it Hearken what he speaks declares or reveals about it mix his Revelation and Promises with faith Enquire diligently into all the Obedience and Thankfulness all those duties of Holiness and Righteousness which he justly expects from them who are made partakers of it so shall you observe the Worship of God unto his Glory and your own Advantage The giving and establishing of the New Covenant another Evidence of Forgiveness with God The Oath of God engaged in the confirmation thereof VIII Another Evidence hereof may be taken from the making establishing and ratifying of the New Covenant That God would make a new Covenant with his people is often promised often declared See among other places Jer. 31. 31 32. and that he hath done so accordingly the Apostle at large doth manifest Heb. 8. 8 9 10 11 12. Now herein sundry things unto our present purpose may be considered For 1. It is supposed that God had before made another Covenant with mankind With reference hereunto is this said to be a new one It is opposed unto another that was before it and in comparison whereof that is called old and this said to be new as the Apostle speaks expresly in the place before mentioned Now a Covenant between God and man is a thing Great and Marvellous whether we consider the nature of it or the Ends of it In its own nature it is a Convention Compact and Agreement for some certain ends and purposes between the Holy Creator and his poor creatures How infinite how unspeakable must needs the Grace and Condescention of God in this matter be For what is poor miserable man that God should set his heart upon him that he should as it were give bounds to his Soveraignty over him and enter into terms of Agreement with him For whereas before he was a meer object of his Absolute Dominion made at his Will and for his Pleasure and on the same reasons to be crushed at any time into nothing Now he hath a bottom and ground given him to stand upon whereon to expect good things from God upon the account of his Faithfulness and Righteousness God in a Covenant gives those holy properties of his Nature unto his Creatures as his hand or arm for him to lay hold upon and by them to plead and argue with him And without this a man could have no foundation for any entercourse or Communion with God or of any expectation from
him nor any direction how to deal with him in any of his concernments Great and signal then was the condescension in God to take his poor Creature into Covenant with himself And especially will this be manifest if we consider the Ends of it and why it is that God thus deals with man Now these are no other than that man might serve him aright be blessed by him and be brought unto the everlasting enjoyment of him all unto his Glory These are the Ends of every Covenant that God takes us into with himself And these are the whole of man No more is required of us in a way of duty no more can be required by us to make us blessed and happy but what is contained in them That we might live to God be accepted with him and come to the eternal fruition of him is the whole of man All that we were made for or are capable of and these are the Ends of every Covenant that God makes with men being all comprized in that solemn word that he will be their God and they shall be his people Secondly This being the Nature this the End of a Covenant there must be some great and important cause to change alter and abrogate a Covenant once made and established to lay aside one Covenant and to enter into another And yet this the Apostle sayes expresly that God had done Heb. 8. 13. and proves it because himself calls that which he promised a New Covenant which undeniably confirms two things First That the other was become old and Secondly That being become so it was changed altered and removed I know the Apostle speaks immediately of the old Administration of the Covenant under the Old Testament or Mosaical Institutions but he doth so with reference unto that revival which in it was given to the first Covenant made with Adam For in the giving of the Law and the Curse wherewith it was accompanied which were immixed with that Administration of the Covenant there was a solemn revival and Representation of the first Covenant and its Sanction whereby it had life and power given it to keep the people in bondage all their dayes And the end of the Abolition or taking way of the Legal Administration of the Covenant was meerly to take out of Gods dealing with his people all use and Remembrance of the first Covenant As was said therefore to take away disannul and change a Covenant so made ratified and established betwixt God and man is a matter that must be resolved into some cogent important and indispensable cause And this will the more evidently appear if we consider First In general that the first Covenant was Good Holy Righteous and Equal It was such as became God to make and was every way the happiness of the Creature to accept of We need no other Argument to prove it holy and good than this that God made it It was the Effect of infinite Holiness Wisdome Righteousness Goodness and Grace And therefore in it self was it every way perfect for so are all the works of God Besides it was such as man when through his own sault he cannot obtain any good by it and must perish everlastingly by vertue of the Curse of it yet cannot but subscribe unto its Righteousness and Holiness The Law was the Rule of it therein is the tenor of it contained Now saith the Apostle whatever becomes of the sin and the sinner the Law is holy and the commandment is holy and just and good Rom. 7. 12. Holy in it self and its own Nature as being the Order and Constitution of the most holy God Just and equal with reference unto us such as we have no reason to complain of or repine against the Authority of it and the terms of it are most righteous And not only so but it is good also that which notwithstanding the appearance of Rigor and severity which it is accompanied withal had in it an exceeding mixture of Goodness and Grace both in the Obedience constituted in it and the Reward annexed unto it as might be more fully manifested were that our present work Secondly In particular it was Good Holy and Righteous in all the Commands of it in the Obedience which it required And two things there were that rendred it exceeding Righteous in reference unto its Precepts or Commands First That they were all suited unto the Principles of the nature of man created by God and in the regular acting whereof consisted his perfection God in the first Covenant required nothing of man prescribed nothing unto him but what there was a Principle for the doing and accomplishing of it ingrafted and implanted on his nature which rendred all those commands equal holy and good For what need any man complain of that which requires nothing of him but what he is from his own frame and Principles inclined unto Secondly all the Commands of it were proportionate unto the strength and ability of them to whom they were given God in that Covenant required nothing of any man but what he had before enabled him to perform nothing above his strength or beyond his power and thence was it also righteous Secondly It was exceeding Good Holy and Righteous upon the account of its Promises and rewards Do this saith the Covenant this which thou art able to do which the Principles of thy nature are fitted for and enclined unto Well what shall be the issue thereof Why do this and live Life is promised unto Obedience and that such a Life as both for the present and future condition of the creature was accompanied with every thing that was needful to make it blessed and happy Yea this Life having in it the eternal enjoyment of God God himself as a Reward was exceedingly above whatever the Obedience of man could require as due or have any Reason on any other account but meerly of the Goodness of God to expect Thirdly There was provision in that Covenant for the Preservation and manifestation of the Glory of God whatever was the Event on the part of man This was provided for in the Wisdom and Righteousness of God Did man continue in his Obedience and fulfill the terms of the Covenant all things were laid in subserviency to the Eternal Glory of God in his Reward Herein would he for ever have manifested and exalted the Glory of his Holiness Power Faithfulness Righteousness and Goodness As an Almighty Creator and Preserver as a faithful God and Righteous Rewarder would he have been glorified On supposition on the other side that man by sin and Rebellion should trangress the terms and tenor of this Covenant yet God had made provision that no detriment unto his Glory should ensue thereon For by the constitution of a punishment proportionable in his Justice unto that sin and demerit he had provided that the glory of his Holiness Righteousness and Veracity in his Threatnings should be exalted and that to all Eternity God would have
in those other fundamental duties of the Gospel in self-denyal readiness for the Cross and forsaking the world is an Evidence if not how little sincerity there is in the World Yet at least it is of how little growing and thriving there is amongst Professors 3. That there is no Grace Vertue or Perfection in any man but what is as an Emanation from the Divine Goodness and Bounty so expressive of some Divine Excellencies or perfection somewhat that is in God in a way and manner Infinitely more Excellent We were created in the Image of God Whatever was good or comely in us was a part of that Image Especially the Ornaments of our Minds the perfections of our souls These things had in them a resemblance of and a correspondency unto some excellencies in God whereunto by the way of Analogie they may be reduced This being for the most part lost by sin a shadow of it only remaining in the faculties of our souls and that Dominion over the Creatures which is permitted unto men in the patience of God The recovery that we have by Grace is nothing but an initial Renovation of the Image of God in us Ephes. 4. 22. It is the implanting upon our natures those Graces which may render us again like unto him And nothing is Grace or Vertue but what so answers to somewhat in God So then whatever is in us of this kind is in God absolutely perfectly in a way and manner infinitely more excellent Let us now therefore put these things together God requires of us that there should be forgiveness in us for those that do offend us forgiveness without limitation and bounds The Grace hereof he bestoweth on his Saints sets an high price upon it and manifests many wayes that he accounts it among the most excellent of our endowments one of the most lovely and praise worthy qualifications of any person What then shall we now say Is there forgiveness with him or no He that made the Eye shall he not see He that planted the Ear shall he not hear He that thus prescribes forgiveness to us that bestows the Grace of it upon us is there not forgiveness with him It is all one as to say though we are good yet God is not though we are Benign and Bountiful yet he is not He that finds this Grace wrought in him in any measure and yet fears that he shall not find it in God for himself doth therein and so far prefer himself above God which is the natural Effect of cursed unbelief But the Truth is were there not forgiveness with God forgiveness in man would be no vertue with all those qualities that encline thereto such are meekness pity patience compassion and the like Which what were it but to set loose Humane Nature to rage and madness For as every Truth consists in its answerableness to the Prime and Eternal Verity So vertue consists not absolutely nor primarily in a conformity to a rule of Command but in a Correspondency unto the first absolute perfect Being and its perfections Properties of Forgiveness The Greatness and Freedom of it The Arguments and Demonstrations foregoing have we hope undeniably evinced the great Truth we have insisted on which is the life and soul of all our Hope Profession Religion and Worship The end of all this Discourse is to lay a firm foundation for faith to rest upon in its addresses unto God for the forgiveness of sins as also to give encouragements unto all sorts of persons so to do This End remains now to be explained and pressed which work yet before we directly close withall two things are further to be premised And the first is to propose some of those Adjuncts of and Considerations about this forgiveness as may both encourage and necessitate us to seek out after it and to mix the Testimonies given unto it and the Promises of it with faith unto our Benefit and Advantage The other is to shew how needfull all this endeavour is upon the account of that great Unbelief which is in the most in this matter As to the first of these then we may consider First That this forgiveness that is with God is such as becomes him such as is suitable to his Greatness Goodness and all other Excellencies of his Nature such as that therein he will be known to be God What he sayes concerning some of the works of his Providence be still and know that I am God may be much more said concerning this great Effect of his Grace Still your souls and know that he is God It is not like that narrow difficult halving and manacled forgiveness that is found amongst men when any such thing is found amongst them But it is full free boundless bottomless absolute such as becomes his Nature and Excellencies It is in a word forgiveness that is with God and by the exercise whereofhe will be known so to be And hence 1. God himself doth really separate and distinguish his forgiveness from any thing that our thoughts and imaginations can reach unto and that because it is his and like himself It is an object for faith alone which can rest in that which it cannot comprehend It is never safer than when it is as it were overwhelmed with infiniteness But set meer rational thoughts or the imaginations of our minds at work about such things and they fall unconceivably short of them They can neither conceive of them aright nor use them unto their proper end and purpose Were not forgiveness in God somewhat beyond what men could imagine no flesh could be saved This himself expresseth Isa. 55. 7 8 9. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God and he will abundantly pardon For my thoughts are not your thoughts neither are your wayes my wayes saith the Lord for as the Heavens are higher than the earth so are my wayes higher than your wayes and my thoughts than your thoughts They are as is plain in the context thoughts of forgiveness and wayes of Pardon whereof he speaks These our Apprehensions come short of we know little or nothing of the infinite largeness of his heart in this matter He that he speaks of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impiously wicked man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of deceit and perverse wickedness He whose design and course is nothing but a lye sin and iniquity Such an one as we would have little or no hopes of that we would scarce think it worth our while to deal withal about a hopeless Conversion or can scarce find in our hearts to pray for him but are ready to give him up as one profligate and desperate But let him turn to the Lord and he shall obtain forgiveness But how can this be Is it possible there should be mercy for such an one Yes For the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉
This will further improve and carry on the former consideration If God reveals any thing for one end and purpose and men use it quite unto another they do not receive the Word of God nor believe the thing revealed but steal the Word and delude their own souls Let us then weigh to what Ends and purposes this forgiveness was first revealed by God for which also its manifestation is still continued in the Gospel We have shewed before who it was to whom this Revelation was first made and what condition he was in when it was so made unto him A lost wretched Creature without hope or help he was how he should come to obtain Acceptance with God he knew not God reveals forgiveness unto him by Christ to be his all The intention of God in it was that a Sinners All should be of Grace Rom. 11. 6. If any thing be added unto it for the same End and purpose then Grace is no more Grace Again God intended it as a new foundation of Obedience of Love and Thankfulness That men should Love because Forgiven and be Holy because Pardoned as I have shewed before that it might be the Righteousness of a Sinner and a spring of new obedience in him all to the praise of Grace were Gods Ends in its Revelation Our Enquiry then is whether men do receive this Revelation as unto these Ends and use it for these purposes and these only I might evince the contrary by passing through the General abuses of the Doctrine of Grace which are mentioned in the Scripture and common in the world but it will not be needfull Instead of Believing the most of men seem to put a studyed despight on the Gospel They either proclaim it to be an unholy and polluted way by turning its Grace into Lasciviousness or a weak and insufficient way by striving to twist it in with their own Righteousness both which are an Abomination unto the Lord. From these and such other Considerations of the like importance as might be added it is evident that our Word is not in vain nor the Exhortation which is to be built upon it It appears that notwithstanding the great noyse and pretences to this purpose that are in the World they are but few who seriously receive this fundamental truth of the Gospel Namely that there is forgiveness with God Poor Creatures sport themselves with their own deceivings and perish by their own delusions Exhortation unto the Belief of the Forgiveness that is with God Reasons for it and the Necessity of it We shall now proceed unto the direct uses of this great Truth For having laid our foundation in the Word that will not fail and having given as we hope sufficient Evidence unto the truth of it our last work is to make that improvement of it unto the Good of the Souls of men which all along was aimed at The persons concerned in this Truth are all Sinners whatever No sort of sinners are unconcerned in it none are excluded from it And we may cast them all under Two heads First Such as never yet sincerely closed with the promise of Grace Nor have ever yet received forgiveness from God in a way of believing These we have already endeavoured to undeceive and to discover those false presumptions whereby they are apt to ruine and destroy their own souls These we would guide now into safe and pleasant paths wherein they may find assured Rest and Peace Secondly Others there are who have received it but being again entangled by sin or clouded by darkness and temptations or weakned by unbelief know not how to improve it to their Peace and Comfort This is the condition of the soul represented in this Psalm And which we shall therefore apply our selves unto in an especial manner in its proper place Our Exhortation then is unto both to the first that they would receive it that they may have life to the latter that they would improve it that they may have peace To the former that they would not overlook disregard or neglect so great salvation as is tendred unto them to the latter that they would stir up the Grace of God that is in them to mix with the Grace of God that is declared unto them I shall begin with the first sort those who are yet utter strangers from the Covenant of Grace who never yet upon saving grounds believed this forgiveness who never yet once tasted of Gospel Pardon Poor sinners this word is unto you Be it that you have heard or read the same word before or others like unto it to the same purpose It may be often it may be an hundred times It is your concernment to hear it again God would have it so The Testimony of Jesus Christ is thus to be accomplished This Counsel of God we must declare that we may be free from the blood of all men Acts 20. 26 27. And that not once or twice but in preaching the Word we must be instant in season out of season reproving rebuking exhorting with all long-suffering and doctrine 2 Tim. 4. 2. And for you wo unto you when God leaves thus speaking unto you when he refuseth to Exhort you any more wo unto you This is Gods departure from any person or people when he will deal with them no more about forgiveness and faith he Wo unto them when I depart from them Hos. 9. 12. O that God therefore would give unto such persons seeing Eyes and hearing Ears that the word of Grace may never more be spoken unto them in vain Now in our Exhortation to such persons we shall proceed gradually according as the matter will bear and the nature of it doth require Consider therefore 1. That notwithstanding all your sins all the evil that your own hearts know you to be guilty of and that hidden Mass or evil treasure of sin which is in you which you are not able to look into notwithstanding that charge that lyes upon you from your own Consciences and that dreadful sentence and curse of the Law which you are obnoxious unto notwithstanding all the just grounds that you have to apprehend that God is your Enemy and will be so unto eternity yet there are Terms of Peace and Reconciliation provided and proposed between him and your souls This in the first place is spoken out by the Word we have insisted on Whatever else it informs us of this it positively asserts namely that there is a way whereby sinners may come to be accepted with God For there is forgiveness with him that he may be feared And we hope that we have not confirmed it by so many Testimonies by so many Evidences in vain Now that you may see how great a priviledge this is and how much your concernment lyes in it Consider 1. That this belongs unto you in an especial manner it is your peculiar advantage It is not so with the Angels that sinned There were never any terms of Peace or
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