THere are Three Things Considera­ble in this Passage:

First, A Call to Repentance, by a Double Precept, or Injunction of Duty. The Persons concerned in it are set [Page 2]forth under two Names, to take in all sorts of Sinners; The Wicked, and the Ʋnrighte­ous: And the Duty is doubly exprest; to forsake their evil Wayes, and Thoughts, and to Return to the Lord: Which are the Two Parts of true Repentance, Turning from Sin, and Returning to God.

Secondly, Here's an Encouraging Promise, that God will have Mercy on such Penitents, and will abundantly Pardon 'em: That He will Interest them in the sure Mercies of David, Ver. 3. or in all the Blessings of the Everlasting Covenant by Christ: 'Tis of him you must understand, Ver. 4, 5, 6. of whom David was only a Type: Behold I have giv­en him for a Witness to the People, a Leader and Commander to the People, &c.

Thirdly, The Ground and Reason, why we may believe this Promise shall be made good: For my Thoughts are not as your Thoughts, saith the Lord God, but as high as the Heavens are above the Earth, &c. i. e. There is a vast Disparity between my Thoughts and yours; and mine are Transcendently above yours, as far as Heaven is above the Earth: And so are My Ways above your Ways. This is true as to God's Thoughts and Purposes of Grace in Pardoning Sinners; and as to the Effects of those kind Purposes in his Ways and Works. And the Highest Assurance of the Truth of all this is added from a Divine Testimony annex'd, Thus [Page 3]saith the Lord. He who best knows his own Gracious Designs, hath told us this; and by our believing it, we set to our Seals that God is true. Several things might be Ob­serv'd, as proper to be Discours'd of, from these Words:

First, That if ever Sinners find Mercy with God, they must forsake their former Evil Ways and Course of Life.

Secondly, That 'tis not enough for such to to reform their outward Practice, and for­sake their Evil Ways, but they must be chang'd and sanctify'd in Heart, their Evil Thoughts must be forsaken.

Thirdly, That 'tis not sufficient to turn from Sin and Wickedness in Heart and Life, without returning unto God.

Fourthly, That the worst of Sinners, be they wicked, as to Sins against God, or un­righteous, as to Iniquity against Men; yet if they turn from their Evil Wayes, and re­turn to the Lord, they shall find Mercy. Tho' you have sinned (as you think) so as never any did before, and condemn your selves as the chiefest of Sinners; and have refus'd the pardoning Mercy of God former­ly offer'd, &c. All this may be forgiven. And it is implied, that it shall be, upon eve­ry New Invitation and Call to Repentance, that Where Sin hath abounded, Grave shall much more abound.

Fifthly, He will have Mercy, and will abun­dantly [Page 4]pardon; let him consider the Certain­ty of this, and thereupon Return. We may here Observe, That the great Motive and Encouragement which puts Sinners on for­saking their Evil Wayes, and turning to God, is a sensible Apprehension, that there is Mercy and Forgiveness to be had. There could be no Repentance without it, nor would it be required of us as a Duty, to re­pent and return, if there were no Forgive­ness with God.

Sixthly, Besides the General Encourage­ment of finding Mercy with God, here is the special kind of Mercy, which the Sinner needs, and that is Pardon. I may here Ob­serve, That pardoning Mercy to returning Sinners, is Mercy indeed; of all others, the most suitable, and most welcome.

Seventhly, That God will not only show Mercy to Returning Sinners, but he will abundantly pardon 'em, he will multiply Pardons.

I. First, That if ever Sinners find Mercy with God, they must forsake their Evil Ways. The ordinary Course of any Man's Life is very fitly called his Way, that which is his ordinary Practice, his daily Walk. Accordingly we read of the Way of a Sinner, and the Path of the Wicked, and the Way of Evil Men: This is often call'd our own Way, in Opposition to the Way of Truth and Righ­teousness, which is called the Way of the Lord, [Page 5]or God's Way: Because he directs and ap­proves it, and enables us to walk in it, and rewards us for so doing.

And this is the great difference between the Righteous and the Wicked: Their Course and Way is different. A good Man may make a false Step, he may stumble or step out of the way, in a particular Instance, but he doth not work Iniquity, doth not walk in the way of the Ungodly, his Course and Con­versation, for the main of it, is otherwise. And 'tis not for one or two particular Actions, good or bad, that a Man's to be denomina­ted a good or wicked Man; but from his ordi­nary Course of Life: If that be wicked, he must forsake it, or never find Mercy with God. And this must be done heartily and unfeignedly, speedily and without delay, im­partially and universally, with full purpose of Heart to persevere, and never again re­turn to Folly. Without this, there can be no Converse with God, nor Communion with him: Wash ye, make ye clean, put away the Evil of your Doings, then come and let us reason toge­ther, Isa. I. 16, 17. 'Till this be resolv'd up­on and begun, you are Impenitent, and so abominable in the sight of God: For certain­ly God wil lnto dishonour his Perfections, con­tradict his Word, and prostitute his Grace, to justifie the Ungodly, while they continue such, without desiring, resolving and endea­vouring to forsake their Evil Ways. Where­ever [Page 6]Christ is a Saviour, to give Remission of Sin, he does also give them Repentance, Acts V. 31.

II. Secondly, That 'tis not enough for one, who expects to find Mercy with God, to re­form his Practices, and forsake his Evil Wayes, but he must be inwardly sanctify'd, his Heat renewed, his very Thoughts chang­ed; Let the wicked forsake his way, and the un­righteous Man his thoughts, &c. His Thoughts, especially his False, Unjust, Unrighteous Thoughts of God, whereof Sinners have ve­ry many: Here the Change must be, because the Heart is the principal Seat of Sin or Grace, of Sincerity or Hypocrisie. It is in the inward Thoughts and Affections of the Heart, that Sanctification or Carnality doth principally discover it self: 'Till the Foun­tain be cleansed, the Streams will be pollu­ted. The unsanctify'd Heart is the Source of Evil Thoughts, Words and Actions: Wash thy Heart, O Jerusalem! how long shall vain Thoughts lodge in thee? As a man thinketh in his heart, so is he, Prov. XXIII. 7. The Thoughts of the wicked, or wicked Thoughts, they are Abomination in the sight of God, Prov. XV. 26. And 'tis the Design of the Gospel, and the Glory of it, beyond all the Philosophy in the World, to bring our Thoughts into Obedi­ence to Christ. While any Wickedness is indulged, and allowed in the Heart and Thoughts, no outward Reformation, as to [Page 7]our Behaviour before the World, no Absti­nence from gross Pollutions and Disorders in the Life, will denominate us truly Peni­tent, or give us Hopes of finding Mercy with God. While we regard Iniquity in our Hearts, while the Heart goes after Covetousness, Filthiness, or any allowed Lust. Uunless the Thoughts be chang'd, as well as the outward Course; unless the Heart be sanctify'd, as well as the Conversa­tion reform'd; there is no Forgiveness. You know the Woe which our Saviour denounc'd against the Pharises on this Account, Mat. XXIII. 25. whom he characteriz'd as Hypo­crites, because they made clean the outside of the Cup and Platter, but within were full of Extortion and Excess; that like whited Sepulchers, they appear'd Beautiful outward, but were within full of dead Mens Bones, and all Uncleanness.

III. Thirdly, Observe further, That 'tis not enough to turn from Sin and Wickedness in Heart and Life, but if you would find Mercy with God, you must return unto the Lord. To clear this, Consider, That we are departed and gone off from God by Sin, both as he is our Chief Good and Sovereign Lord: We have abandon'd and forsaken him as our Portion and Felicity, and as he is our Lord and Ruler. 'Tis necessary there­fore that we return to him, so as to va­lue his Favour as our very Life, place all [Page 8]our Happiness in his Love and Likeness; observe his Orders, and endeavour to please him; that we design his Honour, and make it our Business to glorifie him; and be en­tirely devoted to him as our Ultimate End. Without resolving on this, there's no ground to expect Mercy in the Pardon of the least Sin; and upon this we may hope for For­giveness of the greatest.

Men may break off a Course of Notori­ous, Open Wickedness, upon various and different Motives, and then take up with a Negative Religion, without returning to God. They may satisfie themselves, that now they don't commit the like Crimes as formerly; they may think it enough, that they are not as bad as others are, or as once they were themselves: But this is not suf­ficient, if they are destitute of Love to God, if they are not careful to please him, if his Glory be not their End, if they do not eye his Authority, if they are not chiefly con­concern'd to be accepted with him, if they do not choose him as the Portion of their Soul, and by an entire Resignation of them­selves, make him Lord of all; to govern their Actions by the Counsels of his Word, and to dispose and order their Conditions, by his most Wise and Holy Providence. Such a turning to the Lord must be joyn'd with forsaking of Sin.

IV. Fourthly, Let the Wicked and Un­righteous [Page 9]forsake the Evil of his Heart and Wayes, and turn to the Lord, and he shall find Mercy. I Observe, That the Vilest and most Hainous Transgressors, (let their Sins be what they will,) if they penitently re­turn to God, they may be assur'd of Pardon. Whatever Wickedness against God, or Un­righteousness against Men, whatever Iniqui­ty or Sin, in Heart or Life, Open or Se­cret, they are charged with, yet is there Mercy with God upon true Repentance. The Holy Scriptures are full of this Doctrine. How large and general are the Invitations and Calls of God to all sorts of Sinners? How Express and Positive are the Declara­tions of his Word? that even Scarlet and Crimson Sins shall be as Snow and Wool; that All Sin and Blasphemy shall be forgiven, except that against the Holy Ghost, which is joyn'd with Obstinate Impenitence, that our Lord Jesus Christ came to save the chiefest of Sinners, and that his Blood cleanseth from all Sin. What a large and black Catalogue is there, of such as shall not enter into the Kingdom of God, Fornicators, Adulterers, Idolaters, So­domites, Drunkards, Revilers and Extortio­ners? and yet 'tis added, Such were some of you, but ye are washed, 1 Cor. VI. 9, 10, 11. He is a God pardoning Iniquity, Transgression and Sin, Mic. VII. 18. How affectionately doth God expostulate with Sinners? even the Vilest of them, and urge them to cast [Page 10]away their Transgressions, and assure them that he hath no pleasure in their Ruine? How earnestly doth he beseech them to be reconcil'd, and hearken to the Voice of his Mercy? With what Variety of Arguments doth he plead with them? from the Great­ness of his Mercy offer'd, from the Freeness and Riches of his Grace, from the Absolute Necessity of it, and from the Hazard they run of being undone for ever, if they re­fuse it? What Instances are there of the blackest Crimes forgiven? and the most Hai­nous Offenders received to Favour? with an Assurance, that Others may be so too, if they will return? Cease to do Evil, Learn to do Well: Come now and let us reason toge­ther, Isa. I. 16. that is, there is nothing past shall be a Bar to your Reconciliation, if you will Now return; no Sin that you have ever committed shall be your undoing, if you will Now accept of Mercy. I may safely say this to every Man and Woman in this As­sembly: And should there be any that think, that they have sinned with such peculiar Ag­gravations, as never any did who were for­given, (which I believe is not true): Yet sup­pose it true, the Free-grace and Mercy of God hath never yet been try'd to the utmost: It can out-do all it hath ever done. The Aggravations of thy Guilt, can never be such as to condemn thee, but the Vertue of the Blood of Christ is greater to pardon thee, [Page 11]if thou return to God by Jesus Christ. As far as Heaven is above Earth, God's Thoughts are above ours in this Matter.

There is an Instance of this in the be­ginning of the Bible, how different God's Thoughts are from ours, and how much above them: I will not Curse the ground any more for Man's sake, saith God, Gen. VIII. because the imagination of the Heart of Man is only evil, and continually evil. One would rather think, that God for that reason should do nothing but Curse it; but it seems to in­timate, as if the kind Thoughts of God were to this purpose; ‘If I should never leave Cursing, 'till Man leaves Sinning, I should do nothing but Curse; but I will not, &c.’

I cann't hope to find Mercy, my Sin is so great, saith a Convinced Sinner; not consi­dering, that 'tis the Glory of God to forgive a multitude of Sins; and that where Sin hath abounded, there is an Opportunity for Grace much more to abound. The Psalmist useth it as an Argument in Prayer, Lord, forgive mine Iniquity, for it is great, Psal. XXV. 11. An Argument fit to be us'd no where else. The greatness of his Sin made him fly to God for Pardon, but did not keep him from Returning. This is the Scope and Tenour of the whole Gospel: To this do all the Prophets and Apostles witness, That through the Name of Christ whoever believes on him, [Page 12](without distinction) shall receive the For­giveness of Sin. If you are weary and heavy laden, sensible of Sin, and desirous to forsake it; if you see your need of Christ, and flee to the Refuge of Hope set before you, you may, you ought to believe, that you shall find Mercy, Rest and Forgiveness.

And for the Encouragement of the worst of Sinners to Repent, it is Observed in all Ages, that many wicked People, who find Mercy with God, and are forgiven, have been much more Vile, than several of those that are left to perish in their Sins, and shall never be forgiven. How many that have been kept from gross Polutions, and made a longer and fairer Profession of Re­ligion than others; who have abounded in outward Duties, who have been of more useful Parts, Endowments and Qualifications, more considerable for their Wit, Learning, and other Accomplishments, (more capable one would think, of doing Service in the World, and the Church, and for the Glory of God, if Converted) how many such are yet left to perish in their Impenitence and Un­belief? while Others have been call'd, and turn'd, justify'd, sanctify'd and sav'd; who have labour'd under many contrary Discou­ragements, and Disadvantages, as to all these, &c. especially by the Hainousness of their former Guilt and Rebellion.

Therfore consider it seriously, if thou hast [Page 13]been a great Sinner, God is a gracious God, and Christ is a mighty Saviour, able to save to the uttermost, all that come to God by him. He can as easily forgive five Hundred Talents as fifty Pence, though the Debtors are very different in the Parable; Luke VII. 41. He frankly forgave them both. Not only such who have sinned in some lesser De­grees, may hope to find Mercy; but they who have run out into the grossest Wick­edness, Impiety, Unrighteousness and Iniqui­ty; not only such who have neglected one, or two, or ten Calls to Repentance by the Gospel, but if they have done so, for many Years to this Hour, they may yet find Mer­cy Now, if forsaking their Evil Ways, they return to God by Jesus Christ.

Let your Sins past be what they will, say as bad as you will or can of your selves, and of the dreadful Aggravations of your Guilt, Cloath it with all the Horrour and Darkness possible; Yet, As high as the Hea­vens are above the Earth, so is the Mercy of God, and the Merit and Vertue of the Blood of Christ above your Guilt.

Object. ‘But I have stood out so long, will some say, persisted in my Wicked­ness so many years, stifled the Motions of God's Spirit so often, and been deaf to the Voice of God's Word, and my own Conscience, that I fear he will never ac­cept of me, nor ever shew Mercy to me, [Page 14]for he call'd and I would not come, he knock'd, and I would not open, and there­fore if I call, I may expect to find the Door shut.’

But in Answer to this, Consider, That as long as His Word abides faithful, and the Covenant of Grace is everlasting and unre­peal'd, and the Offers of God's Grace are re­peated; as long as there's a New Proclamation of Mercy made in the Name of Christ, tho' all the former have been despised, you may Now come in, and find Mercy, and be accepted Now. For every New Offer of God's Grace, doth carry in it the Offer, and Promise of the Pardon of all your former Refusals, if you will Now consent. The Promise is as free, and the peformance of it as sure, now as ever. You may come in Now, and be pardon'd and sav'd, upon as free and gra­cious Terms as several years agoe. 'Tis still without Money and without Price. Your Unbelief and Obstinacy so long, does not raise the Price, nor alter the Terms. Therefore plead the Riches of his Free-grace, and do it the more thankfully and humbly, the Viler you have been; saying, ‘Lord, thy Mercy will be the more honour'd, thy Free-grace will be the more magnify'd, and exalted in the Conversion and Forgiveness of such a Wretch, in the purging such a defiled Soul, in the healing such a Leper, in the pardoning so many and great Transgres­sions.’

And 'tis often Observ'd, that such Sinners when they return to God, have the Advan­tage of others upon several Accounts, where­in God is more glorify'd by them: As that usually they admire the Grace of God more than others, love God and Christ more, walk more humbly with God, are more Charitable, Tender and Compassionate to other Christians, and are usually more watch­ful and circumspect for the Time to come, and more afraid of falling: And commonly they are more abundant in Service, for the Honour of God; more entirely devoted to him, more zealous for his Glory, more of a Publick Spirit, more ready to do and to suffer any thing for his sake. As this tends to the Honour of God, so it may be pleaded in Prayer.

Object. But before I close this, I must ob­viate or answer an Objection or two more: I may suppose some will say, ‘That after all, there's no finding Mercy and Forgive­ness with God, without Faith in Jesus Christ; and I can't for my Heart believe in Christ, that he will receive me; I can­not perswade my self, that such a one as I should be accepted: What, shall the Inva­luable Purchase of the Death of Christ be­long to me? be bestowed on me? if you'd give me all the World, I can't believe that such a Wretch as I have been shall find Mercy: You don't know, how I have [Page 16]affronted, dishonour'd, despis'd and diso­bey'd him. I have abus'd his Grace at that dreadful Rate, that you cann't imagine the Aggravtion of my Sins, or the Sadness of my Case. I can't believe that he will ever forgive me, receive me, justifie me, and glo­rifie me: I can't believe it, and if I can't be­lieve in Christ, I can't be saved by him.’

Answ. I Answer, Don't mistake the Na­ture of saving Faith. You say, you can't believe, and you have no Faith. Whereas at the bottom, you mean no more than this, that as yet, you are not certain of Salvation, you have no Assurance. But are you willing to receive Christ Jesus, as offer'd in the Gos­pel? Hath the Spirit of God so far convinc'd you of your sinful, miserable state, that you heartily consent to be saved by Christ, in his own Way, and upon his own Terms? Are you willing to take him as your Teach­er, Saviour and Lord? Are you brought to depend, and trust entirely upon the Mercy of God in Jesus Christ, as the only Media­tor between God and Man? To relye upon his Sacrifice, and meritorious Righteousness, as your only Refuge and Hope? Desiring to be found in him alone, to be accepted of God only in the Beloved? and are truly willing, and as far as you know your own Hearts, are resolv'd to follow him as the Cap­tain of your Salvation, where ever he shall lead you; in hope of his purchased, and pro­mised [Page 17]Grace and Glory? This is Faith, and dare you say, that there's nothing of this that appears in the Temper of your Spi­rits?

Secondly, If you can't with any Confi­dence say this, yet the Case is hopeful, if you are in the number of convinced, awake­ned, sensible Sinners. Are you sensible of your Ignorance, Poverty, Guilt, Impuri­ty, Bondage, Unrighteousness, &c. and that you need Christ as a compleat Saviour, to be made of God unto us, Wisdom, Righ­teousness, Sanctification and Redemption? to expiate Sin by his Blood, and to subdue it by his Spirit, to reconcile us to God, and begin that blessed Union and Communion here, which shall be compleat in Heaven? And this comprehends our whole Salvation. Christ is the Saviour of Sinners, and of such who are lost, who apprehend themselves to be so without his help, that feel their Sins and their Wants; he came not to call the Righteous, but Sinners to Repentance. And is a Physitian, not to the Whole, but to the Sick: He calls and cures, not the Proud, but the Humble; not the Full, but the Hungry; not the Rich, but the Poor; not the Free, but the Captive; who are sensible of their Bonds; not the Righteous, but Sinners. And he makes you, by his Spirit, thus humble, empty, hungry, and sensible of Sin; that you may look to him as the great Reconciler, sensible [Page 18]of the need of Pardon. If it be thus, you may then look for Redemption through the Blood of Jesus, even the Forgiveness of Sins: Feeling your need of Sanctification, you may look to be wash'd and cleans'd, and sancti­fy'd in the Name of the Lord Jesus, and by his Spirit; feeling your want of Strength to do and suffer the Will of God, you may look to Christ, to enable you to do all things. Now one that is not fully satisfy'd and as­sur'd; that Christ will save him, may yet be brought to this frame. How is it with you as to this?

Thirdly, Let me ask you further, under the Sense of being Vile and Hainous Sinners, are you brought earnestly to desire the Mer­cy of God in Christ, and diligently to seek after him? Tho' you sometimes fear he will not accept you, yet do you not neglect to pray to him? What would you not give, that you might be interested in God's pardoning Mercy, and accepted in Christ? Are not your greatest Fears, and Concern with respect to this, lest he should reject you? Are not the strongest Desires of your Souls after this, that he would receive you? And is it thus, not only at a Pinch; in Af­fliction and Trouble as to Outward Affairs, or on a sick Bed, but in Health and Pros­perity? Is this the Language of your Souls? ‘I have Health, and Friends, and Money, and Credit, and many Outward Blessings [Page 19]beyond others; I want nothing for my Bo­dy, or for my Comfortable Passage through this World: But I am yet a miserable Creature, if I am under the Guilt of Sin; if God be not reconcil'd to me. O that I were clear as to this! what would I give to be at peace with God, and to have an Encouraging Sense of it, &c.’

Fourthly, Are you sensible of your past Un­kindness to this Merciful God, and Gracious Saviour, so as to bewail it? Is it now the ground of your Fear and Trouble? not only that you have sinn'd against the Light of Na­ture, (tho' it may be, you were first awa­ken'd by the sense of some such Transgression) but now you are troubl'd for the Contempt of the Gospel, for your Neglect of Christ, the Saviour of Sinners, for refusing him, when he hath call'd and invited you? And are rea­dy to say within your selves, ‘O with what Earnestness did he call me to accept his Mercy! How freely did he offer to forgive me! He would have been my Saviour, but I would not receive him; with what Folly and Obstinacy did I harden my Heart, and stop my Ears, and turn my Back upon him? and resisted him both in his Word and Spirit?’ Doth this greive and trouble you, as well as the gross Pollutions of the World, which Natural Light will condemn?

Fifthly, Your Case is hopeful, notwithstand­ing the sense of your Vileness and Fears [Page 20]on that Account; if you yet resolve to fol­low on, in seeking Mercy and Forgiveness of God by Jesus Christ, 'till you obtain it. Do you resolve you will wait, and pray, and wrestle, and persevere therein; 'till it shall please God to cast an Eye of Pity and Com­passion on your miserable Souls? That you will continue in the Use of God's ap­pointed Means, where he communicates his Spirit, and conveys Grace, and where he is wont to vouchsafe his Presence? That you will enquire of every Body that may assist you, how you may be one of those Happy Souls, whom God will abundantly pardon? Can you say this, ‘That tho' I fear and doubt, yet I seek, and strive, and will not give over: I will not desist, I will not de­part from his Door: I am undone if he re­fuse me; and if I perish and dye in my Sins, and be damned for them; it shall be in seeking Mercy, and begging Mercy for Christ's sake.’ And if you can say this tru­ly, you may be assur'd you shall not perish, but find Mercy. Can you say, and is it the real Language of your Heart? Nothing in all the Word shall content and satisfie you, or is ever like to do so, 'till you have some good hope through Grace, of finding Mercy with God. You search the Scriptures, and search your Hearts, and go to Ministers, con­sult Friends, and attend Ordinances, with this Desire and Design; and you pray before you [Page 21]come to hear, that some seasonable, power­ful Word may drop, and reach your Case. ‘Alas, I use to hear formerly after another manner, and with other Thoughts; judg­ing the Minister, passing Sentence on the Sermon, or considering only, how it con­cern'd others of my Acquaintance: But now I apply all to my self, now I look for my own Portion, and watch for that which principally concerns me. And by the Grace of God I will thus attend and wait, and watch at the Posts of Wisdoms Door, that I may find Life, Prov. VIII. 34. Though I I have but a very little Hope, and a great many Fears, considering what a Vile Sin­ner I have been, yet I do not utterly de­spair: I am told, I must not despair, and that Despair is a Sin, and Hope, a Duty. And therfore I will yet hold on, and wait upon the Lord, and seek his Mercy: Tho' I can't pray with Confidence, I will yet look up: tho' I can't say I believe, yet I'le not utterly despair: tho' I have sinned against the Grace of the Gospel, and the Blood and Spirit of Christ, yet I hope, not above and beyond the Help and Benefit of his Grace, and Gospel, and Blood, and Spirit. I'le therfore hold on, and wait in Hope, in the diligent use of all the Means of Sal­vation.’

V. Fifthly, I proceed to another thing ob­servable from these Words; Let him return, [Page 22]and he will have Mercy; and abundantly par­don: Let him think of that, and return, be­lieve that, be encouraged to return. I Ob­serve, That the great Motive and Encourage­ment to put a Sinner on forsaking his Evil Ways, and returning to God, is the sensible Apprehension, that there's Mercy to be had; viz. that God will forgive, and abundantly pardon the Penitent, Returning Sinner. I confess, 'tis not an easie matter, to be per­swaded of the Doctrine, of the Forgiveness of Sin: Whatever Guess and Conjecture Men may have about it, from the Divine Pati­ence and Forbearance to a sinful World, in the Continuance of his Forfeited Mercy: Yet ^* without the Gospel Revelation, we are at no Certainty about this. The Gen­tiles had some Imaginations and Hopes, that their Gods were placable, and inclin'd to pardon, and that was the Rise of their Ex­piations and Sacrifices; but they had no assu­red Promise or Covenant to build upon. They knew not the Mediator between God and Man, by his own Sacrifice of himself to make Attonement. 'Tis the Language of the Law written on our Hearts, that The Soul that sinneth shall dye: 'Tis the Voice of Natural Conscience, that Guilt and Punish­ment are inseperable. And were there not somewhat known of the Doctrine of For­giveness, [Page 23]by the Revelation of it which God hath made, this would be the common Sen­timent of Mankind. I need not consider, what particular Ways and Methods God may have, to reveal this Pardoning Mercy unto any, who are Strangers to the Writ­ten Word; or whether he hath done so: It belongs not to us to be Curious in enqui­ring about other Men, who shall be judged by a Righteous God, according to the Law they were under, and the Light they had. 'Tis certain, that even among those to whom the Gospel is preached, whoever they are, that are deeply convinc'd of Sin, and Con­science awakened to apprehend the Holiness and Justice of God, 'tis one of the most difficult things in the World, to perswade them, that God will have Mercy, and abun­dantly pardon. It is one great Work of the Holy Spirit, to satisfie the Soul of this. There's no serious Minister of Christ, but hath abundant Experience of this, in those that are awakened to any Concern for their Souls Salvation. There's Evidence sufficient of this in David's Frame, Psal. CXXX. 3, 4. If thou, Lord, should'st mark Iniquities, O Lord, who should stand? but there is forgiveness with thee, &c. If God should mark Sin, so as to pro­ceed to punish it according to his Righte­ous Law, who could stand? who would es­cape Condemnation? or when accused, stand in the Judgment, so as to be acquitted? i.e. [Page 24] ‘'Tis not my own Case alone, that if God should be strict and severe with me, I am an undone and lost Creature: But 'tis true of all the World. The Holiest Saint on Earth can't be justify'd in his Sight, and what then would become of me, who have such a Load of Guilt, and so many hainous Crimes to acknowledge?’ In this sense we find the Expression of standing us'd, Rom. XIV. 4. To his own Master he standeth or fall­eth; that is, shall either be acquitted or con­demned of God. 'Tis of the same Import with Psal. CXLIII. 2. Enter not into Judgment with thy Servant, O Lord, for in thy sight no flesh living shall be justified.

Consider a little, with what a Frame of Spi­rit, doth David use such Language; he seems to cry out in the View of his Hainous Sins, as ready to Despair, if not reliev'd by the Hope, that there is Forgiveness with God. Lord, who can stand? that is, how justly may I be Condemn'd, if I am try'd at thy Bar? According to strict Justice, I must be cast; I cannot answer thee for one, much less for all my Abominations: I cannot stand in the Judgment. This will be, and is, the Case of all Convinced Sinners; of every one of us, when we View our Sins; and the Majesty of Heaven, whom we have offend­ed: When we consider, how we have af­fronted God, and despised him, and how easily he can crush us into Hell; and how [Page 25]justly he might. When we think, how we have preferr'd a Lust, a Trifle, a Passion, an Humour, before him: How we have slighted his Authority, abus'd his Goodness, defi'd his Power, weari'd his Patience, re­jected his Grace; and by numberless, aggra­vated Transgressions, incurr'd the Venge­ance he hath threaten'd, and made our selves lyable to his intolerable and ever­lasting Wrath. Under such a Sight and Sense of Sin, what can relieve? but the Consideration, that there's Mercy and For­giveness with God, and that He'll abun­dantly Pardon returning Sinners.

This, I say, we are backward to believe. There's so much Ignorance and Blindness in the Minds of Sinners; there's such a prone­ness in Men to Judge of God by themselves; and of his Thoughts and Ways by their own; that because they could not Pardon such and such hainous Provocations, so of­ten repeated; they imagine that God will not. And there are so many Fears and Jealousies in our guilty Souls, concerning God; that without the Encouragement of such a Declaration of Grace, as in this Text, there could be no Repentance; there would be no Returning to God. You know what Benhadad's Servants told him, 1 Kings XX. 31. We have heard, that the Kings of Is­rael are Merciful Kings, let us put Sack-cloath [Page 26]on our Loyns, and Ropes about our Necks, and go to the King of Israel, peradventure he will save thy Life: This gracious Method God us'd toward Israel, Jer. III. 12. Go, and pro­claim these words toward the North, saying, Return, O back-sliding Israel, saith the Lord, and I will not cause my anger to fall upon you; for I am Merciful, saith the Lord, and will not keep anger for ever. Only acknowledge thine Iniquity, that thou hast Transgressed against the Lord thy God: that is, ‘Let them not cherish any such hard Thoughts of me, as if there were no Forgiveness; let them not despair of my Mercy, as if I would not receive them, when they return.’

This gives the greatest Encouragement to Convinced Sinners, that here is a Plank to save them from Shipwrack, a Remedy a­gainst Despair: Here's a ground for 'em to return to God with Hopes: Here's a Mo­tive to seek Mercy, that God hath proclaim'd his Readiness to forgive, and abundantly to pardon. And methinks 'tis very plain, that the Doctrine of Repentance would never have been preached, if there were no Hope of Forgiveness: The fallen Angels having no Mercy offer'd, were never call'd to repent; for let there be never so deep Conviction of Sin, and Sorrow for it, there could be no Repenting and Returning to God, with­out believing that Mercy might be had: All [Page 27]would end in Death and Desparation. Re­pentance would never be commanded as a Duty, nor urg'd upon Sinners as a Duty; (it could not, if we believe the Wisdom, Goodness and Faithfulness of God) were it not for this Truth, that If the wicked for­sake his way, &c. But upon the Consideration of this, Sinners begin to have good Thoughts of God, many of their Scruples are remov'd, many of their Objections answer'd, and they are now encourag'd to seek the Mercy of God, and prepare to receive it.

ƲSE. To Conclude therefore, Let the vilest and worst of Sinners receive these glad Tydings of God's Grace, and not a­buse them. Don't despise this Message, don't neglect it; but consider how much you need this Mercy; and go home, and earnestly beg it. Endeavour to welcome it, as it is offer'd in the Gospel; and then plead it, and urge it for Christ's sake, according to the Pro­mise, as it is Free-Mercy: And stir up your Souls to hope in it; as knowing that God takes pleasure in them that hope in his Mer­cy.

May I not therfore say, that 'tis from the Devil, (for whom there is no Mercy) if there be any of you, to whom this Do­ctrine is preached, who will yet Conclude, There's no Mercy for you? Since God hath told [Page 28]us, that If the Wicked forsake his Evil Ways and Thoughts, and turn to the Lord; they may and ought in that Case, most firmly be­lieve, that He will have Mercy, and that He will abundantly pardon.

'TIS of the Sixth Observation from these Words that I would now speak, (without so much as re­peating the other five,) viz. That Pardon­ing Mercy to Penitent Sinners, is Mercy indeed; the most valuable and seasonable Mercy. This I shall endeavour to manifest by se­veral Considerations, and then Apply it.

First, There's nothing more suitable to the Case of a Guilty Sinner, who hath any Thoughts of returning to God. Consider [Page 30]the Perplexities of one that is awakened to a Sense of Sin, and is under a Spirit of Conviction: His bitter Complaints, and loud Cryes tell us, that he knows not what to do, nor how to be rid of his Burden: He apprehends his Danger from unpardoned Sin, and feels the want of this Forgiveness: He is wounded, and nothing but the Voice of Pardoning Mercy can heal him. I have greatly sinn'd, said David, and his Heart smote him, 2 Sam. XXIV. 10. And now, I be­seech thee, O Lord, take away the Iniquity of thy Servant: Nothing else could give him Ease and Quiet from an Accusing troubled Consci­ence. The Inhabitant shall not say, I am sick, the People that dwell therein shall be forgiven their Iniquity, Isa. XXXIII. 24. The meer Pa­tience and Forbearance of God, without Forgiveness, will not answer the Exigence of his Case. Tho' he be yet out of Hell, he knows not how long it shall be so; or how soon he may there have a Miserable Portion. 'Tis the Sense of Unpardon'd Sin that breaks his Bones, and dryeth up his Marrow; and sticks like an Arrow in his flesh. Whereas Pardoning Mercy is as Health to the Navel, and Marrow to the Bones, and a Cordial to his Heart; yea, even as Life from the Dead. And dead he is in Law, as under a Sentence of Condemnati­on, 'till he be interested in Forgiveness, by Faith in the Blood of Jesus. Then may [Page 31]he lift up his Head, as one Alive from the Dead; and admit Consolation; when he can hope his Sins are forgiven; and that God is reconciled. Comfort ye, Comfort ye my Peo­ple, say unto Jerusalem, her Warfare is Accom­plished, her Iniquity is forgiven, Isa. XL. 1, 2. Blessed is the Man whose Iniquity is forgiven, and Sin covered, Psal. XXXII. 1. 'Till then, they are under the Curse of God on Record: A Curse, that cuts off from God, and all gracious Communications from him; a Curse which pierceth deep, and spreadeth far, and makes the whole Creation at Enmity with us: And this Curse is intolerable in the Effects of it, and unavoidable too. There is no Relief or Remedy against it, but by the New Covenant, and Faith in Jesus Christ. 'Tis only by the Redemption we have in Jesus Christ, through his Blood, even the Forgiveness of Sins: In which Forgiveness we can never be interested, without Repen­tance towards God, and Faith in our Lord Jesus Christ. There is no Rest in my Bones, be­cause of my Sin, saith the Psalmist; Psal. XXXVIII. 3. My Sins are an heavy Burden, they are too heavy for me, v. 4. 'Till this Burden be removed by Forgiveness, what Ease or Rest can a Sinner enjoy?

'Tis true, the Deceit of sensual Pleasures, or the Hurry and Clatter of Worldly Bu­siness, may hinder the Sense of this for a while; and keep all quiet: Yet sooner or [Page 32]later, the sinful Soul will have Torment: Conscience will awake. Men may laugh and be merry for a Time, make a shift to be con­fident and secure, under the Wrath and Curse of God; they may take their Poyson for their Antidote, their Wound for their Plaister, their Plague for their Cure, their Disease for their Remedy; and so make a hard shift to preserve a little false Peace: But the End will be the most horrid Despair. And the more Jovial and Airy, Careless and Presumptuous, they have been in Health and Prosperity, under the Guilt of great Trans­gressions; the more disconsolate will such be, when Conscience awakes, to set their Sins in order before them. Is there then any Mes­sage like that of Forgiveness, that will suit the Case of such? They can relish nothing else, think of nothing else, this is what they aim at. This is the Subject of their great Enquiry, How they may be forgiven. They may try in vain, what Company, Mirth, Sports, Business, or Superstition will do: They must come to God for Pardon, or they cannot find Rest. Hos. V. 13. When Ephrahim saw his sick­ness, and Judah saw his wound; then went Ephra­im to the Assvrian, and sent to King Jareb; yet could he not heal you, nor cure you of your wound.

Did you know the Misery and Danger of a sinful Soul, unreconciled to God, bound over to his Eternal Wrath, every Moment [Page 33]expos'd as a Guilty Wretch, to his fiery Vengeance? Did you consider the Case of such a One? who hath all the Plagues and Curses in the Book of God, in force against him; and nothing but a little Breath between him and Endless Ruine; that can't tell but the next Day or Minute, Death may open the Door, and let him fall into Damnation? Did any one rightly understand this, believe it, consider it, and apply it as his own Case? what Mercy will suit such a One, but Par­doning Mercy? What is all the Pomp and Glory of this World to such a Man, with­out the Forgiveness of Sin? How can he eat, drink or sleep, or trade, or do any thing, without some Hope of Pardon? without seek­ing after it? without endeavouring it? with­out using means in Order to it?

Secondly, Pardoning Mercy is Mercy indeed, as 'tis the Fruit of Covenant Love, an Effect of the special, distinguishing Love of God: This is the great Priviledge of such whose God is the Lord. This is a Cove­nant Blessing, that's never given in An­ger: This is never bestow'd, but as a Fa­vour, peculiar to God's People. This is al­ways accompany'd with Regeneration, and Adoption, Jer. XXXI. 33. I will be their God, and will forgive their Iniquity. Happy is the Man whose Iniquity is forgiven, Happy is the People whose God is the Lord.

Thirdly, This Mercy is the most Compre­hensive [Page 34]Blessing, and the Foundation of ma­ny other Mercies. This secures our State, sweetens our other Blessings, lays the Foun­dation for Peace of Conscience, gives Free­dom of Access to the Throne of Grace, and makes way for Communion with God in all Ordinances: This clears us from the Accusation of Satan, the Condemnation of the Law, and of our own Hearts; for who shall lay any thing to his Charge, whom God forgives? We can have no Right and Title to Eternal Life without this: For the Le­gal Bar must be removed by the Pardon of Sin, as well as the Moral Incapacity by the Sanctifying Spirit. The great Blessings of the Gospel, such as the Spirit of Holiness, Communion with God, &c. they are pro­mised to Accompany this of Forgiveness, Heb. VIII. latter End. I will be merciful to their Ʋnrighteousness, and their Iniquities I will re­member no more. By this we not only escape the Punishment due to Sin, which would render us deeply miserable, but are restored to the Favour of God, and accepted in the Beloved, and have Grace to overcome the World, Flesh, and Devil. The sanctifying Spirit to purge us from all Filthiness, is joyn'd with this Pardon, which delivers from the Condemning Guilt of Sin. We are transla­ted into the Kingdom and Family of Christ, as well as deliver'd from the Kingdom of Satan, and the Power of Darkness. In a Word, the [Page 35]Acceptation of our Persons, Sanctification of our Natures, the Answer of our Prayers, and a Title to Heaven and Eternal Life, are connected with, and consequent to this Forgiveness of Sin, Psal. XXXII. 1, 2, 3. Zac. I. 4. Isa. LIX. 2, 3. Psal. CIII. 2, 3. Job VII. 21.

This also hath respect to all the Comforts, and Afflictions of this present Life. You ought to Consider, that if Sin be forgiven, all things shall work for good. Take away all Iniquity, (saith the Church) and receive us graciously, or do us good, Hos. XIV. 2. Every Providence shall be sanctified, if Sin be forgiven. For peace I had great bitterness, saith Hezekiah, but in love to my Soul, thou hast deliver'd it from the Pit of Corruption; for thou hast cast all my sins behind thy Back, Isa. XXXVIII. 17. You have a like Instance, Jer. XXXIII. 6, 8. But if you had all the Plenty, Peace, Health, Riches and Grandeur of this World, yet the Guilt of one Sin on the Consclence, under the Apprehension of God's deserved Wrath, will spoil the Relish of all. Where Sin is for­given, other Mercies will be sweet, and the Burden of Affliction tolerable: But without this, and under the Apprehensions of the con­trary, every Temporal Calamity is double. For this is the Wormwood and the Gall in every bitter Cup. We shall not under the Troubles and Disappointments of this World, cry out we are undone, if we can think that [Page 36]God hath forgiven us: No more than a Man, who has just receiv'd his Prince's Pardon, (when he lay under a Sentence of Condem­nation to Death) can be thought, if he lose his Glove or Handkerchief in the way home, that he will wring his Hands, and weep, and take on for such a Loss, when he had so lately his Life graciously given him.

Besides, Hereby is a Foundation laid for a Life of Thankful Love and Obedience to God. Conscience being purg'd from dead Works, we serve the Living God without fear, in hope of his Acceptance; with the Promise of his hearing our Prayers, and that he will be well pleased with our Services, and over­look our Infirmities, &c. We may there­fore well bear the Tryals of this Life with Patience and Resignation; and in a dying Hour, shall be able to commend our Souls with Faith and Hope, into the Hands of Christ, who will take Care of us as his own, when we leave the World; and at last pub­lickly acknowledge and absolve us in the great Day. Oh how many Mercies accom­pany this one, of the Forgiveness of Sin!

Fourthly, This is Mercy indeed to a Return­ing Sinner; Peculiar Mercy, as it it Irrevo­cable. Where Sin is forgiven, and Iniquity blotted out, it shall be remember'd no more. You are freely justify'd from all things, and shall never come into Condemnation. This my Covenant of Peace shall never be removed, [Page 37]saith the Lord, who hath mercy on thee, Isa. LIV. 10. This is not only true of the first Settlement of it, but is the Priviledge of eve­ry one, who is under the Bond and Blessing of the New Covenant. Tho' I visit his Trans­gression with a Rod, and his Iniquity with Stripes, nevertheless my loving Kindness will I not utterly take from him, nor suffer my Faithfulness to fail; my Covenant will I not break, nor alter the thing that is gone out of my Lips. God may remem­ber the Sins of Pardoned Believers, so as to afflict them in this World, and exercise the Discipline of his Family: Their share in Na­tional Sins, may involve them in present Sufferings with others: And for particular Transgressions, God may testifie his Father­ly Displeasure against good Men, by remar­kable Afflictions; but will not reverse their Pardon, so as to punish them Eternally. Ely, David, Jonah, and others are Instances. Your Peace with Heaven shall never be so broken; none of your Afflictions will prove it. The Reconciliation between God and Sinners, that is once accepted by a Real, Active, Unfeign­ed, Obedient Faith, is Perpetual. It is pro­mis'd, that our Iniquities shall be blotted out, and remember'd no more; that God will cast 'em behind his Back; Cast 'em into the bottom of the Sea; Scatter 'em as a thick Cloud, &c. Isa. XLIII. 25. Psal. LI. 9. Isa. XXXVIII. 17. Mic. VII. 19. Isa. XLIV. 22. And yet more expresly to assure us, that God will not enter [Page 38]into Judgment with us, for the Sins he hath once forgiven, we read, Jer. L. 20. In that day shall the Iniquity of Israel be sought for, and there shall be none; and the Sins of Judah, and they shall not be found.

Where God bestows Forgiveness, he com­municates the Spirit of Grace, for the Mor­tification of Sin. And tho' that Work be not perfect, it shall be progressive; and the Remainders of Corruption in the Soul, will not prove that your Sin is not forgiven. The Flesh will war against the Spirit, and the Spirit will strive against the Flesh; but you can't conclude, that you are not forgi­ven, from the Opposition that Sin makes against the Grace of God in the Soul. Would you judge of your selves? consider what Op­position you make against Sin: Would you have Relief? Apply to the Fountain open, to the Blood and Spirit of Christ, for new Strength from Day to Day, to Crucifie the Flesh, to Continue the Warfare, and Main­tain the Conflict. That Sin yet remains in the Soul, is consistent with your Reconcili­ation to God; and your Sence of this, with his Acceptance of you. Yea, I am perswaded, there's never such a Discovery of Corrup­tion, as after Forgiveness; when the Grace of God hath enlightned the Soul. But which part do you side with? Do you Condemn, Bewail, Oppose, Resist, Strive, Watch, Pray, Fight, and Endeavour the Mortification of [Page 39]Corruption, that yet remains, after the Hopes of Pardon? You shall then by the Grace of Christ hold on, and be more than Conquerors: You should Apply to him, and Exalt his Power, as able to destroy the Works of the Devil. He has promised, and undertaken it, that no Iniquity shall be charged to your Condemna­tion. No old Stories shall be repeated, no latent Displeasure harboured, no former Quarrel revived. If thou return to God with all thy Heart, he will never upbraid thee with thy former Sins; tho' Men may. But if you can hope, that God forgives you, you'll easily bear that, and little mind it. Can you doubt of this Fulness of Pardon, when God hath said, he will hide and blot out our Sins, so as When sought for they shall not be found: And that he will put them as far from us, as the East is from the West; that None of them shall be mentioned again unto us, Psal. CIII. 10. Jer. XXXI. 34.

Fifthly, This Pardoning Mercy is Mercy in­deed to a Returning Sinner, because all his unknown and forgotten Sins shall be pardoned, as well as those he hath particularly confess'd, agravated, and repented of. As he that breaks the Law in one Point is guilty of all, by the wilful Contempt of Divine Au­thority; so he that is absolved in one Point, is forgiven in all. It were otherwise in vain to be forgiven, and absolved as to some Sins, that might damn us, if there's any one left [Page 40]that would do it. He that is under Con­demnation for one Sin, is liable to Eternal Death: But Divine Forgiveness is entire and full. There are Sins of Good Men, that arise from Humane Frailty, and not from any evil Purpose of Heart; as Sins of Igno­rance, which if we had known, we would not have committed; or of sudden Surprize, that we did not Observe; or fell into by the violent hurry of Temptation, before we had time to think what we were doing; of such Sins we shall be often guilty, while we are in the World; and we are bid to ask daily Pardon for 'em; and then they shall not break Covenant between God and Us.

But there are Many Sins that we have forgotten, for which we were never Humbled in Particular: And yet if we truly Repent of those we do know, and call to mind, our forgotten Sins shall be forgiven. For God will Pardon us like himself; Forgive us like a God; not according to our Knowledge, but His own. And as He is greater than our Hearts, to know much more against us, than we can remember against our selves; so He is greater than our Hearts, to forgive even those Faults which our Hearts and Consci­ences do not Recollect. He knows the Va­lue of Christ's Blood and Merits, to For­give all our Sins. And by unfeigned Faith, we are interested in the Virtue of it. God hath more Thoughts of Mercy in him, than [Page 41]we have had of Rebellion against him: Psal. XL. 5. Thy Thoughts to us-ward, (speaking of his Thoughts of Mercy) are more than can be numbred. They have been from Everlasting, and reach to Everlasting; whereas 'tis but as of yesterday, that the oldest Sinner be­gan to rebel against God. There is no Comparison. And this leads to the Last Observation from those Words, He will abun­dantly Pardon.

Last Obs. That God will not only show Mercy to Returning Sinners, so as to For­give them, but He will abundantly Pardon: He will Multiply Forgivenesses.

The Apostle speaks of the Grace of our Lord Jesus Christ, that it was exceeding abundant to­wards him; [...], with Faith and Love, which is in Christ Jesus; 1 Tim. I. 14. super­lative, superabundant Grace; not only suffici­ent for the Pardon of his Sins; but of mul­titudes more besides. And accordingly in other places we read, not only of the Grace of God in Forgiveness, but of his abounding Grace, of the Riches of his Grace; Yea, of the Exceeding Riches of his Grace, Ephes. I. 6, 7. and this joyn'd with tender Mercies; with Loving Kindness; and with Multitudes of Mer­cies. And here I may show,

First, In what Respects, God will abun­dantly Pardon Returning Sinners.

Secondly, Consider what Reason we have [Page 42]to believe it, and be firmly perswaded of it.

Thirdly, What is the Abuse of this Bles­sed Doctrine.

Fourthly, I shall assist you to make a Right Improvement of it.

First, In what respects God promiseth Abun­dantly to Pardon, or to Multiply Forgive­nesses. And this I might show as to Persons, and as to Things.

First, If we Consider the Extent of For­giveness as to Sins: With Reference to Time, and Place, and Persons, &c. As to Time, from the first Promise of the Seed of the Woman, made soon after the Fall, to the End of the World, this door of Mercy is open for Returning Sinners. As to Places, The Gospel is appointed to be Preach'd to every Creature, in every part of the World: Neither Jew, nor Gentile, Bond, nor Free, Barbarian, or Scythian, are excepted. The Gospel of Grace by Christ Jesus is every where the Power of God, to Pardon, and Salva­tion, unto all that believe. As to Persons, none shall Perish for want of a sufficient Price, for their Ransom; for want of a sufficient Satisfaction to the Justice of God: But where­ever the Everlasting Gospel is preached, He that Believeth shall be saved. Whoever will, may come, and take of the Waters of Life freely. Whoever will Accept of the Mercy of Christ, upon the holy Terms of the Gospel, shall [Page 43]receive Remission of Sins, Joh. III. 10. God hath so Loved the lost World, that Whosoever Believeth on Christ shall not perish, but have Everlasting Life, Joh. XII. 46, 47. I am come (saith our Lord) a Light into the World, that Whosoever Believeth in me should not abide in darkness. If any Man hear my Words, and be­lieve not, I judge him not, for I came not to Judge the World, but to save the World. 1 Joh. II. 2. He is a Propitiation for our Sins, and not for ours only, but for the Sins of the whole World. And when we Consider what sort of Persons, (even the chiefest and vilest of Sinners,) ma­ny of those have been, who have been Par­don'd and received to Mercy; We must needs say, there is no Respect of Persons with God, as to this Matter. And there are a great Multitude of these, considered in themselves. For even of Martyrs and Confessors, that came out of great Tribulation, and had wash­ed their Robes, and made them white in the Blood of the Lamb, there is a Vast Multitude, such as none could number of all Nations, and Kindreds, and People, and Tongues, Rev. VII. 9, 14.

Secondly, He doth abundantly Pardon, con­sidering the Sins forgiven. He is a God par­doning Iniquity, Transgression and Sin; i.e. Sins of all sorts. Let the Kinds, Numbers, Repetitions, Aggravations be what they will. There is a Multitude of tender Mercies to forgive, and abundant Vertue in the Blood [Page 44]of Christ, to cleanse from all Sin. If the multitude of Transgressions could make a Pile, as high as from Earth to Heaven, God's pardoning Mercy is above the Heavens: His Thoughts are above ours in this matter of For­giveness, as far as the Heavens are above the Earth. No Sin but final Impenitence, Un­godliness, and Unbelief, is shut out from Par­don; for the Sin against the Holy Ghost is attended with that, and therfore never to be forgiven.

And as to Sins after Repentance and Pardon, God hath promised to multiply Forgivenesses, to heal Backslidings, and therfore invites Men to return, with a Promise of Pardon. Return ye backsliding Children, and I will heal your Backslidings. In some early Days of the Christian Church, the Novatian Doctrine spread, that denies Repentance and Pardon to Sins af­ter Baptism; upon which Account 'tis thought, many good Men delay'd their Baptism as long as they could, that they might not de­file their Garments after they were washed. It seem'd to have taken its Rise from the Misunderstanding of Heb. 6. the Beginning. But any such Doctrine as would discourage Men's Repentance, and return to God, after they have sinned, must needs be of very dan­gerous Consequence to the Souls of Men. I confess, it is a dismal Symptom, to fall often into wilful Sin, to repent and then sin again; to repent and sin in a Circle. This rather [Page 45]argues an Intention of sinning again, than a Design of leaving it. But for such as have return'd to God, and been forgiven, and yet by the Power of Temptation have afterwards fallen, there is great Encouragement for their Return, and Ground to hope for Forgive­ness. For if any man sin, we have an Advocate with the Father, even Jesus Christ the Righteous, who was a Propitiation for our Sins. If any Man sin, 'tis not to encourage to sin, but to pre­vent Despair after the Commission of it. And since we are to forgive one another, as God for Christ's sake hath forgiven us, it would never have been made our Duty to forgive our Offending Brother once and again. Yea, unto seventy times seven, if there were no Mer­cy with God for Returning Backsliders. You are allowed, and commanded in such a Case, to return to God, and to sue out your Par­don; and you ought to believe you shall find Welcome, and that your Backslidings shall be healed.

There is need of urging this, because Sins after Repentance, and after Vows and Re­solutions, and Sacraments, &c. not only de­file, but disturb the Conscience; and you can't presently approach to God with Com­fort? What then should you do? Give up all for lost? Run into Excess of Riot? and say, There is no Hope; therfore let us walk after the Imagination of our own Hearts? No, by no Means. But by renewed Acts [Page 46]of Repentance towards God, and of Faith in the Blood of Jesus, return to God, and seek Forgiveness. I grant in such Cases, it is hard to do this with any Encouragement and Hope: Our Hearts misgive us, and well they may; we shall have a thousand Jealou­sies and Fears: And it can't be otherwise. However, God's Thoughts are not as ours, He will abundantly pardon Returning Sinners; tho' you have abus'd his Grace, tho' you have dishonour'd his Name, revolted after For­giveness, slighted the Redeemer Christ, griev'd his Spirit, given Advantage to the Devil, deserv'd to be cast out of his sight; tho' you have broken your solemn Vows, and broken your Peace thereby; yet let such remember, that God will show Mercy to Returning Sin­ners, and he will abundantly pardon 'em. He will heal their Backslidings, and make them loath themselves, and be confounded for all their Abominations, even After he is pacify'd towards them, Ezek. XVI. the last. You know the kind Language God us'd to Ephraim, Jer. XXXI. 18, 20. Surely I have heard Ephraim bemoaning himself, he is my dear Son, he is a plea­sant Child, (or rather, is he not so?) though I spake aginst him, I remember him still, my Bowels are moved for him, I will surely have mercy on him, saith the Lord. Read with Thankful­ness, Mic. VII. 18, 19. Who is a God like unto thee? that pardoneth Iniquity, and passeth by the Transgressions of his Remnant, and retaineth not [Page 47]his Anger for ever, because he delighteth in mer­cy? He will turn again, and have compassion on us, and will subdue our Iniquities, and cast our Sins into the Depths of the Sea. And how sweet is the Repentance of such a Returning Back­slider, that is kindly melted, humbled, and broken, and brought to the Foot of God, with Hope of Mercy through Christ? The Contrition of such a Soul, is made up like that of Mary Magdalen, of Tears and of Kisses, of Sorrow and of Love, of Humility and Hope, of Confusion and Confidence, of Shame and Joy. And how will such a Soul love much, to whom much is thus forgiven?

In short, God doth abundantly pardon, and multiply Pardons, as to the Forgiveness of many Sins, in that never any one Sin was forgiven to any Man, to whom this was not made good. Numberless Sins are for­given wherever one is. They are more than the Hairs of our Head, or the Sands on the Sea-shore. Well might the Psalmist say, Have mercy on me, O Lord, according to thy loving Kindnesses, and according to the multitude of thy tender Mercies, Psal. LI. 1. I will abundantly pardon, (saith God here) and in another place, I will cleanse them from all their Iniqui­ties, whereby they have sinn'd against me, whereby they have trespass'd against me, (saith the Lord) Jer. XXXII. 8. Who can understand his Er­rors before Conversion and since? by Omissi­on and Commission, in Thought, in Word [Page 48]and Act? How long did God wait on some of us? What various Methods did he use to bring us home? How graciously did he receive us at first? and after many Provo­cations receive us again? Surely if we find Mercy with God, any of us, he must abun­dantly pardon us, and multiply Forgivenesses. And because 'tis not so easie a thing to believe this, I proceed to the Second Particular, to Consider what Reason we have to be per­swaded of this.

Secondly, Upon what Grounds may we be firmly perswaded of this Truth, That God will thus multiply Pardons? 'Tis certain, to an humbl'd, awaken'd, convinced, peni­tent Sinner, it must be glad Tydings of great Joy; that his Case will admit of Hope. That he ought not to despair, that there is a possibility he may find Mercy with God, if no more: But to have the Riches of God's Grace display'd, to have a free and general Invitation made to all the Hungry and Thir­sty, the Weary and Heavy laden; to have a Promise of Mercy and of Forgiveness, whatever thy Sins have been. What mat­ter of Rejoycing is this? This will answer a thousand Objections, which otherwise you could not tell what to say to. This is proper to revive the most drooping Spirits, to make them adore God, and admire his glorious Grace: This may cause them to think honourably of him, seek ear­nestly [Page 49]to him, and thankfully accept his of­fered Mercy; as poor, wretched, perishing, condemn'd, undone Creatures; toward whom the God of all Grace will magnifie his Rich and Undeserved Mercy. Therfore, be per­swaded to believe it; considering such things as these.

First, That there are large and express Promises, and most astonishing Instances, in the Holy Scriptures, to Encourage your Faith, He that best understands his own kind Thoughts to the Children of Men, to the chiefest of Sinners, hath assured you he will not only have Mercy, but abundantly pardon; and that where Sin hath abounded, Grace shall much more abound toward all of them, who will accept of Mercy by Jesus Christ; so as God may not lose the Glory of it. You think it very hard to be perswaded of this, but hath not God told you, that as far as the Heavens are above the Earth, so are his Thoughts and Ways above yours? And tho' your Sins be as Crimson and Scarlet, that they shall be as Snow and Wool; and that To the Lord our God, belong Mercies and Forgive­ness, tho' we have rebell'd against him.

Have we not Instances of this, as to others? of the worst of Men and Women, that have been washed and justify'd, through the Blood of Christ, and Spirit of Christ? of Sinks of Sin, that have been made Vessels of Mercy? Many Examples in the Old Testament and [Page 50]in the New, of Jews and Gentiles? What Folly, and what aggravated Sin was David guilty of, after the Knowledge of God? and what great Sins before Conversion was the Apostle Paul charg'd with? You have been sometimes told, that 'tis an Instance of God's Wisdom and Kindness, to record the the Example of David's Fall. Some it may be, think it were better left out, lest it should encourage Sinners, but doubtless many a Man would have perished in Despair, and made away himself, if it had not been for the Example of David's Repentance; and God's Forgiveness of him, after such hainous Trans­gressions.

Secondly, God hath declared this to be his Nature and Delight. He proclaims it as part of his Name, Exod. XXXIV. 5, 6. to be The Lord God, Gracious and Merciful, Slow to An­ger, and Abundant in Goodness and Truth, for­giving Iniquity, Transgression and Sin. He is pleas'd in the Exercise of his Mercy, he de­lights to be Gracious, and takes pleasure in them that hope in his Mercy. And therfore what pleaseth him, and he delights to do, he will do abundantly. There is an Inexhausted Treasure of Grace in God, Exceeding Riches of Grace, and unsearchable Depths of Mercy and Grace. God, who is rich in mercy, (saith the Apostle) for the great love wherewith he loved us, even when we were dead in sins, hath quick­ned us together with Christ, Ephes. II. 4, 5. And [Page 51]all the Saints are set forth, as studious and thoughtful about the Glorious Dimensions of God's Grace, as endeavouring to compre­hend the Breadth, Length, Height, and Depth of this Grace, that passeth Knowledge, Eph. I. 8. The Breadth of his Love, in covering such a multitude of Sins, and pardoning such a multitude of Sinners: The Depth of it, reaching us in the Depth of our Sin and Misery: The Length of it, from Everlasting to Everlasting: The Height of it, in raising us from a deserved Hell, to an infinitely Glo­rious Heaven. Love, Grace and Mercy, are his Nature and Delight. 'Tis above our Thoughts, and past our Comprehension. We read, that his Judgments are unsearchable, and his Ways past finding out; 'tis as true of his Ways of Mercy, as of any. By that Name Judgments, sometimes his Mercies are call'd, Psal. XXXVI. 5, 6. Thy Judgments are a great deep; to show the Meaning whereof, the Psal­mist breaks out, O Lord, how excellent is thy Loving Kindness to the Sons of Men, that put their trust in thee? All the Merits of Christ are call'd the Mercies of God, the sure Mercies of David. God is said to be Rich in Mercy, and no o­ther Attribute of God is call'd his Riches, but his Goodness, Grace and Love.

Thirdly, God useth variety of Arguments throughout the Scriptures, to perswade us to believe this. He not only urgeth us from his own Example, and obliges us to forgive [Page 52]our Trespassing Brother, (if he repent) unto seventy times seven, but with the greatest Kindness, he bespeaks us to believe his Com­passion, to be perswaded of his Tenderness and Love. He employs a great deal of Rhe­torick to that purpose. Why sayest thou, O Ja­cob, and speakest O Israel, my way is hid from the Lord, and my Judgment is passed over from my God; hast thou not known, hast thou not heard? that the everlasting God, the Lord, the Creator of the ends of the Earth, fainteth not, neither is weary? Isa. XL. 7, 8. He appeals to Heaven and Earth, to the Dumb and Insensible Crea­tures; that his Ways are equal, that ours are unequal; he offers, he invites, he calls, and expostulates, and complains of our Back­wardness to believe him; he pleads, and pro­miseth, and adds his Oath to his Word, As I live saith the Lord, i. e. As I am a Living God, I take no pleasure in the death of him that dyeth, but rather that he return and live, than go on and dye. Turn ye, turn ye, why will ye dye, O House of Israel? He's represented as with Sighs and Groans, bewailing the Obstinacy of Sinners to their own Destruction. O that they were wise, and would consider this! O that there were such a Heart in them? O that they knew the things that belong to their peace, before they are hid from their Eyes! How kind and encouraging are such Passages?

Fourthly, Consider, this is one great End of God's Patience, and Forbearance, and of [Page 53]his continuing the Preaching of the Word, and the Ordinances of the Gospel; that Sin­ners might be led to Repentance, by the Hopes of Forgiveness. How many Years hath God waited on some of you? Should not the Long-suffering of God, that hath a Tendency to Salvation, encourage you to believe, that there is Mercy and Forgiveness with him? What quick Dispatch hath he made with others, while he hath spared you? He hath taken some, in the Act of their Vile Abo­minations; many in the very height of their Wickedness; and hath refus'd to give them further time and space to repent: He hath call'd some to Judgment in their Youth, soon after they had broken the Fetters of their Education, cast off the God of their Fathers, and begun to indulge themselves in youth­ful Lusts: Many besure, (not greater Sinners than you) are gone to their place, while he yet waits to be gracious to you. He of­fers you Pardon and Life, when he might have condemn'd you to Remediless Wrath, and put it in Execution long ago. He con­tinues to exercise great Patience and Power in forbearing you. Is it not with this kind Design, that it might lead you to Repen­tance, that you might turn to him, seek after him, and intreat his Pity before it be too late? May you not infer thus much from his Long-suffering? Did he bear with thee, when thy Heart was hard as a Rock? and [Page 54]thou would'st not hearken to any Treaty of Peace? and will he not accept thee now thy Heart begins to be contrite, and broken with Sence of Sin, and Sorrow for it? Did he bear with thee while Sin was thy Delight? and will he not be gracious if thou seek him, now Sin is become thy Burthen? Doth he continue to call thee by his Word? and Commission his Ministers to tell thee in his Name, that if thou return, he will abun­dantly pardon? Doth he order them to be­seech thee for Christ's sake, and in his stead, that thou would'st be reconciled to God? and can you suppose he is inexorable? If a King should send one of his Attendants to a Condemned Prisoner, saying, ‘Go tell such a one, let him come to me for his Par­don, and he shall have it; my Son hath interceeded for him, and made his Peace, tho' he hath forfeited his Life, and deserv'd to dye, and I might put the Sentence in Execution to Morrow; yet let him come, and confess his Sin, and ask Forgiveness, and I will pardon him. Yea, tell him, I desire, I entreat, that he would come. I beg that he would have pity on himself, and not refuse me: I earnestly pray, and beseech him; I must take no Denial, he must come.’ What Kindness and Condes­cention were this! You know how to apply it. 'Tis as certain unto all of you, by the Preach­ing of the Gospel, as if you were spoken to by Name.

But if you reject the kind Offer of the Grace of the Gospel, and will not return from your Evil Ways, but go on and put it to the venture; (after such a Merciful In­vitation, and that so often repeated) consi­der then, what a Hazard you run, and if you hold on, how dreadful your Doom will be. All the Ministers of Christ, instead of Blessing you in the Name of the Lord, must pronounce against you all the Curses of the Law, and all the additional Curses, denoun­ced against the Despisers of the Gospel. And must say unto you, Anathema Maranatha, Cursed in this World, 'till the Coming of Christ; and when he comes, Accursed from his blessed Presence, into Everlasting Destru­ction. Yea, all the Angels of God, all the Churches of Christ, all the Saints on Earth and in Heaven, will adore Divine Justice, and can have no Compassion on you, if you go on to despise the Grace of God, and will not be drawn with the Cords of his Love.

Fifthly, To perswade you, that God will abundantly pardon; Consider how valuable a Price was paid for your Redemption, that you might have Forgiveness. When you think of the Freeness of this Mercy to you, think also that it cost the precious Blood of Jesus to Procure it. And by the great Propitiation for Sin, which he hath made, God hath glorify'd his Holiness and Justice, and may now glorifie his Mercy and Grace, in [Page 56]pardoning and saving Sinners, without lessen­ing the Honour of his Authority and Go­vernment, or impeaching any of his Attri­butes and Perfections. You may come, and beg Mercy for the sake of Jesus Christ, say­ing, ‘Lord, save me, for thy Mercy's sake, I am a Vile Sinner, a Rebellious Creature, not only an unprofitable Servant, but a hai­nous Criminal: I have nothing in my self, but Matter of Shame, and Humiliation; no­thing of any good, but what thou hast gi­ven me. There's nothing in any of my Services, but need the Sprinkling of the Blood of Jesus, to make them accepted. But there is Redemption, even the For­giveness of Sin through the Blood of Je­sus. Lord, Here is the Blood shed for Ex­piation of my Sins: Lord, Here's the Price paid for my Reconciliation, here's a per­fect Righteousness to cover me, here's a compleat, Attoning Sacrifice, Christ's Me­rit, Righteousness, and Intercession, and Grace can save me. O let me be found in him, accepted in him! Did I dishonour God formerly, by my aggravated Sins? Christ my Redeemer hath honour'd him more by his Death, than ever I dishonour'd him by my wicked Life.’

Is it not a Trouble to you, to think with what Affection and Delight you sinned, with what Deliberation you committed such and such Sins? Oh! remember that Christ de­lighted [Page 57]to do the Mediatorial Will of his Father: He was straitned 'till he drank of the bitter Cup, and was baptized with his own Blood. He knew before hand, all that he was to do and suffer for our Redemp­tion, and yet willingly undertook it: Did you sin with much intenseness of Spirit, so that your Heart was in it? Have your Crimes been (many of them) Mental, Spiritual, In­ward Sins? (like those of the Devil, which are worse than Sensual, Carnal Ones) Re­member, Christ's Sufferings lay much in his Soul also. His Spirit, his Soul was heavy unto Death, &c.

And whatever Unworthiness you may ap­prehend of the Mercy offer'd you, remem­ber 'tis Free Mercy. You are call'd and in­vited to receive it, without Money and with­out Price. If you are weary and heavy la­den, and sensible of your Unworthiness; if you see your need of his help, are desirous of it, and willing to yield your selves to his Conduct; to be saved in a way of Free-grace, so as to give him the entire Glory of your Salvation; you ought to believe that God will show you Mercy, and abundantly pardon you. He hath glorify'd his Mercy in the purchase of Forgiveness by Christ, in the Publication of it in the Gospel, and in the Application of it to particular Sinners upon Faith and Repentance, or Repentance and Faith; (I scruple not to put either first.) [Page 58]since they are inseperable, and are never parted: And both are absolutely needful. Repentance towards God, and Faith in our Lord Jesus Christ, that at once we may give God the Honour of his Authority and vio­lated Law, by our Repentance; and of his rich Grace in the Gospel, by our Faith in Christ. And can any thing be more free to us, than to be forgiven, in this Method, on these Terms? to have all our Transgressions blotted out for his Name's sake? and to be washed and cleans'd in the Fountain of Christ's Blood, when we have nothing but our own miserable, and wretched Case to move his Pity? He justisies us freely by his Grace, and found a way to do it, with Honour to his own Name. What a strange Passage is that of the Prophet? Isa. XLIII. 22, 23, 24. Thou hast not called upon me, O Jacob, but hast been weary of me, O Israel, thou hast not brought me the small Cattle of thy burnt Offerings, nei­ther hast thou honour'd me with thy Sacrifice; thou hast bought me no sweet Cane with Money, neither hast thou filled me with the fat of thy Sacrifices, but thou hast made me to serve with thy sins, thou hast wearied me with thine Ini­quities. What might now be expected, but that God should say, Therfore I will not hear thee when thou callest, I'le make thee a Sa­crifice to my Wrath, I'le punish thee accord­ing to thy Desert: But 'tis quite otherwise, for it follows in Verse 25. I, even I, am he, [Page 59]that blotteh out thy Transgressions for my own sake, and will not remember thy Sins. When the God whom we had offended by Sin, is be­come a God of Forgiveness, in such a way and method of rich and glorious Grace, we need not doubt but his Heart is in it, and therfore that he will abundantly pardon. He might have exacted the Punishment of Sin, when he gave his only begotten Son, to be a Propitiation for our Sin, and ac­cepted his Suffering instead of ours. There could be nothing move him to this, but his own Grace and Love: And therfore we ought to believe, that he's ready to receive returning Sinners unto Mercy for Christ's sake.

Sixthly, As consequent to this, Consider, that by believing, that God will abundantly pardon returning Sinners, we give Honour and Glory to God. He is pleas'd and ho­nour'd by our giving Credit to his Word, and hoping in his Mercy. Whereas if we distrust his Promises, and Declarations of Grace, we not only disobey his Order, but refuse that which he delights in, and where­by he's glorify'd. By not believing his Pro­mises of Pardon, we do what we can to fru­strate the Command of Faith in Jesus Christ, and the Promse of Salvation by him. Yea, to disappoint the great Design of Christ's Coming into the World, which was to save Sinners. We undervalue the rich Provision [Page 60]he hath made for our Encouragement; we gratifie the Devil, in keeping off from the only Remedy which Christ hath procured: We do in effect make God a Liar, by disbe­lieving the Record he hath given of his Son, not setting to our Seal that God is true, 1 John V. 10. John III. 33. If we honour and please God by our Faith and Hope, more than by any thing else; we do as much disho­nour and displease him by our Unbelieving Despondency, and Dispair. Yea, all the Sins of your past Life, that make you fear God will never forgive you, are not cloathed with higher Aggravations of Guilt, than your doubting of the pardon of them, in Case you unfeignedly return to God, and believe in Christ.

Lastly, You ought to believe it for the Rea­son added, Ver. 7. because God's Thoughts are not as ours; but as far as the Heavens are above the Earth, &c. We can't think so kindly of any, who have injur'd us: as God thinks of us who have offended him. Nor can we think to what de­gree God is able to forgive our greatest Pro­vocations, and show Mercy to the vilest Sinners, that will return. We are prone to revenge, we are hardly reconciled; we are apt to return Evil for Evil; we are not easily brought to Forgiveness. But My thoughts are not as yours, (saith God) ‘You know not how far my Mercy can [Page 61]reach, I am God and not Man. The di­stance between God and Man, between the Creature and Creator, is infinitely more than between Heaven and Earth. What if you can't imagine, that ever I should have such Thoughts of Mercy for poor Sin­ners: Do you consider, how high the Hea­vens are above the Earth? so are my Thoughts and Ways higher than yours: They are like my self, infinite.’

And how many, by their own Experience of God's kind and gracious Dealing with them, who with holy Wonder and Thank­fulness, have acknowledg'd and attested the Truth of this: ‘Many a time have I call­ed my self a Prodigal, (to use the Words of an ^* Excellent Person) a Companion of Swine, a miserable, hard-hearted Sinner, unworthy to be called his Son, when he hath called me Child, and chid me for, my questioning his Love, he hath readily forgiven the Sins, which I thought would have made my Soul the fuel of Hell; he hath entertain'd me with Joy, with Musick and a Feast; when I better deserv'd to have been among the Dogs without his Doors. He hath embrac'd me in his sustaining, Con­solatory Arms, when he might have spurn­ed my guilty Soul to Hell, and said, De­part from me thou Worker of Iniquity, [Page 62]I know thee not. O little did I think, that he could ever have forgotten the Vanity and Villany of my Youth; yea, so easily have forgotten my most aggravated Sins. When I had sinned against Light, when I had re­sisted Conscience, when I had frequently and wilfully injured Love, I thought he would never have forgotten it: But the greatness of his Love and Mercy, and the Blood and Intercession of his Son hath can­celled all. O how many Mercies have I tasted, since I thought I had sinned away all Mercies! How patiently hath he born with me, since I thought he would never have put up more? — Tho' I injure and dishonour him by loving him no more, tho' I oft forget him, and have been out of the Way, when he hath come or called me; tho' I have disobediently turned away mine Ears, and unkindly re­fus'd the Entertainments of his Love; and unfaithfully play'd with those, whose Com­pany he forbad me; yet he hath not di­vorc'd me, or turn'd me out of Doors. O wonderful! that Heaven will be familiar with Earth! and God with Man! the High­est with a Worm! and the most Holy with an unconstant Sinner! Man refuseth me, when God will entertain me: Those whom I never wrong'd, reject me with Reproach; and God whom I have unspeakably inju­red, doth invite me, entreat me, and [Page 63]condescendeth to me, as if he were be­holden to me to be saved. Men that I have deserved well of, abhor me; and God that I have deserved Hell of, doth accept me. I upbraid my self with my sins, but he doth not upbraid me with them. I condemn my self for them, but he condemns me not, I have Peace with him, before I can have Peace with my Conscience.’

Object. But after all these endearing Ex­pressions of the Grace of God, (may some say) we can't tell how to believe, 'tis hard to be fully perswaded of this. Consider there­fore, the Verses following the Text, where there's this Objection obviated. You say, you can't have your Hearts duely affected with these Declarations of God's Grace, you can't be brought to accept this Mercy, to close with this Offer, to be encouraged by such a Promise and trust in it: It is there­fore added, as directly suitable to such a Case, Verses 10, 11. As the Rain cometh down, and the Snow from Heaven, and returneth not thither, but watereth the Earth, and maketh it bring forth and bud, that it may give Seed to the Sower, and Bread to the Eater. So shall my word be, that goeth forth out of my Mouth; it shall not return unto me void, but it shall accomplish that which I please, it shall prosper in the thing where­to I sent it. That is, As the Heavens do not give Light and Heat, and Snow in vain; [Page 64]but cause a promising Spring, and a fruit­ful Harvest: So, saith God, my Thoughts of Grace, manifested by my Declarations of Mercy, and Promises of Forgiveness, shall have Efficacy and Influence to make you be­lieve; to enable you to hope and trust in my Mercy; and so to be quiet and satisfy'd, that your great and hainous Sins shall be for­given. The very Publication of this Grace, shall be attended with a Power to bring Souls to believe it. I know my Thoughts to­ward you, are Thoughts of Peace, and not of Evil; to give you a gracious End, and raise your Expectations of it, and they shall ac­cordingly be fulfilled. The Declarations of this Mercy shall be credited, my Word of Grace shall not be in vain; it shall take hold of dejected, despairing Souls, and raise them to Faith and Hope. 'Tis with this Encou­ragement we publish the glad Tydings of Salvation, and invite Sinners to return to God by Jesus Christ, with an Assurance of finding Mercy. I say, 'tis with this Encourage­ment, that we beseech them to be reconcil'd to God, and assure 'em that he's ready to forgive: 'Tis in Hope, that by the Spirit accompa­nying the Declaration of the Word, concern­ing this Forgiveness with God, many Souls might be attracted and won, perswaded and overcome, and so prevail'd with to return to God, and believe the glorious Riches, Freeness and Abundance of his Mercy. God [Page 65]grant we may find more and more, such fruits of preaching the Gospel. On the other hand, I beseech you take heed, how you turn your Backs on this Mercy of God, and the Offer of it: Beware how you shut your Ears against his gracious Invitation, when he thus proclaims and publishes his Readiness to forgive. Take heed how you go on in Sin, after God freely tenders you the Forgiveness of all your Sins, if you will return. With the greatest Seriousness I must tell you, that one such Sermon of God's forgiving Grace and Mercy, rejected, slight­ed, and misimprov'd, may be of more dread­ful Consequence to the Souls of those that hear it, and make light of it, than I am able to express.

IN Two former Discourses, I have con­sider'd this double Precept, or Injuncti­on of Duty, which concerns Sinners of all sorts; under the two Names of Wic­ked and Ʋnrighteous, that they must forsake their Evil Ways and Thoughts; and return to [Page 74]the Lord, which are the two parts of un­feigned Repentance. I have also consider'd the encouraging Promise, that thereupon God will have Mercy, and will abundantly Pardon. And I have now to consider, what Ground we have to believe this: Because God's Thoughts are not as ours, nor his Ways as ours, &c. But there remains something of the Application of the Second General, That if the Wicked forsake their evil Ways and Thoughts, and return to God; he will not only forgive, but He will abundantly pardon.

1. ƲSE. Be thankful to Heaven for this good News; that God will thus mercifully treat returning Sinners. He might have in­sisted on the Terms of the violated, first Covenant, to the Ruine of all Mankind: He might have left us, as the fallen Angels, with­out the Proposal, Promise, or Offer of a Re­deemer: But God so loved the World, that he gave his Son, that whoever believeth on him should not perish, but have Everlasting Life.

When we think of the Case of the fallen Angels, who are reserv'd in Chains of Dark­ness to the Judgment of the Great Day, and compare it with our own, who have a Pro­clamation of Mercy and Grace by the Gos­pel; we have Reason to adore the distin­guishing Goodness of God to us. If a few poor, inconsiderable People in a Kingdom, of the meanest sort; should be found guilty of [Page 75]Treason against a Prince; when there are Mul­titudes of the Nobility and Gentry, who have likewise rebell'd against him; and a Pardon should be offer'd to those of the poorer, mean­er sort; while the Nobles and Great Men are all Executed, and not a Man of them re­ceiv'd to Mercy; would not this be Asto­nishing Goodness to the others? Especially if those Great Men, the Principal Subjects of the Kingdom, were Condemn'd for one Offence, for one Act of Treason; and the others forgiven many Transgressions, and re­ceiv'd to Favour and Honour, after many Years of Rebellion. You easily know how to apply it.

How thankful ought we to be, that we are not left in the remediless Condition of Devils? that there is a Sacrifice offer'd for Sin, a full Attonement made, a sufficient Price paid, a Fountain open'd, a new and living Way, for God to be glorify'd in the Forgiveness and Salvation of Returning Sin­ners, that believe on his Son. It is matter of Continual Admiration, and Thankful Praise, that we have Forgiveness this way. Can we have a fuller Evidence of the Evil and Malignity of Sin, or of God's Displea­sure against it? and consequently of the Worth and Value of a Pardon; than by the Sufferings, Blood and Sacrifice of Christ? And what stronger Proof, or clearer Evidence of God's Readiness to forgive Sin, than the [Page 76]giving of his Son to dye for our Sins, to cleanse us from all Sin; even the most hainous, grievous Offences: Because his Mercy through the Mediator is greater than the Sins of the whole World.

Let us with Hearty Thankfulness adore him, for this glorious Mystery of his Love and Grace: And that we may be Thank­ful indeed, let us apply it to our selves in particular. Let us think of our own mise­rable Case under the Guilt of Sin, and the Curse of God. Let us think of the many thousand Talents we owe, without being able to pay one Farthing; of the Innumera­ble Crimes we are guilty of; and that the Wages of every one is Death: And that all the Creatures in Heaven and Earth could not procure the Forgiveness of one sinful Thought. If you think you have, or ever had any serious sense of the Evil of Sin, and your lost undone Condition as Sinners, how thankfully should you receive these glad Tydings of Mercy, by Jesus Christ? But if you have gone further, and have actually re­ceiv'd the Attonement; if you are brought under the Bond of the Covenant; if you are united to Christ by Faith, and so interested in the sure Mercies of David; and by For­giveness deliver'd from Condemnation, what Special Thankfulness is due from such? When there are comparatively so Few, to whom the Gospel is preached, but do receive this [Page 77]Grace of God in vain? ‘Lord, Who, and what am I, that I should have good hope through Grace, of the Forgiveness of my Sins? of mine, that have been more aggra­vated than the Sins of Others: When O­thers, not greater Sinners, (it may be, not so bad) shall perish for ever; and ne­ver be forgiven: When it may be, some of my Companions, and Accomplices in Sin, are cut off by Death, without Repen­tance and Pardon! Were not Others call'd, and invited as well as I? But he hath o­pen'd mine Ears, and Heart, to receive him; and so hath pardon'd me, while others are condemned. O Admirable, and Astonishing Grace!’

Secondly, Take heed of abusing this Decla­ration of Grace to the worst of Sinners.

I. First, As any Countenance to Sin, or Encouragement to continue in it: Shall we sin, because God is ready to forgive Sin; that his Grace may abound? God forbid; Rom. VI. 1. Far be it from us, let it be an ab­horred Thought. 'Tis needful to mention this, because in many Instances, the most pure and holy Doctrine may be perverted to patronize Sin. We read, that the Continu­ance of the Course of Nature, was made a ground of Trust by the Psalmist, as an Ado­rable Evidence and Instance of his Faithful­ness and Truth. Psalm CXIX. 89. Thy Word is settled in the Heavens, and thy Faithfulness [Page 78]to all Generations. And yet some Atheisti­cally abus'd it; 2 Pet. III. 4. saying, All things continue as they were: Where is the Pro­mise of his Coming? The Apostle says, The Time is short, and the Fashion of the World passeth away; therfore, let them that have such and such Relations, Possessions, and Em­ployments in the World, carry it as if they had none. Whil'st others abuse this, and say; the Time is short, Let us cat and drink, for to morrow we may dye. So here, God is ready to show Mercy to returning Sinners, there­fore, Let the wicked forsake his way, &c. Others turn this Grace of God into Wanton­ness; and will venture the more boldly up­on Sin, because God is ready to forgive. These things (saith the Apostle John) I write unto you, that ye sin not. But if any man sin, we have an Advocate with the Father. There's a vast difference between the Remission of Sins past, and an Allowance of Sin for the future. We may take Comfort in the abound­ing Grace of God, and his Readiness to for­give; though we must dread the Thought of venturing on Sin, that his Grace may abound in the Forgiveness of it. This is contrary to all Gratitude and Ingenuity; and to the true Nature of Faith and Repen­tance. And there can hardly be a more dan­gerous Symptom of damnable Ungodliness, than for any to presume to sin upon this Consideration; That they hope they shall be for­given. [Page 79]The Apostle Jude, ver. 4. speaks of some such, Who turn the Grace of God into Wantonness, denying the only Lord God, and our Lord Jesus Christ; and he saith of them, that They were ordain'd of old to Condemnation: For the Grace of God that brings Salvation, ought to teach us to deny Ungodliness and Worldly Lusts, &c.

This sinning against God, because he will abundantly pardon, is in some respects more Aggravated than the Sin of Devils, who will curse God, and fly in his Face; because there's no hope of Pardon. But God offers Pardon to you, and declares that he is ready to forgive. And will you dare to sin the more? If ever you are awakened to a Sense of Sin, this of all others will be most likely to sink you into Despair; that you ventur'd to sin in hopes of Pardon. For what can relieve a convinced, awakned Soul, but the Free­grace of God in the Forgiveness of Sin? Whereas such a One may say, Lord, this very Mercy I have abus'd, I have sinn'd the more because of this Grace. And if we should mention to such a one, the Instances of Manasseh, Paul, &c. who after great Sins were pardoned; he will be ready to reply, that they never sinned in hope of Forgive­ness, or turn'd the Grace of God into Wan­tonness, as I have done.

There's Forgiveness with God, that he may be fear'd, served, loved and obey'd. [Page 80]But will any say, there's Forgiveness with God, that he may be slighted and neglected, rebell'd against, and disobey'd? His abused Goodness will turn to the more intollerable Wrath, against all such as presume on his Mercy; apprehending that they shall find an Easie Pardon, tho' they continue in their Sins. 'Tis to sin against the very Nature and End of God's Grace; to cut off their own Plea for it, and the general Ground of their Hope in it. 'Tis without a Promise, and against a Threatning, for any to expect For­giveness, if they wilfully continue in sin: 'Tis to pervert the whole Gospel, to ima­gine that God will justifie the Ungodly, while they remain in their Ʋnbelief and Ʋn­godliness. Is not Unbelief a part of Ʋngod­liness, as contrary to the most express Com­mand. of God to believe on his Son? If ever God show Mercy unto any, and abun­dantly pardon them; he always gives them Repentance unto Life, and Faith unfeigned.

And let such remember, that as God pro­miseth Mercy and Forgiveness to Returning Sinners, and that his Thoughts are far a­bove ours, as Heaven above the Earth in this Matter; so his Thoughts of Anger, Wrath and Fury, against Obstinate, Wilful, Presumptuous, Impenitent Sinners, are also above our Thoughts, as far as the Heavens are above the Earth. He will tear in pieces, and none shall deliver; he that made them will [Page 81]show them no mercy; and who knows the power of his Anger? he will laugh at their Calamity, and mock when their fear cometh. He will wound the head of his Enemies, and the hairy Scalp of such a one that goes on still in his Trespasses, Psal. LXVIII. 21. Prov. I. latter end.

II. Secondly, Take heed of abusing this Doctrine of God's Grace, by admitting slight Thoughts of Sin, so as to encourage you to delay seeking after Forgiveness; or to seek and expect it any other way, but only through Faith in Jesus Christ.

As to the Matter of Delay, the Uncer­tainty of Life, and the Uncertainty of God's giving Grace hereafter, to them that refuse it now, is sufficient to be said here, if duly consider'd. That which I now aim at, is to discourage any Hopes of obtaining Forgive­ness with God, but only through the Blood, Sacrifice, and Righteousness of Christ: There is no other Saviour, no other Mediator be­tween God and Man. If ever you are re­concil'd to God, and find Mercy with him, it must be through Jesus Christ. The Way and Method is fixt, and publish'd, and de­clar'd to be unalterable: There is no other Name under Heaven, but his, by which any Man can be saved: If God be gracious to any, and deliver them from going down to the Pit, 'tis because he hath found a Ransom, Job XXXIII. 24.

The Absolute Mercy of God is not to be [Page 82]rested in; for he hath told us in what Way and Method he will dispence his Mercy; and how we shall partake of it: That we must honour the Son, as we honour the Father; receive him as Christ Jesus the Lord, the only Mediator between God and Man; and that If we believe not that Jesus is he, we must dye in our Sins. 'Tis not enough to cease to do Evil, and make Restitution where you have injur'd and wrong'd any, (which yet is a necessary Fruit of Repentance;) 'Tis not a little outward Reformation, or the Perfor­mance of some Duties of Religious Worship, that before were neglected, that will be suffi­cient, if you overlook Jesus Christ, and lay the stress of your Hope, for Acceptance with God, on any thing else.

If you should fast, and pray, and weep, and mourn, and wear Sackcloath, and give all you have to the Poor, and continue a Life of Austerity and Mortification for ma­ny Years; this will not avail, if you think to pacifie God herewith, and substitute this in the room of the Blood and Righteousness of Christ, in order to Forgiveness. You will but provoke God, and dishonour the Re­deemer, and deceive your own Souls. 'Tis certain, we are naturally prone to fix upon some other Bottom, enclin'd to establish a Righteousness of our own, instead of Christ Jesus, and his Righteousness. But we can never be secure from the Charge of the Con­demning [Page 83]Law, and the Challenge of Divine Justice, but by being united to Christ, inte­rested in him, found in him, and accepted with God on his Account.

ƲSE III. Let me beseech you to pity those Sinners, who are not return'd to God, and interested in his pardoning Mercy; and to pity such, as desiring and endeavouring to return, do yet apprehend and fear, that they shall never be pardon'd.

First, As to those as are yet under the Guilt of Sin, and are not return'd to God, nor in­terested in his pardoning Mercy: Consider their Miserable Case, and pity them: For,

First, If they are not Partakers of ths abun­dant Pardon, there's no one sin that they were ever guilty of, that is forgiven. Without Re­pentance, (which includes forsaking our Evil Ways, and returning to God,) there's no For­giveness of any Sin: Tho' Temporal Judg­ments have sometimes been diverted upon Ex­ternal Humiliation, no one Sin is blotted out, but through the Blood of Christ, who is exalted to be a Prince and Saviour, to give Repentance as well as Remission of Sins: And these are never to be parted. Therfore if any have liv'd twenty, thirty, or forty Years in the World, or longer, whenever God comes to enter into Judg­ment with you, all the Sins of your past Life, with all their several Aggravations, will be found in the Indictment, and charg'd against you: You are under the Guilt of them all; [Page 84]as much as if they were committed yester­day. As God's pardoning Mercy reaches to all the unknown, and forgotten Sins of true Penitents, as well as those which they actu­ally remember, and repent of, so where he doth not forgive all, he forgives none. And if the Guilt of one sin be enough to sink thee into Hell; what is it to have Ten Thousand to answer for? If you can't stand in the Judg­ment, when accused but for one sinful Thought or Word, what will become of you, when you have all the numberless Transgressions of your past Lives to answer for?

Secondly, Consider, that 'till sin be forgiven, the Guilt of every unpardon'd Sinner en­creases every day. The longer he lives, he is still heaping up Wrath against the Day of Wrath. Upon every failure of our Duty to God or Man, there's a Debt of Punish­ment resulting from it; and every New Sin is a Figure added to the Old Score. The longer therfore any one lives in an unpar­don'd State, the more Guilt he contracts, and the more Crimes he has to Answer for.

Thirdly, Consider, that upon this Account, 'till we are interested in the pardoning Mer­cy of God; we are under the Curse and Condemnation of the Law. Whatever Ad­vantages a Man may enjoy above Others, whatever Gifts, Reputation, Prosperity, &c. he's still under a Divine Curse; he's con­demn'd already; and if he dye in this Con­dition, [Page 85]he must perish for ever. And how soon may Death put a Period to all thy Hopes of Forgiveness? In the mean time you are under a Divine Curse, that reaches to all you have, and all you enjoy: In Health and Sickness, Prosperity and Adversity, where­ever you go, and whatever you do. You please God in nothing; but abuse his Mer­cy, and are liable every Moment to his Wrath; and if you dye, that stroak of Death which separates thy Soul from thy Body, will separate thee from God and Heaven for ever.

And this Curse of God will be found to be Intolerable, as well as unavoidable. When God deals with Sinners, as a God of Ven­geance, they shall not be so weak, as to be annihilated by his Wrath; or so strong, as to resist or avoid his Righteous Vengeance; and 'tis Everlasting Wrath likewise: Without being now reconciled to God, and interested in his pardoning Mercy by Jesus Christ, the Wrath of God abideth on you; and will for ever abide.

Fourthly, Let me add one Consideration more, to raise your Pity to Unpardon'd Sin­ners, and that is, their present deplorable Case, by the Accusations of their own Con­science. For sooner or later a guilty Con­science will speak: Especially as to those that live under the Preaching of the Gospel. The Sinners in Zion shall be afraid, Fear­fulness [Page 86]shall surprize the Hypocrite: They may try various Methods to stop the Mouth of Conscience, by the Noise and Clatter, and Hurry of Worldly Business; they may think to forget their Misery, and patch up a kind of Peace for a little while; but this is a false Peace, that if not speedily broken, will end in Everlasting Anguish: And if it be, (as a thousand to one but it will be,) what Trembling, Horror, and Despair must be expected? How low will such sink; when they awake out of their Security? How will they roar and cry out under the Terrors of the Lord? How bitterly will they com­plain of the Burden of Sin, as a Mountain on their Backs? Of the Wounds of Sin, as so many poyson'd Arrows in their Hearts? How will their Joynts tremble, their Lips quiver, and their Hearts ake? When they shall see their Sins set in Order before them, and can't hope for Pardon? But whether they feel their Misery or no, their Case is dismal, for they do but dance about the bottom­less Pit, and the next Hour may tumble in. Conscience may awake sooner than you be­lieve, and e're long it will. Conscience, I say, which is an Accuser, none can silence, a Judge that none can bribe. And if they will but give themselves Time and Leisure to think; a gloomy Darkness, like the Shadow of Death must now overspread their Souls: They have no Relief, but by endeavouring not to think [Page 87]of their Danger. Are not such to be pity'd? O do what you can to awaken and save them!

Secondly, There's another sort, who need your Compassion, i. e. They who desire and endeavour to return to God, and seek after Christ, but apprehend there is no Forgive­ness for them. Tho' God will abundantly Pardon Others; they reckon they shall never be interested in his pardoning Mercy. They hear of God's multiplying Forgivenesses to Others; but dare not think, they shall have a Share in it. They read of a Saviour, but believe they shall never be sav'd by him; they hardly dare look into the Bible, lest they read their own Condemnation. All the Ter­rible Things in the Scriptures against Impe­nitent Unbelievers, against Apostates and Ob­stinate Sinners, they apply to themselves. They dare not look into the Grave, nor think of dying, because of what follows, in the sinal Judgment of Christ, and the Ever­lasting Destruction of Sinners. If they had any former Peace, they reckon it was all De­ceit, Mistake and Presumption: For after all their Profession, and Hearing, and Reading, and Praying, &c. they tell you, They shall perish, and be condemn'd as Hypocrites; and There's no Mercy for them.

O with what Bowels of Pity and Compassion, should we consider the Case of such! And treat them with the Spirit of Meekness and Gentle­ness! [Page 88] ‘Christ is the Saviour of Sinners, but He is none of mine, (they say) for I heard his Gospel Grace declared, but did not accept it; I outstood my Day of Grace, and the Things of my Peace are hid from mine Eyes; He call'd me, but I would not come; and 'tis now too late. O 'tis now too late! He knock'd, and I would not open; and now the Door is shut against me. I am given up to a Hard Heart, &c.’ The very Thought of Heaven, and the Happiness of the Saints, doth but terrifie them, because they think they have lost it, and shall never come there: As well as the Thoughts of Hell, which they rec­kon their Deserved Portion, and that e're long it will be so. And that Word Everlasting, Everlasting Destruction, cuts them to the Heart. And well it may, if they believe it belongs to them; and that they shall fall under the condemning Sentence of the Judge, to pass into Everlasting Fire. And in several such Cases, the Devil strikes in, and aggravates their Distress: He insults over them; ‘What think ye now of Sin? Where's the Pleasure and Advantage of it now? To what pur­pose hath been all your Praying, Hearing, attending on Ordinances, Coming to the Lord's Table, &c. You are fit indeed to come to the Lord's Table; you have come Ʋnwor­thily, you have seal'd your Damnation by it, you have eat and drank Judgment to your selves by it again and again.’

And such is their Darkness and Perplexity, they know not what to Answer, but conclude They are lost, and the Gospel hid from them; that Christ is not their Freind, and will not be their Saviour. Some of them will tell you, they are as sure of it, as if they were in Hell already. 'Tis as true, they say, as if they had heard his Condemning Sentence: He hath shut up his Bowels, and his Tender Mercy for ever from them: And there's nothing remains, but a fearful Looking for of Wrath, and Judgment, Tribulation, and Anguish: And that all their present Darkness, is but the Fore­runner of Eternal Darkness: And what they feel now, is nothing to what they fear. And if they be in such Agonies now, O what will it be to lye in the Flames of Hell? Wretched Mi­serable Creatures! they know not how to live, and they dare not dye; lest Death should open the Door to Eternal Damnation. And these Fears are heighten'd, when ever they meet with those Christians, who have any Hopes of Heaven; because they say, Christ saveth Others, but will not save them. Do not such as these deserve our Compassion? (And there be many such in this City.) Though Natural Melancholy, and Bodily In­disposition give some Occasion, at least to heighten such Terrors and Distress in se­veral; yet the sense of past Guilt, and the Temptations of Satan must not be overlookt. What I have to say on the Third General, [Page 90]of God's Thoughts not being as ours, will be suitable to their Case.

But before I proceed to that, let me mention something for the Tryal, and Examination of our selves, whether we are interested in this Forgiveness or no?

Would you know whether your Sins are forgiven, whether you are interested in this Promise of multiply'd Pardon? Consider in the General, and Examine your Repentance towards God, and Faith in our Lord Jesus Christ, Acts II. 21. ^* The Essential Acts of Repen­tance are, Godly. Sorrow for all our known Sins; and a sincere Purpose of Heart, to turn from all Sin to God; with Answerable En­deavours of Universal Holiness. The three Acts of saving Faith in Christ are, (1.) An Assent of the Mind to Scripture-Revelation, concerning Christ. (2.) The Consent of the Soul, embracing and receiving him upon his own Terms. (3.) A Relyance and Trust on him for Pardon of Sin, and Eternal Life. More particularly,

I. You may Consider your Repentance, and enquire how you stand affected to Sin? Have you been under any deep Conviction of the Evil of Sin, as to cause not only some Sorrow but Hatred and Detestation of it? Have you [Page 91]seen your selves lost and undone by reason of Guilt, so as absolutely to need pardoning Mer­cy? Is the Heart of Stone taken away, and a Heart of Flesh given? What Humiliation for Sin, and Self-abasement in the Apprehension of your Vileness, have you ever had? Have you been disquieted and burden'd under the Sense of Sin, so as to condemn your selves; and see that you are lost without the Free-Mercy of God in Christ? Owning the Righteousness of God, if he should cast you off; and yet looking up to God through Jesus Christ with Hope? 'Tis true, there is a great Difference in the Expressions of Sorrow and Humilia­tion for Sin, which some make beyond others; but all are made to see the Evil of Sin, so as to be cur'd of the Love of it; to humble themselves, and acknowledge their Vileness.

Have you thereupon been brought to an In­genuous Confession of Sin, Psal. XXXVIII. 18. with Earnest Prayers to God for Forgive­ness, when you remember the peculiar Ag­gravations of many of your Crimes? How long continued in, against how many Helps, and Warnings, Calls, and Counsels, and Ob­ligations to the contrary? How small the Temptation, how frequent the Repetition; and yet how much Wilfulness, notwithstand­ing the various Methods of God's Grace and Providence to reclaim you? Such a Convicti­on cannot long be conceal'd and hid. En­quire [Page 92]therfore, what Effects it hath had, to bring you into the Presence of God, there to confess and bewail your Folly? O what a Beast, what a Fool, what a Wretch have I been, thus and thus have I sinn'd against Hea­ven? How low should I abase my self in the Presence of God? How unworthy am I to lift up mine Eyes to the Throne of his Glo­ry? How wonderful is his Patience, that I am yet alive?

If you have a serious Sense of Sin, you will not be able to keep Silence; for that is contrary to the Confession of Sin, men­tioned Psal. XXXII. 5. I acknowledg'd my Sin unto thee, and mine Iniquity have I not hid. While he kept silence, or did not confess his Sin, his Bones were vex'd, his Heart was dis­quieted. But upon a free and full Confession to God, his Spirit was calm'd, and he could look through his Penitential Tears, with Hope to God's Mercy-Seat. God requires this Confession in order to Forgiveness, Jer. III. 12, 13. Return, O backsliding Israel, saith the Lord, and I will not cause mine Anger to fall upon you, for I am merciful, saith the Lord, only acknowledge thine Iniquity, &c. And if we confess our sin, (the Apostle tells us) God is faithful and just to forgive them, 1 John I. 9. And the more free and particular we are in our Confession of Sin to God, so much the better. This cannot be without a Holy Sor­row and Shame, in the Remembrance of [Page 93]your past Folly, your Sinfulness and Pollu­tion, your Ingratitude and Rebellion against God, and not meerly upon the Account of any Penal, Afflictive Consequences, by which you have smarted. For Godly Sorrow will distinguish it self by the Principles and Mo­tives of it, to be another thing, than meerly bowing down the Head under the Burthen of Affliction. There will be a Holy Shame and Confusion of Face, in the sense of what you have done, and what you have deserv'd; so as to tremble at the Thought of committing the like Sins again; and to fear the Temp­tations that might draw you to it; and make you reckon every Burden of Affliction tole­rable, in comparison of the Burden of Sin. Considering what we have done, and against whom we have sinned: Considering what a foolish Choice we have made, what Grace we have slighted; what Mercies we have abu­sed; and how unworthily we have behaved our selves to God, our Owner, Maker and Sovereign; and unto Christ, our Saviour and Redeemer; and unto the Holy Spirit, who hath been striving with us: Hereupon we con­demn our selves, and beg that God would not condemn us; we are made sensible of our Unworthiness of the least Favour; and as the Prodigal or Publican, beg free Mercy: Own­ing his Righteousness, if he should deny it. Thus judging our selves, we justifie God; and hereby give Glory to him.

This will make his Mercy the more wel­come, and our Prayers the more Earnest. Such a Sence of Sin we must carefully im­prove, to encrease our Hatred of it, Resolu­tions to forfake it, and Endeavours against it for the future: To promote and preserve Humility, and a low Esteem of our selves, and entire Submission to all the Word and Will of God: To help us to perform every Duty, and joyn in every Ordinance, with more Meekness and Self-abasement; and to bear every Affliction as deserving a thousand times worse than we ever yet suffer'd. This will make us feel more our need of Christ for Pardon, and sanctifying Grace; and make us have daily Recourse to him, for the In­fluence of his Blood and Spirit: And it will make us ready upon any just Occasion, to con­fess our Sins to Men also, if it appear to be for the Honour of God, that we do so; this will make us more compassionate to­ward Others, who have fallen by Tempta­tion. This will raise our Thankfulness for every little Favour, for every beginning of Mercy, for every thing of Grace, that we do, or may receive from God: And cause us readily to embrace and welcome the Gospel Discovery, and Revelation of God's Forgive­ness of Sin.

This serious Conviction of our Guilt and Folly, will make us own our selves, the Chief­est of Sinners, as knowing the special Aggra­vations [Page 95]of our own Sins beyond what we know of Others. I do not know as to other Men, their Advantages or Disadvantages, Helps or Hindrances by Education, Know­ledge, Admonition, Counsel, Afflictions, and special Obligations, as I do my own. I do not know the Strength, the Urgency, the Importunity of their Temptations; whe­ther if I had the like, I might not have been as bad or worse. I do not know the Force and Power of Bodily Constitution, inclining 'em strongly to some Sins. I do not know whe­ther their Sins have been committed upon such small Temptations, as many of mine have been: Or whether against so many Motions of God's Spirit; or whether they continued so long without Repentance; or against so many Helps to repent. I do not know whe­ther there was so much of Wilfulness and Deliberation in Other Men's Sins; as I know there hath been in my own. I cannot tell, but as to other Mens Faults, there may be something to lessen, to extenuate, to mitigate their Guilt, that doth not appear: It may be, their Principles and Intentions were not so bad; and there was more of Infirmity, more of Mistake and Error, more of Weak­ness and Surprize in their Sins, than I know there was in 'mine. I may hope they did it ignorantly, or but seldom; or that the Con­sequence is not so bad, as to God's Disho­nour, and the Mischief done to others; I may [Page 96]hope a great deal of what I hear of their Crimes may be false, or that God hath given them Repentance, tho' I know it not. And have Reason to consider as to several, that they have otherwise many Excellent Qualifications, many Useful and Valuable Things in 'em, for which they ought to be esteem'd. And so judging charitably of others, with serious Scrutiny into our selves, we shall see Reason to own our selves the Chief­est of Sinners. Such an humble Sense of our sinful Vileness, is a part of true Repentance, and an Evidence of Forgiveness.

II. We cannot suppose this, without For­saking of Sin, to which the Promise of Par­don is made. If God hath forgiven you, he enables you by his Spirit to walk in his Ways, to strive, and watch, and pray against those Sins, which with a Godly Sorrow you have confess'd and bewail'd, so that you stand in Awe of God's Authority; and allow your selves in no wilful known Sin; or in any Negligent Omissions of positive, plain Duty; but endeavour to walk in all his Command­ments blameless.

However, because of the Imperfection of this in the Best, Examine what Conflicts you have, what Opposition you make against Sin, by Renewed, Spiritual Principles. Is it the Desire, Care and Endeavour of your Souls, to have the Power of Indwelling Sin weak­ned, [Page 97]and the Habits of Grace strengthned, and your Obedience more Uniform? Endea­vouring to grow in Grace, especially in that Grace which is contrary to your particular Sin and Corruption? Is there an Earnest Desire, and Constant Resolution, and Endea­vour to bring forth Fruits worthy of Repen­tance? The Wicked must forsake his Way, and the Ʋnrighteous Man his Thoughts, if God doth abundantly pardon: And to forsake it, is more than a bare Refraining from Sin; he must give over all Acquaintance with it, and watch continually against it. Whosoever retains any one Beloved, Darling Sin, cannot be said to forsake Sin, tho' he refrain from all others. He must forsake it, so as to return to God, and walk in a contrary Path. It must be for­saken as to the Affection and Love of it, as well as the Outward Practice. Then we for­sake Sin indeed, when we loath it, and hate it, and carefully watch against it. As a Man is said to forsake his Meat, (not when he can­not get it, or come by it) but when he has no Stomach to it; so doth he forsake his Lusts, (not when he hath no Opportunity) but when he hath no Affection; when there is an Habitual Enmity in his Heart against it, and a constant Care in the Life to avoid it.

Is there no Sin but you are desirous to know, and part with? Do you love the Holy Image of God, wherever you discern it? and labour after a greater Conformity to the Di­vine [Page 98]Life? Is it the daily Burden of your Hearts, that you inwardly sanctifie God no more, and glorifie him so little in the World? Are your Thoughts, Desires, Opinions, and and Designs chang'd? The Bent of your Souls, and the Course of your Lives altered? Can you say, My Heart is inclin'd to keep thy Sta­tutes always, even to the end? Psal. CXIX. 112. I esteem all his Commandments concerning all things to be right? and am desirous to know the whole Will of God, that I may do it? And if in particular Instances by Temptation, you turn out of the Way, and contract Guilt; are you restless and uneasie, 'till you return to God? Can you say with the Psalmist, I have kept the Way of the Lord, and have not wic­kedly departed from him; for all his Judgments were before me, and I did not put away his Statutes from me; I was also upright before him, and kept my self from mine Iniquity, Psal. XVIII. 21, 22, 23. I confess, as to Sins that by the Temperament and Constitution of the Body, we are more in­clin'd and tempted to, than to other Sins, a Total Victory is not to be expected, so as in no Degrees to fall into such Sins after Re­pentance. Take heed in such Cases, that you rise again speedily by Repentance; that you walk softly and humbly; and that the principal Tendency of your Repentance and Prayer be against those Sins: And you will gradually get Strength against 'em: So as to say, that no Iniquity hath Dominion over you; that you are [Page 99]not the willing Servants of Sin, so as to love it, and deliberately to allow it; but the De­sire of your Soul is to be freed from it, to have Sin subdu'd, as well as forgiven?

III. What can you say, as to the Receiv­ing, Loving, and Prizing of Christ, by whom we have Forgiveness? Have you heartily Ac­cepted of him in all his Offices, as offered in the Gospel? Assenting to his Doctrine, as a Teacher sent from God, and our great Pro­phet? Relying on his Sacrifice and Mediation; as our great High-Priest? And subjecting to him as Lord and Ruler? This is Receiving him as Christ Jesus the Lord. This is an Honour due to him, for the Pardon and Salvation he hath procured for us: And God hath made it ne­cessary to our Interest in the Benesits of his Death. Do we assent to the Doctrine of Salvation, reveal'd and publish'd by Christ, and attested from Heaven, as certainly true? That Jesus is the Christ of God, and Whoso­ever believeth on him shall not perish, but have Everlasting Life? Hereupon are we brought to trust to the Mercy of God in Christ, in Hopes of his Salvation, which is freely ten­dred unto Sinners in the Gospel? Do we sub­ject our selves entirely to him, as one whom God hath exalted to be a Prince and a Savi­our, to give Repentance and Remission of Sins? Resolving to be sway'd by his Autho­rity, and rul'd by his Direction, and follow [Page 100]him as our Captain and Commander, Guide and Saviour, as long as we live? Endeavouring in Heart and Life, to be well pleasing in his Sight, that whether we live or dye, we may be His?

If your Sins are forgiven, 'tis for Christ's sake. Consider what Application have you ever made to him, for the cleansing Virtue of his Blood? Since if you are washed, if you are pardoned, it must be through the Blood of the Lamb; have you look'd to him, whom you have pierced, and mourn'd, and been in Bitterness for him, as one that is in Bitter­ness for his first born? Zac. XII. 10. Have you lookt upon a Crucify'd Saviour, Bleed­ing, Groaning, Dying for Sin, to reconcile us to God, and turn us from our Iniquities? Have you been answerably affected with the Sufferings of Christ, and improv'd thereby in your Hatred of Sin?

IV. What Thankfulness to God, and what Love to Jesus Christ the Redeemer, doth the Hope of Forgiveness excite in you? You read how the Penitent in the Gospel Loved much, because much was forgiven, Luke VII. 47. How did St. Peter appeal to Christ after the Forgiveness of his Sin; Lord, thou that knowest all things, knowest that I love thee. Your Love to Christ, and every thing that relates to him, will be a good Argument of the Forgiveness of Sin: For having Peace with God, the Love of Christ is shed abroad in our Hearts. How [Page 101]have your Hearts been affected with Thank­fulness to God, for the Riches of his Grace in this Forgiveness? For the Purchase of it, for the Offer of it; and for any good Hope of your special Interest in it? What admi­ring Thoughts have you of the Height and Depth, Length and Breadth of the Love of God in Christ to lost Sinners? With what Thoughts do you Consider the Curse of the Law, the Terrors of Death, the Power of Satan, and the Wrath of God? (From all which you are deliver'd by Christ.) With what Affection do you Contemplate the In­numerable Glorious Priviledges, Benefits and Blessings, that accompany this Forgiveness? With what Admiring Love to the Redeemer, do you from time to time review his Con­descension and Humiliation? How low he stoopt, and how readily? How great things he suffered, and how willingly? Even to drink the Dregs of that bitter Cup, (which but to taste of) would have made Men and An­gels stagger into Hell. With what Frame of Spirit, can you consider Christ offer'd up­on the Cross for you, making his Soul a Ran­som for you? When you Consider with par­ticular Application to your selves, He gave himself for me, shed his precious Blood for me. ‘O my Soul, 'twas that I might escape Con­demnation; that I might be reconcil'd to God, that my Crimson and Scarlet Sins might be pardoned; that my Guilty, Polluted, [Page 102]Miserable Soul, might be restor'd to the Image of God, and Communion with him.’ What Affections, what Joy have you from such Thoughts? Especially at the Lord's-Table, when you consider his Body broken for you, his Blood shed for the Remission of your Sins, wounded for your Transgressions, bruised for your Iniquities, that by his Stripes you might be healed?

V. Moreover, How are you affected with the Sins, that you hope God hath pardon'd? Do your Souls melt with a Godly Sorrow for those Crimes, that you hope are forgiven? What penitent Mourning doth the Psalmist express in Psal. 51. which was penn'd after God as­sur'd him, that his Adultery and Murder should be forgiven; and after the Prophet had told him, The Lord hath put away thy Sin; O Lord have Mercy upon me, and wash me, and cleanse me, and blot out my Transgression: Against thee, thee only have I sinned, and done this Evil in thy Sight, &c.

What Influence hath God's free Mercy in pardoning Sin, upon you, as to Shame and Sorrow for it? Doth the Thoughts, that af­ter all thy Provocations God will be recon­ciled, humble and shame thee the more? To this purpose, you know the Holy Spirit is promised in the Times of the Gospel, Ezek. XVI. 63. That thou may'st remember, and be confounded, and never open thy Mouth any more, [Page 103]because of thy shame, when I am pacify'd toward thee, for all that thou hast done, saith the Lord. Is this the Language of your Hearts? ‘He might have condemn'd me to Hell long agoe, but through the Precious Blood of Jesus, I have Hopes of Forgiveness. O what an Ungrateful Wretch have I been! What Love have I despised! Against whom have I sinned! How have I rebell'd against the God of Love and Grace, and griev'd his good Spirit! Against what Bowels of Mer­cy have I spurn'd? I am astonished at the Mercy of God in Christ, offer'd to such a Rebel as I am: I am confounded at my own Vileness, that such Hainous Iniquities should be blotted out, that such numberless Ini­quities should be forgiven; that after I had so often, and so long, and so wilfully turn'd my Back upon him, he should yet call after me, and say, I am he, behold I am he, that bletteth out thy Transgression for my own Name sake, and will remember thy sins no more. That when God saw me, and might have pu­nished me; might have made me an Exam­ple of his Justice here, or might have sent me quick to Hell; or might have left me unto Hardness of Heart, to treasure up Wrath against the Day of Wrath; that he should freely forgive me all, and be gra­ciously reconcil'd to me, and speak Par­don and Peace to my Soul. O Wretch that I have been!’ O Abominable Sin­ner! [Page 104]I abhor my self in Dust and Ashes.

We find this Exemplify'd in the Temper and Spirit of those, to whom the Mercy and Grace of God is discovered, especially in the Apostle Paul. He aggravates his Sin, and owns himself the Chiefest of Sinners; and ne­ver more so, than when he is thinking, and speaking of Christ's Coming into the World to save Sinners; and how wonderfully he called him, and show'd Mercy to him. Read this at large, 1 Tim. I. 14, 15, 16, 17. And the sight of God's Mercy, and Sense of his Pardon, is in it self proper to raise an Ad­miration of Free Grace; and to humble the Soul before God. It is proper to encrease our Detestation of Sin, and make us loath our selves. That which raiseth our Love to God, must needs raise our Hatred of Sin, and Sorrow for it. Now Faith will make us Love much, in the Sence of having much For­given.

Besides, the Inseperable Connection be­tween Faith and Repentance will evidence this. We shall never adore the Love of Christ, as a Redeemer delivering us from the Curse; if we are not burden'd with the Weight of our Sins: Nor shall we ever give God the Glory of his Justice, without judging and condemning our selves by true Repentance. Yet the more we see, and apprehend of his Grace, and Love in Forgiveness, the more broken and contrite, the more hum­bled, [Page 105]and ashamed shall we be, of our Sins against him.

VI. Lastly, What can you say as to the Love of your Enemies, and forgiving those who have injured and wronged you? There is no better Evidence of God's forgiveness of your Tres­passes, than that he hath given you an Heart to forgive Others, who have trespassed against you: If it be upon a right Principle, because God for Christ's sake hath pardon'd you, and obliged you to forgive Others. ‘Lord, Was there ever such a Distance between my Brother and me, as my Sins have made between God and me? Were the Injuries I resented from Others, comparable to the Affronts I have offer'd to God? and hath he freely for Christ's sake forgiven me?’ What Influence hath such a Thought, to cure and overcome the Ruggedness, and Rough­ness of your Temper and Spirit towards Others? If God hath pardon'd thee, go and do likewise as to thy Brother. For if you for­give not Men their Trespasses, your Heavenly Fa­ther hath not, and will not forgive you yours, Mat. VI. 14. If you have a Rancorous, Bitter, Malicious, Revengeful Spirit; and will not forgive those that have wronged you; how can you expect Forgiveness from God? Do you then forgive those that have injured you, as God for Christ's sake hath forgiven you? Heartily, and without Dissembling; Speedily, [Page 106]and without Delay; Frequently and Often, without Limitation; Even unto seventy times seven, if our Brother offend; that is, so often as he doth? And this Throughly, and without Reserve; without Exception, or Equivocati­on; without Remembring past Offences, so as to bear them a Grudge? This, I grant, is hard and difficult Work; but the Spirit of Christ can enable us to do this. 'Tis the ma­nifest Duty of such as are forgiven, and it is a Sign and Evidence that they are so. Hath God forgiven me my Scarlet and Crimson Sins? and shall not I put up an Injury, bear a Wrong, endure a Reproach, or an ill Turn, from my Fellow Creature? Shall I not in Obedience to Christ, forgive him, and pass it by?

By these things, if Conscience be faithful, you may be assisted to make a Judgment of your selves, whether you are interested in this Forgiveness or no. And if your Sins have been many and great, whether you may, on good Grounds hope, and say, that God hath Abundantly Pardon'd.

III. I Proceed to the Third General in this Passage, viz. The annex'd Rea­son, Verse the 9th. why we ought to be fully satisfy'd and perswaded, that God will thus receive Returning Sinners, and abundantly pardon them; because His Thoughts are not as ours, nor his Ways as ours, &c. And here you may Consider,

First, How this is Discover'd and Express'd, by a Double Comparison of God's Thoughts with ours, and his Ways with ours.

Secondly, How 'tis strongly argu'd by a most significant Similitude; As far as the Heavens are above the Earth, &c.

Thirdly, The express Assurance of the Truth [Page 108]of all this, from the Divine Testimony that is added, Thus saith the Lord. That no Doubt may be made about it. The whole of this, may be compriz'd in these Three Particu­lars.

First, That the Thoughts of God, especially in the Dispensation of his Grace and Mercy to Returning Sinners, are very different from our Thoughts; and Transcendently above them, as far as the Heavens are above the Earth.

Secondly, That the Ways of God are unlike our Ways, and Transcendently above them.

Thirdly, That God's Testimony concerning his Thoughts, and Ways of Grace and Mer­cy to Sinners, ought to be credited and de­pended upon, and is a sufficient Ground of Faith: Thus saith the Lord being added.

'Tis the first I principally design, that the Thoughts of God are not as ours, but very unlike them, and Transcendently above them; as far as the Heavens are above the Earth. This I shall Endeavour to Prove, Confirm, and Apply. And here are two Things will need a little Explication.

First, How the Thoughts of God are Dif­ferent from ours, not like them.

Secondly, How they are Transcendently above them, as far as the Heavens are above the Earth. The First I shall consider more Ge­nerally. The Second with more Particular Relation to God's pardoning Mercy.

[Page 109] I. First, They are Different and Unlike. My Thoughts are not as your Thoughts. There's an Expression to this purpose in the Book of Proverbs, to set out this Difference in General, Prov. XIX. 21. There are many Devices in the Heart of Man, but the Counsel of the Lord shall stand. What is said by the Prophet of God's Thoughts, is affirmed by the Wise Man of God's Purposes; that they are not as ours. Ours are vain and uncertain, his are certain, fixt, and stable. He makes a Threefold Dif­ference.

First, In the Name, Ours are but Devices; God's are Counsel.

Secondly, He expresses them in a different Number, ours are in the Plural Number, with an Expression of Multiplicity, there are many Devices in the Heart of Man, but God's Purposes are One Regular, Ʋniform Council.

Thirdly, A different manner of Existing is implyed; our Purposes are conceiv'd in the Heart, we can't bring them forth, nor give them a Being out of our own Minds: We may contrive and plot, design and resolve, but still the Devices are in our own Hearts: 'Tis not in our Power to accomplish and bring them to pass, to make them firm and fast against Opposition. But the Counsel of the Lord, and every part of it, shall stand. So great is the Difference between God's Pur­poses and ours, God's Thoughts and Ours. But that which the Text refers to, is the [Page 110]Dispensation of God's Grace and Mercy to Returning Sinners. We must not measure God's Thoughts and Purposes by our own. The Holy Scriptures represent them to be beyond our Fathom; such as cannot enter into our Hearts to conceive, 2 Cor. XI. 9.

And here I shall show the Difference be­between God's Thoughts and Ours, as to two remarkable Instances among others. (1.) As to other Mens Sins and Offences against us, and ours against God. (2.) As to our Afflictions and Sufferings from the Hand of God. In both respects, our Thoughts are very Ʋnlike God's, very Different from his.

I. First, We must not judge of God's Par­doning Mercy to us, by our Thoughts and Carriage towards Others, who have offend­ed us. For,

First, We are easily, suddenly, quickly in­cens'd and provok'd to Anger. Upon every little Affront and Injury, Thoughts of Re­venge are apt to rise in our Hearts. We can bear very little with one another. We must have other Thoughts of the Patience, Forbearance, and Long-suffering of God. When the Disciples would have called for Fire from Heaven upon the Samaritans, Luke IX. 54. Our Lord told them, Ye know not what Spirit ye are of. 'Tis not a Divine Spirit, 'tis not the Spirit of God; that appears be­ing [Page 111]so easily, and presently provok'd. Tho' God be offended and affronted by the Wic­ked every day, and hath always Power to execute his Vengeance; yet he bears, with much Long-suffering and Patience, even the Vessels of Wrath fitted for Destruction. His Thoughts are not as ours in this Respect: He hath reveal'd himself to be slow to Anger, and of great Long-suffering and Patience: Let us not Conclude, that he cannot, will not, bear with us; because we cannot bear with one another.

Secondly, When we are injur'd and offend­ed by Others, we are not easily reconcil'd; not ready to forgive, don't seek after Peace. Whereas the Blessed God, whom we despise, and provoke by multiply'd Crimes, he waits to be Gracious, and invites us to Return; beseecheth us to be reconcil'd: He freely of­fers to forgive us, and assures us he will abundantly pardon. 'Tis true, the Divine Spirit, so far as it obtains, and is communi­cated to any, makes them easie to be entreat­ed, forward to forgive, willing to be at peace with those that have injur'd 'em, and not to return Evil, or refuse Terms of Reconcilia­tion. But ordinarily it is manifest, that our Temper, and Carriage to other Men, is quite Different. And we should have very wrong Thoughts of God, if we apprehend him to be as unwilling to forgive us, as we often are to pardon those that have offended us. Let [Page 112]us think of it with shame, as to those that may have trespass'd against us. What though they did begin the Quarrel, and gave us just Occasion of Anger; what though they have been unthankful, and we have obliged them; and deserv'd to be otherwise treated; Shall we yet retain Anger, let the Sun go down on our Wrath, and discover an im­placable Spirit? How Different is this from the Divine Spirit? and how unlike are our Thoughts to God's Thoughts? You are not to think of God in this Particular, accord­ing to what you find in your selves.

Thirdly, Our Thoughts towards Others, who have injur'd us, are straitned and limit­ed. Possibly we may pardon once or twice, pass by two or three Offences; but if the same Person trespass again and again several times, we think he hath no Right to be for­given, nor are we oblig'd to pardon him; even tho' he should repent. But our Lord hath told us otherwise, Mat. XVIII. 21. that if we will be like our Heavenly Father, we must not only forgive seven times, but seventy times seven. We have but a little Pity, our Bowels are straitned, we can par­don but a few Offences; but God doth abun­dantly pardon, and show Mercy to a Thou­sand Generations, and forgive Ten thousand Sins. He hath a multitude of Mercies, Psal. V. 7. A multitude of Loving Kindnesses, Isa. LXIII. 7. He is Rich in Mercy, and Abundant [Page 113]in Goodness. He can, and doth forgive, not only Sins before Repentance, but Backslidings afterward. His Compassions do not fail, his Mercy endureth for ever; therefore we are not consum'd. You must not measure God by your selves, nor his Thoughts by your Thoughts, in this Particular.

Fourthly, If we forgive those that Injure us, we are backward to do them Good, to treat them with Kindness, and shew them Fa­vour. It may be, we won't revenge our selves; we'll do them no Harm: But we avoid them, are shy toward them, we will not be kind to them: But God's Thoughts are not as ours in this Respect. He follows us Rebels, with continued Tokens of his Favour, loads us with his Benefits every day of our Lives; tho' we load him with our Sins. He heaps Coals of Fire upon our Heads; takes care of us, supports, supplies, provides for us; and is constantly kind to us, even while we af­front him. And after he has forgiven us, he takes us to be his Friends, and Favourites, and Children: All the Mercies of thy past Life, all thy present Enjoyments are from him, against whom thou hast sinned. Thou hast depended on his Providence ever since thou hadst a Being, for daily Breath, and daily Bread. He saves thee from a thousand Deaths and Dangers; thy Estate, thy Health, thy Credit, thy Liberty, thy Usefulness, thy Comfort in Relations, and whatever good [Page 114]thou hast, he gave thee: And he hath offer'd to give thee his Son, his Spirit, his Grace, his Glory, Himself to be thy All-sufficient Por­tion, and God in Covenant: And all this, while thou hast been in Rebellion against him; a Wretched Criminal against the Lord of thy Life, and the God of thy Mercies. O how unlike are God's Thoughts to ours in this Respect! Considering what our Thoughts are, to those who have injur'd and offended us.

II. Secondly, Consider your selves under Affliction and Suffering from the Hand of God; and how different God's Thoughts and yours are in that Respect also.

First, We presently conclude, that 'tis all from Anger and Wrath, whereas God says, Whom he loves he chastens; and that 'tis for our good, and that we are dealt with as Sons, and not as Bastards, Heb. XII. 5, 6. Psal. CXIX. 75.

Secondly, We are pettish and froward, peevish and perverse under the Rod of Af­fliction, while God's Thoughts are Thoughts of Peace toward us. When For the Iniqui­ty of his Covetousness I was wroth, (because he had no Heart to do good with what I lent him, saith God concerning Ephraim) and I sote him, he went on frowardly in the way of his own Heart: Nevertheless I have seen his ways, I will heal him, I will lead him, and restore [Page 115]Comfort to him, Isa. LVII. 17, 18.

Thirdly, We often under Affliction take every hiding of God's Face, for an utter Re­jection of us, whereas God hath no such Thoughts. He hath us still in his Eye, and bears us on his Heart, hath our Names graven on the Palmes of his Hand, loves us still, tho' he rebuke us; and will convince us of it by seasonable Comforts and Deliverance, Jer. XXXI. 18, 19, 20. Is Ephraim my dear Son? I have heard him bemoaning himself, (saith God) thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke; turn thou me, and I shall be turned; for thou art the Lord my God. Is he my dear Son, or rather is he not so? is he a pleasant Child, is he not so still to me? For since I spake against him, I do remember him still; therefore my Bowels are turn­ed for him, I will surely have Mercy upon him, saith the Lord.

Fourthly, God's Thoughts are not as ours in respect of Affliciton, as t othe Continu­ance of the Rod. We are often ready to sink, and be dispirited and overwhelm'd in a Time of Darkness, as if it would never be Light: We are ready to give up all for lost, and conclude that God is gone for ever, and will be Merciful no more: Saying, Our Bones are dryed up, our Hope is lost, we are cut off for our parts, Ezek. XXXVII. 11. Whereas God's thoughts are otherwise, he'll make those dry Bones live, and fetch them out of the Grave [Page 116]of Affliction. His Thoughts are Thoughts of Peace, to give us a Desired End, Jer. XXIX. 11. How many have thought and said in their Despair, that God's Mercy was gone for ever; concerning whom he hath ma­nifested, that his Thoughts are not as theirs.

Fifthly, God's Thoughts are not as ours, as to the End and Design, which he aims at in our Affliction. We think he intends not to refine, but ruine; not to purifie, but de­stroy. Whereas in Faithfulness he afflicts, where he knows we need it; to purge away our Dross, and take away our Tin; and to produce the Peaceable Fruits of Righteous­ness: By this shall the Iniquity of Jacob be purged, and this shall be the fruit of all, to take away sin, Isa. XXVII. 9. Do but wait a little, and you'l see, how you have been mistaken in your Ap­prehensions of God; and how his Thoughts have been unlike to yours.

II. Let us consider in the Second Place, that God's Thoughts are not only different from ours, but Transcendently above them; as far, and as high as the Heavens are above the Earth.

First, as to the Kind and Nature of them.

First, His THoughts of Grace and Kindness are of an unsearchable Depth. O the Depth of the Riches of the Wisdom and the Knowledge of [Page 117]God! whose Ways (of Mercy as well as Judg­ment) are unsearchable, and past our finding out, Rom. XI. 33. There is a Depth in them, be­yond the Line of Men and Angels to mea­sure, Psal. XCII. 5. O Lord, how great are thy Works! and thy Thoughts are very deep. In the Revelation of God's Grace and Mercy to Sinners by the Gospel, we read of the deep thigns of God, such as Eye hath not seen, nor Ear heard, neither hath it entred int othe Heart of Man to conceive; 1 Cor. XI. 1-. Such Depths that amaze the very Angels to look into, 1 Pet. I. 12.

Secondly, God's Thoughts of Love and Mer­cy are Absolute, Soveraign, and Independent. 'Tis all after the Counsel of his own Will, and from the meer Good Pleasure of his Will. This is the Source and Spring of all his Mercy and Forgiveness.

Thirdly, God's Thoughts of Mercy are Faithful and Effectual. ALl the Declarations of his Mercy shall be made good; All the Promives of Grace shall be fulfilled; All the Thoughts of his Love shall have their Effects. O Lord, I will exalt thee, for thy Counsels of Old are Faithfulness and Truth, Isa. XXV. 1. All his Ways are Mercy and Truth, he keep­eth Covenant and Mercy for ever, Psal. LXXXIX. 28, 29. Tho' he visit their Iniqui­ties with the Rod, yet his Loving Kindness will he not take from them, nor suffer his Faithfulness to fail. Therfore,

Fourthly, It may be added, that God's Thoughts are Ʋnchangeable, but ours are Va­riable: The Strength of Israel will not lye or repent. He is not a Man, that he should lye, nor the Son of Man, that he should repent, 1 Sam. XV. 29. The Medicator of the New Cove­nant lives for ever, to make Intercession for Sinners.

Fifthly, His Thoughts of Mercy are infi­nitely Pure, and infinitely Righteous. We shall never fully understand the infinite Righteous­ness of God's Thoughts and Ways, 'till the Revelation of the Righteous Judgment of God. He is Righteous in all his Counsels, and in all his Works; all his Ways are equal. Righteous art thou, O Lord, when I plead with thee. The Psalmist tells us, that God will carry on his Thoughts of Mercy, and perfect his Grace, and make it thrive and grow: To show that he is upright, and there's no Ʋnrigh­teousness in him, Psal. XCII. last.

Secondly, God's Thoughts of Grace and Mercy are transcendently above ours, in the Way and Manner of his dispensing his Grace and Mercy. The Dispensation of his Love and Grace to Sinners, is that which passeth Know­ledge, as to the Manner of it: And when this Love is shed abroad in the Heart, there is a Peace resulting from it, which is better felt than exprest. Something may be con­ceived and spoken, but there's a great deal, which is above the reach of Words, for we [Page 119]have no Line to measure it by, no Scale in all the World to weigh it in: We have no­thing to compare it unto, but falls unspeaka­bly short. No Kindness, no Love, no Charity or Affection of one Creature to another, by which we can set it forth. The nearest and dearest among Men, is as much below this, as Earth is below Heaven. The Riches of his Grace in Christ to Sinners, 'tis call'd the unsearchable Riches of Christ. HOw admi­rable are the Dimensions of Divine Grace and Love, mention'd by the Apostle, Eph. III. 19. where he speaks of the Length, Breadeth, Heigth and Depth of the Love of God in Christ, which passeth Knowledge.

First, It's Breadth, reaching unto Jew and Gentile, Circumcision and Uncircumcision, Bar­barian, Scythian, Bond and Free, Poor and Rich. The Vilest and Chiefest of Sinners are not exempted: Mercy is extended to all sorts of Persons and Cases. 'Tis Grace and Love, wider than all our Necessities and Mi­series, Sins and Wants.

Secondly, The Length of it, from Everlasting to Everlasting; reaching to Sinners that were at the greatest Distance; bringing those nigh that are afar off, and calling those home who are wandering and gone off; so as one might have thought, they should never re­turn.

Thirdly, The Depth of that Love and Grace is unsearchable. Unless we understood the [Page 120]Depth of that Misery and Ruine, into which we were sunk by our Rebellion against God, and are deliver'd from, by his pardoning Mer­cy; unless we understood the Horror of that Hell of Wrath, which our Sins deserve; and the Extremity of those Agonies and Tor­ments, which our Blessed Redeemer under­went, for our Deliverance; unless we knew the Power of God's Wrath, and the Intolle­rable, Endless Misery of lost Souls, we cannot fully understand the Depth of this Love.

Fourthly, The Height of it is also unsearch­able. 'Tis as high as Heaven, to which it will bring us: And beyond our reach to un­derstand, unless we knew the infinite Blessed­ness of the Heavenly Glory, which it can­not now enter into our Hearts to conceive; as well as the Infinite Misery of Condemned Sinners in the Bottomless Pit. We can no more tell the Height, than the Depth, of this Grace of God in thus pardoning Sin­ners.

But to help you a little to some more distinct Considerations of this, let me name a few Things.

First, That none doth or can so freely par­don and forgive, as God doth. Secondly, None so continually. Thirdly, So fully. FOurthly, So indifferently, and without respect of Persons. Fifthly, None so tenderly and affectionately, and with such Bowels of Compassion, and Tender Kindness, as God doth.

First, None so freely: If we are brought to forgive those that have wrong'd us, 'tis com­monly on the Entreaty and Intercession of some Friends, who have Interest in us, and Power over us; and this after great Submissions of the Offender. So that 'tis rather from some External Motives and Inducements, than from our own Kind and Generous Inclinations: But 'tis otherwise when we are pardon'd by God, Isa. XLIII. 23. I am he that blotteth out thy Transgressions, for my own sake, I'le not remem­ber thy Sins any more, Hos. XIV. 4. I will heal their Backslidings, and love them freely. Nothing of our Prayers and Tears, Submissions and Humiliations, nothing we can do or suffer, can make the least Compensation to the Ju­stice of God, for the Contempt and Disho­nour we have cast on him by Sin. There's nothing but the Free-Grace of God in Christ, to be ey'd, to be pleaded, to be trusted to, and depended upon. In this Case, there is no Difference between such as are forgiven, and such as are left under Damning Guilt, but what is made by the Free-Grace of God.

Secondly, None so continually. He encou­rages and commands us to beg daily Forgive­ness, as well as daily Bread: He renews his pardoning Mercy every Day, and every Hour. We soon come to the End of our Pity, and are quickly tyr'd in forgiving Injuries against our selves. But while we live, we shall stand in need of Forgiveness from God. And this is [Page 122]our Comfort, that if we sin, we have an Ad­vocate with the Father, who maketh continu­al Intercession for us; and so we hope for con­tinual, daily, renewed Pardon.

Thirdly, None doth or can pardon so compleat­ly and fully. He blotteth out our Transgressions, so as to remember them no more; he casts them behind his Back, throws them into the Depths of the Sea. Many other Blessings he bestows, and lends us for a time, and then calls for them again; but this Forgiveness of Sin, is one of those Mercies that are Irrevocable, and without Repentance. We may be without the Knowledge of an Interest in his pardoning Mercy, we may lose the Sense of it, and for­feit the Comfort of it; but if we are recon­ciled to God, united to Christ, and brought under the Bond of the Everlasting Covenant; tho' he may chasten us as a Father, and visit our Iniquities with Stripes, he will not disin­herit us, or cast us out of his Family: His Co­venant Favour and Kindness shall never de­part, his Covenant of Peace shall never be re­moved, Isa. LIV. 9. This is as the Waters of Noah, which shall never return to overflow the Earth. Fatherly Love may be angry, but will not turn to Hatred.

Fourthly, None doth or can pardon so Indif­ferently, without respect of Persons. Not only lesser Sinners who repent, but the Vilest; not only of such a Nation, but of any Nation; not only such as have sinned thus long, unto [Page 123]such a Degree; but if beyond all ordinary Bounds and Measures. Let the Wickedness, and Unrighteousness, Vileness, and Filthiness, and Aggravations of Sin be what they will, If you return to God by Christ, he will abun­dantly pardon. This should magnifie the Ri­ches of his Grace to some of you, who are interested in this Forgiveness. ‘Lord, How is it that my Sins are pardon'd, when others (not greater Sinners than I) have dyed in their Sins, and are undone for ever! How is it that I am pardon'd, and others that have not been so Vile, shall never be forgiven! How is it that I have been forgiven, and Others that were my Companions in Sin, were left to Impenitence and Hardness of Heart! That many of better Parts, of more Wit, of more Learning, of larger Ca­pacities, and bettter accomplishd'd for Use­fulness and Service, are left to go on in Sin, to their own Destruction; and thy Grace has open'd my Eyes, and soften'd my Heart, and made me sensible of Sin, and so to va­lue a Redeemer, to seek him, receive him, accept him, &c.’

Fifthly, None with such Tenderness and Com­passion. All the Bowels of Parents are Stone and Adamant, in comparison with his. We read of his Delighting in Mercy, and of his Tender Mercies, and Loving Kindnesses; of his Rejoycing over us to do us good, with his whole Heart, and whole Soul, Jer. XXXII. 41. Good­ness [Page 124]and Love is his very Nature, for God is Love. He pities us more, than any, the most Tender Parent, ever did a Miserable Child. Who is a God like unto thee, that pardoneth Iniquity, Transgression and Sin; and passeth by the Transgres­sion of his Remnant, because he delighteth in Mercy? Micah VII. 19.

All the Application I shall make of this shall be, to endeavour to bring it home to the Case of particular Persons, in Answer to some Ob­jections. For Instance,

Object. 1. Some may be ready to say not­withstanding all this, ‘I have such a sight of my own past Crimes, and their Aggra­vations, that none can judge of my Case as I can, or know the worst of it as I do. I knew the Will of God, and yet disobey'd him: I have sinn'd, when I knew God did forbid it, and threaten'd with Eternal Death what I was doing: I have hearkned to Temptation, tho' I had vow'd, and pro­mis'd, and resolv'd, and engag'd against that very Sin I was tempted to. And which was worse, I had some Thoughts of God's seeing me, some Apprehensions that he would judge me for it; and yet I went on and sinned: Surely God will never forgive me. If any of my Fellow Creatures had wilfully, deliberately, ungratefully, frequent­ly, and perfidiously, despised and affronted, injured and offended me; I that am but a [Page 125]Worm, could have no Patience with such a One: Much more may the Blessed God resent, remember, and punish such Vile Ini­quities as I have been guilty of.’

Answ. Consider in Answer to this, how high the Heavens are above the Earth, and (which is more) the difference between the Creature and the Creator: That his Thoughts are not as ours; not like our misgiving, de­spairing Thoughts. He doth and will pardon like himself, like a God: Not after the Mea­sures of a finite, passionate, weak Man. All that you have said, or can say, shall be no Impediment, if you return to God, and seek him in Christ for Forgiveness. He will Abun­dantly pardon, beyond what you are able to think, or suppose in the like Case. God com­plains of Israel, as prone and enclin'd to back­slide, yet he cannot find in his Heart to de­stroy 'em, but expresses a kind of Conflict be­tween Justice and Mercy; and at last resolves, I am God, and not Man, therfore I will not exe­cute the Fierceness of mine Anger, but I will cause 'em to walk after the Lord, Hosea XI. 7, 10.

He doth all things like himself, (as one Ob­serves). If he build, he makes a World: If he be angry with the World, he sends a Flood over the Face of all the Earth. If he goes out with the Armies of his People, he makes the Sun stand still, the Stars to fight, the Seas to swallow up the most dreadful Ar­madoes. [Page 126]If he love, the precious Hearts Blood of his Beloved Son is not too dear: If any become his Friend and Favourite thro' the Mediation of Christ, he will make him a King, give him a Paradise, and set a Crown of Eternal Glory on his Head. Let us not consider so much what is fit or likely for us to receive, as for so Great a God to give and bestow. If we are contrite, humble, peni­tent, and fly to Jesus Christ as our Refuge of Hope: He will think all the meritorious Suf­ferings of his Son, all the Promises in his Book, all the Comforts of his Holy Spirit, all the Pleasures and Blessedness of his Kingdom, little enough for us.

Object. 2. But some will say further, ‘I did once hope, that God had given me true Re­pentance, and unfeigned Faith; and that I was hearty and sincere in my Covenant with God: I had some good Hopes, that I was reconcil'd, and that I was accepted: And I seal'd my Covenant, and set my Name to it, and renew'd it also at the Lord's Table. And I thank God, I had some Quickning and Comfort, as I thought, but Wretch as I am, I have revolted since. I have burst those Bonds asunder, I have gone back with such abominable Backslidings, that I can't think God will ever pardon me; who after I have known the Way of Righteousness, have turn'd from the Holy Commandment. Af­ter [Page 127]having been wash'd, I have return'd with the Dog to his Vomit, and the Swine to her wallowing in the Mire. I fear I am among those who draw back to Perdition, of whom God may say, that his Soul shall have no Pleasure in them.’

Answ. Consider that God's Thoughts are not as yours, as to Returning Backsliders. He calls you to return; O Israel, thou hast fallen by thine Iniquity, return unto the Lord thy God. He tells you, his Grace and Mercy can outdo all that you can think. If you never heard of any, that have sinn'd as you have, or with such ag­gravated Backslidings; he may yet forgive thee. Though your Sins be as Scarlet, they shall be white as Snow, tho' red like Crimson, they shall be as Wool, Isa. I. 18. If he give you Grace to repent and return, he will forgive. Sins after Bap­tism, Sins after unworthy receiving the Lord's Supper, may be pardon'd. There is a Foun­tain open'd, there is a Ransom found, there is a Propitiation made, there's an Advocate with the Father. You must forgive an offend­ing Brother if he repent, even unto seventy times seven. And will not God forgive Re­turning Backsliders, and multiply Forgive­nesses? This Text is the most proper Scrip­ture that can be, for such to consider; that they may not think, that no Mercy shall be ex­tended to them. They are invited to return, with a Promise that God will heal their Backsli­dings, Hos. XIV. 3, 4. Jer. III. beginning.; and [Page 128]afterward, Verse the 21st. Go and proclaim these Words, saying, return ye backsliding Israel, (saith the Lord) and I will not cause my Anger to fall upon you; for I am merciful, (saith the Lord) and will not keep Anger for ever. You ought therfore, to add the following Words; Behold we come unto thee, for thou art the Lord our God. Return to him with all your Hearts, he will receive you graciously, and love you freely. The Pro­digal is entertain'd upon his Return, more than the First-born, assoon as he repents, and saith, I am unworthy to be called thy Son. He will heal your Backslidings, and take away all Iniquity; the Guilt, the Stain, the Power, the Punish­ment, and the Anguish of Conscience. He will not impute thy Sin, he will purge thy Conscience from dead works, and enable thee to serve and obey him. The Sun of Righteous­ness shall arise on thee with healing in his Wings; the Influence of his Holy Spirit shall by Grace and Comfort be restored to thee. And all this from his Free Love and Mercy. Nothing is too hard for Love, Divine Love.

It is, I confess, a real Difficulty, when one is made sensible of great Sins after Repentance, and I know of no Relief like that, which is of­fer'd from this Scripture. I am unworthy, may such a Soul say, but the Lord is Gracious. I have misimprov'd his Mercy, and abus'd his Good­ness, and his Patience; what shall relieve me in this Case? Why his Infinite Love, Condescension and Grace. Well, but I have revolted and gone [Page 129]back, by many aggravated Back-slidings, that stare me in the Face: Yet God is Ʋnchangeable, he's not only Merciful but Faithful to his Cove­nant: And his Faithfulness was never enga­ged to the Angels that fell. But here's the great Objection, that will be made to all this. This is true, but I am unfaithful, and the Un­faithfulness of one Party, in all Covenants, disobliges the other Party. In Answer to this, I say, He's God, and not Man. His Thoughts are not as ours. Among Men, in all Cove­nants this is true, but God's Thoughts and Ways are above ours. Therfore if I yet re­turn, and take hold of his Covenant; I may argue I am within the Bond of it, and he will not utterly cast me off, but forgive me upon Repentance. I have read of one in Despair, whom the Devil perswaded it was in vain to pray to God, or serve him, for he must pe­rish; he should be damned, and go to Hell when he dy'd; who yet went to Prayer, and begg'd of God, that if he must go to Hell when he dyed, yet that it would please him, to let him serve him while he liv'd: Upon which his Terrors vanish'd, being clearly convinc'd, none could pray that Prayer, or make such a Request, who was guilty of the Unpardo­nable Sin, or had sinn'd the Sin against the Holy Ghost.

Object. 3. Some may say further, ‘But I have had many Fears, and some Hopes for [Page 130]a time; and I thought I was in Favour with God, and had an Interest in this Forgive­neis. But I have often heard it, (and I believe it) that God never pardons Sin, where he doth not subdue it. Justification and Sanctification go together: If the Guilt of Sin be forgiven, the Power of it is broken. But I find Corruption is strong, evil Incli­nations are still stirring and raging. I ne­ver imagin'd, there was such a Hell of Wic­kedness in my Heart, as I now find. There's so much Impurity, Carnality, Pride, World­liness, &c. yet remaining in my Soul, that I can't think my Sins are forgiven, and that God will abundantly pardon me, or hath done it; because Sin is not mortified and subdued.’

Answ. God's Thoughts and yours are very different in this Matter. For he attains Wise and Holy Ends, by suffering us to feel Cor­ruption, and obliging us to continual Con­flicts with it; by sanctifying us gradually, and not all at once; by letting us see and feel more of Corruption stirring, and stri­ving, after Conversion, than ever we knew before. Hereby he ingages us in constant Warfare all our days; and makes it needful, that we may apply to Christ continually, as the great Physitian of Souls. And I beseech you, remember and believe this, That No Sin, no Corruption that is your Burden, that you would rather be rid of than keep, shall ever be damn­ing [Page 131]to you. It may be a Sign of more Grace, that you sensibly complain of Corruption more than formerly: If you faithfully oppose it, 'tis an Evidence your Hearts are softer, Con­science more tender, and you understand the Holy Law of God better.

Object. 4. But after all, some will say, ‘All this is good News to several, but not to me. I have nothing of the Spirit of Life and Power, that accompanies Forgiveness. I am dead in all my Duties, I can't pray. I have no such Liberty, and Freedom, and Liveliness in Prayer, as others have. I come to the Lord's-Table, but I have no such Sealing, no such Comfort, no such Assurance, no such Joy, no such Foretasts of Heaven, as I believe others have. I keep on in a round of Duty, but 'tis not with me, as with the Living Members of Christ. Therfore I can't apply all this to my self with Comfort.’

Answ. God's Thoughts are not as yours in this Matter. You object, that you can't pray with such Life and Enlargement as others, and as formerly: But is it not your Burden? Are you not dissatisfied with your selves about it? Do you not beg the Spirit of Prayer, and to have this ill Frame cur'd? Do you not look up to Heaven with daily Sighs and Groans? and beg Relief from Christ, as weary and heavy laden under this Indisposition?

Let Conscience in the first place be faith­ful: Is there not some great Guilt lately con­ctracted? some Sin you have not repented of, whereby you have griev'd the Holy Spirit of Christ, and this stops your Mouths in Prayer, and shames your Faces? Or, have you not rested too much in the Outward Performance of Duty, and Attendance on the Ordinances of the Gospel? You come to the Table of the Lord, look upon it, it may be, as a Charm, (as too many make it on a Death­bed) you expect it shall work like Physick, in a Natural, not in a Moral Way: And by meer Coming, (whatever you have been, or done before, or however negligent you have been in your Preparatory Work,) you ex­pect that it should be all one with you. If you can charge your selves with any thing of this, you must renew your Repentance.

If Conscience doth not accuse you in this Matter; Consider, God's Thoughts are not as yours. He knows what is from the Weak­ness of the Flesh, and what from the Will­fulness of the Spirit. He knows what Dead­ness and Distraction may arise from the In­firmity of the Body, and what is the Sin of the Soul.

If upon all these Accounts, you lose the Evidence of your Acceptance with God, and fear the worst: Yet when a Man hath lost his Acquittance for a Debt paid, 'tis a Comfort to him to consider, that the Man he deals with [Page 133]is a merciful, good Man, tho' he cannot find his Discharge. God is infinitely Gracious, and is ready to restore what you complain you have lost. It was David's Case, Psalm 51. Yea, if thou fearest thy Grace was ne­ver true, thy Heart never right with God, thy State never good; there is Mercy enough in God to pardon all thy former Hypocrisie: If now thou return, and seek him with thy whole Heart. There are Promises of Grace in such a Case to be pleaded, that God will give an Heart of Flesh, give a Spirit of Mourn­ing, put his Fear within thee, and cause thee to walk in his Statutes. Therfore do not fruitlessly bemoan thy self, and sit down in Despondency, but consult the Word of God, and seek to the Throne of Grace with Hope, whatever thy Objections and Temptations be. Whatever you do, take heed of dishonourable Thoughts of the Grace and Mercy of God, and of the Security he hath given to perform eve­ry Word of Promise, wherein he hath com­manded us to hope.

To Conclude, Since we are so near the End of this Year, and many design and hope to renew their Covenant the next Lord's-day at his Table, I beg you to consider, and re­member it for your Encouragement; that God's Thoughts are not as yours. Whatever Sins you have been guilty of the last Year; whatever you can charge your selves with, as [Page 134]to Unworthy Receiving the Lord's Supper for the time past; yet if now you will seriously Examine your selves, and humble your Souls, and return to the Lord, and apply to Christ, and stir up your selves, to be dispos'd as Pe­nitent Believers, to renew your Covenant-Vow and Engagement to be the Lord's, this next time, he will forgive the Sins of all your former Sacraments; all the Sins of the last Year, and of your past Lives; and Seal to you the Forgiveness of all Sin, through the Blood of Jesus. You need not, you ought not to doubt it, for, As high as the Heavens are above the Earth, so are God's Thoughts of Mercy above ours, and his Ways above ours.

THE Disparity between the Thoughts and Ways of God, and Ours here mention'd, hath special Reference to the Dispensation of his Grace and Mercy, in Pardoning the Worst of Sin­ners, who forsake their Evil Ways, and re­turn to God, by unfeigned Repentance: But in this Discourse, I Design to Consider these Words in a larger and more General Sense, [Page 136]and show, that The Ways of God are not as Ours, but as far above 'em, as Heaven is above the Earth.

By the Ways of God we may either un­derstand, First, Those he would direct us to Walk in; what he would have us to Be­lieve, and Do. Or, Secondly, His Ways and Works towards us, in the Conduct and Ma­nagement of Things by his Providence. In the First Sense we read of the Way of Truth, the Way of his Commandments; and of walk­ing in the Way of the Lord, &c. that is, re­ceiving as true, the Doctrines he hath Re­vealed, and Observing the Orders, and Obey­ing the Commands which he hath given us. In the latter Sense, by the Ways of God, I Mean, his Works of Providence, according to his Word. In both these, in the Declarati­ons of his Word, as to what we are to Be­lieve, and Do; and in the Works of his Providence, what he doth with us, there are many things far above us. His Ways are not as Ours, as to Either.

BOTH may here be very well Compre­hended. The Revelations of the Will of God by his Word, as to Faith, Worship and Pra­ctice: And also his Providences, and Dealings with the Children of Men, according to Scrip­ture Revelation. Our Ways are not as His, as to either. There is a vast Disparity be­tween them. In this Sense, His Ways are very unlike to Ours, and transcendently above them; both as to Matters of Revelation and Providence.

[Page 137] I. First, In what Sense are God's Ways not like Ours, but vastly Different?

1. THEY are Different as to the Na­ture of 'em. All his Ways and Works are Perfect; done with Infinite Wisdom and Judg­ment: And therfore when Moses publishes the Name of God, he begins with this, Deut. XXXI. 4. He is a Rock, His Work is perfect, all his Ways are Judgment: They are the Fruit of Infinite, Unerring Councel. But what Weakness and Imperfection, what De­fect and Folly do we discover in our Ways? All his Ways are Righteous and Holy, Psal. CXLV. 17. He is Holy in all his Ways, and Righteous in all his Works. But what Impu­rity and Obliquity is there in ours? All His Ways are Just and Equal; He Challengeth all the World to prove the Contrary, in any one Particular: What doth he require of us, but in the strictest Justice is Due? where­as, how Unequal is our Carriage towards Him, and one another? There is an Admi­rable Harmony, and Agreement in the Ways of God, as to all the parts of them, connect­ed one with another: His Word is con­stant and abiding, steddy and consistent, not Yea and Nay; 2 Cor. I. 19, 20. All his Pro­mises are Yea and Amen. The Strength of Is­rael is not a Man, that he should lye; nor the Son of Man, that he should repent: But we are Mutable, and often cross and contradict our Selves in our Ways: And the Best Men [Page 138]do too often discover this Inconstancy in Principle and Practice.

2. THERE is a further Difference be­tween the Ways of God and Ours, in the Methods and Means used and taken, and the Manner of his Proceeding, to effect an End. His Way is to make Weak things confound the Mighty, and things base and despised, and which are not, to bring to Nought things that are, 1 Cor. I. 27. We cannot do so. God would not use the Wisdom and Power of the World for the spreading of the Gospel; but by the Foolishness of Preaching it pleased God to bring Men to believe, and make the Doctrine of the Cross of Christ, the Power of God to their Eternal Salvation. The Instru­ment he employ'd, and the Methods he used, to give Success to the Gospel, did plainly evi­dence this.

AND that Instance may serve instead of ma­ny other: Was it not an unlikely Attempt, for a few Mean and Obscure Persons, such as Publicans and Fisher-men, and Tent-makers, without the Improvements of Education, or the Advantages of Learning, Eloquence, Ex­perience and Conversation in the World; with­out the Assistance of Civil Power and Autho­rity, or any Considerable Interest and Reputa­tion, to require all Mankind to believe in one Jesus, whom they own was Crucified, that he was alive, and was Lord and King, and must be receiv'd and obeyed as the Christ of God. To [Page 139]tell all the World, that all the establish'd Rights and Religion of their several Countries, must be laid aside, and their wicked Customs and Courses forsaken, and this new Religion of Jesus be embrac'd, that requires the Belief and Practice of so many things they must need account very hard, considering the Prejudices and the Lusts of Men. Could they hope that Kingdoms and Empires, Schools and Univer­sities, would easily submit to this Change? that they should be too hard for the Devil, and all the Powers of Darkness, by preaching the Doctrine of a Crucified Saviour?

And yet in the Space of about thirty Years, this new Doctrine and Religion was not only diffused thro' the greatest part of the Roman Empire, but had reach'd as far as Parthia and India: Even before the Destruction of Jerusa­lem, as our Lord foretold, Mat. XXIV. 14. This Gospel of the Kingdom shall be preached in all the World, for a witness unto all Nations, and then shall the End come. This Success was repre­sented by an Angel flying thro' the midst of Hea­ven, and preaching the Everlasting Gospel to every Nation, and Kindred, and Tongue, and People, Rev. XIV. 6.

And this was done without Force of Arms, and against all Opposition imaginable: Their Message was entertain'd, their Doctrine cre­dited, and Christ believed on in the World. Many thousands were converted presently, and many more afterward: Tho' the Messengers [Page 140]employed could not be sure of Success, any further than certain of the Truth of their Doctrine, and of the Divine Presence and Power to accompany them. But they might be almost sure of enduring Torments, and losing their Lives for publishing such a Do­ctrine, and persisting in it, in the manner they did. But the Wisdom of God, and the Power of God is glorified, in succeeding such Weak Instruments to such Excellent Purposes.

IN all the Methods of his Providence we find, that by weak things he confounds the Mighty, and by Foolish things, (as the World accounts 'em,) confounds the Wise. There are Instances of it in the History of Moses, as to the Plagues of Egypt: But it was more manifest in the whole Frame of Christianity, and in the Success and Prevalency, of it. He defeated the Devil's Design, and over­turn'd his Empire by such Means, as could never be supposed by Reason to do it. By the Seed of the Woman, whom he had seduc'd, by the Son of God in our Flesh, suffering and dy­ing for us, He wrested the Victory out of Satan's Hands, by humbling himself to the Death of the Cross; and so by dying, destroy­ed him that had the Power Death.

THERE are other Instances might be given, as where God strengthens the spoyled against the strong, He brings down those that dwell on high, the lofty City he layeth it low: He layeth it low even to the ground, he bringeth it even to the dust: The Foot shall tread it down, even the Feet of the [Page 141]Poor, and the Steps of the Needy, Isa. 26.6, 7. The Stone cut out out of the Mountain without hands, shall dash in pieces great Mountaius, all the four great Monarchies of the World, and fill the whole Earth.

HIS Ways are not as ours, in that he of­ten prefers the Younger before the Elder, and gives them the Precedency and Principal Blessing. Abel was preferr'd before Cain, and his Offering accepted. Abraham the Younger, chosen to be God's Favourite, before his Elder Brethren. Jacob before Esau, and He preferr'd Ephraim before Manasseh, the Elder Son of Joseph. So it is observed by the Spirit of God, of Noah's Children, Shem is preferr'd, and called the Brother of Japhet the Elder, Gen. 10.21. And David, the Youngest Son of Jesse, is chosen to be King, and the Man after God's own Heart. To manifest the Free­dom of his Counsels, and the Soveraignty of his Grace and Providence; Was not Esau Ja­cob's Brother, yet Jacob have I loved?

3. HIS Ways and Ours differ also in this, that he is never frustrated or disappointed in his Work, as to what he designs. He brings the Counsels of Men to nought, and the Devices of the People to none Effect, but the Counsel of the Lord shall stand, Psalm XXXIII. 10, 11. He speaks the word, and it shall stand: He confirms the Word of his Servants, and performs the Counsel of his Messengers, saying to Jerusalem, be thou inha­bited, and to the Cities of Judah, ye shall be built; [Page 142]that saith to the Deep be dry, and I will dry up thy Rivers: He saith of Cyrus, he is my Shepherd, and shall perform all my pleasure; even saying to Jeru­salem, thou shalt be built, and to the Temple, thy Foundation shall be laid, Isa. XLIV. latter end. Our Ways are not like his, he will always overcome when he judgeth: He will fulfill all his Pleasure, and accomplish all that is in his Heart, which we cannot pretend to do.

II. Secondly, GOD's Ways not only differ from ours, but do Transcendently exceed 'em, are infi­nitely above them, as high as the Heavens are above the Earth: There is an unsearchable Depth in the Ways of God, which we are call'd to adore, but cannot comprehend. We may cry out with the Aopstle, O the Depth, both of the Wisdom and Knowledge of God! how unsearch­able are his Judgments, and his Ways past finding out! Rom. XI. His Judgments are a great Depth, Psal. XXXVI. 7. He is wonderful in Counsel, and excellent in Working. His Wisdom is unscarch­able, and his Ways past finding out: Job V. 9. Chap. IX. 10. There are many things in Di­vine Revelation and Providence, that transcend our Reach: If we will not allow this, but must have a particular Reason for all that God speaks and doth, before we will believe it: What's this, but to make his Wisdom finite like ours; or ours Infinite like His! On this Account, the great Masters of Philosophy in [Page 143]former Ages, were the worst Enemies to the Gospel of Christ; because the Apostles naked­ly represented their Doctrines without that Wisdom, or Demonstration from Natural Prin­ciples, which they used, and therefore the Gos­pel was Foolishness to them.

'TIS the not owning God's Ways to be above ours, but making our Reason the Supream Judge concerning Doctrines supernaturally revealed, which is the Spring of the many Errors and Blasphemies that abound among us at this Day. Whereas we may as well measure the Justice or Injustice of the Pro­vidential Works of God, by our Will and Choice: Whether what he doth be Just and Good, or not, because 'tis what we like, or do not like; as by our finite Minds compre­hend, whether that can be true, which in a Divine Revelation is delivered as a true Do­ctrine. We can no more conceive the Wis­dom and Goodness of God in some Events of Providence, than his Veracity in some Truths revealed. More particularly,

First, As to Scripture Revelation, what we are to believe. Let's consider that God's Ways and Thoughts are Above ours: And what is therein asserted, we must receive and credit upon the Authority of a Divine Testimony, tho' the Doctrine there laid down, may be such as hath no Foundation in Nature; that is, it could not be known but by Divine Re­velation. 'Tis a sufficient Reason for us to [Page 144]believe the Doctrine, because we find it in the Holy Scripture; and we have Reason to ac­quiesce therein, because the Revelation, that is contain'd in this Book, we have Ground to believe, is from GOD; and so infallibly true. If we will own our Baptism, and take CHRIST for our Teacher, we must receive the Truth of what HE hath revealed upon a Divine Testi­mony; tho' we cann't comprehend how such a Christian Doctrine may be reconcil'd to our common Notions of things in other Cases.

I grant, the Doctrine of the Holy Trinity, for Instance, carries a very great Difficulty in it, and is more opposed, as Incredible, and Ʋnintelli­gible, than other Principles of Christian Religi­on: But this being Reveal'd from Heaven, as we affirm, and make an Article of our Faith, if we find it contain'd in the Holy Scriptures, God's Ways being so far above ours, will do much to answer the Objection of its being Incompre­hensible.

IF GOD be INCOMPREHENSIBLE, why should any thing he's pleas'd to say, seem Incre­dible to us? Where he has interpos'd by his De­finitive Sentence, our Reason must submit, and has no Right to debate the Matter, but ought to approve what God speaks, and subscribe to whatever he writes. The Testimony of God, whatever Exceptions our Reason can make, should convince our Judgment, and doth oblige our Faith. Is not His Veracity a firm and sure Foundation for us to relye upon, without [Page 145]the concurrent Testimony of Reason? Shall we not believe Infinite Wisdom, and Truth upon his own Word, unless what he saith be in it self Credible, and so may be believed, without his Testimony? The more we consider what God is, the more easily shall we be perswaded, that he is equally to be believed, when he affirms what we cannot understand to be true, as when he declares that, which by the common Principles of our Reason we know is so If we own a Divine Revelation, we can no more Doubt of the one then the other; unless a Divine Testimony must receive its force from the Evidence of our Reason. Which is to destroy all the Testimony of Divine Revelation in Supernatural Truths; where the Evidence of Reason fails. What! tho' we cannot give an Account, how it is or can be so as we find it in the Scripture, is any thing that God says the less Credible upon that Account? 'Tis the highest Reason to believe every thing that God hath said: His Authority hath Strength sufficient to secure my Faith against all such Objections, as arise only from Ignorance, and want of Principles to Judge by, or from the Incom­prehensibleness of the Object.

IT seems plainly the Design of the Apostle, 1 Cor. II. Chap. to obviate the great Objection, that is now brought by Infidels and Socinians, by granting it to be true, That what we are taught to beleive by the Gospel is Inconceivable, and above the Reach of Humane Reason: That [Page 146]many Doctrines of the Gospel are such as could neither be discovered; nor when they were, could be received, and applauded by the Ratio­nal Part of Mankind. It was not the Wisdom of Men, nor of this World, but the Wisdom of God, 5th and 6th Verses: The Apostle did not go about to perswade the World of the Truth of them, in such a Manner, as the Wise Men among the Gentiles made use of, to perswade the People of their Opinions. But the Gospel being a Divine Revelation, they endeavoured to prove the Truth of it, by the Demonstration of the Spirit and of Power; i. e. by Supernatural Proofs from Ancient Prophecies, by uncontested Mi­racles, and such like Testimonies of God's own­ing the Gospel to be a Revelation from him. So that their Faith did not stand in the Wisdom of Men but in the Power of God: And therfore we should not be stumbled, nor think Strange, if Matters of Divine Revelation should be Incon­ceivable by meer Reason.

HE let's them know, that even this was fore­told by the Prophets, Verse 19. for it is written by the Prophet, Eye hath not seen nor Ear heard, nor hath it enter'd into the Heart of Man, &c. But God hath revealed them to us by his Spirit, by which Spirit, Christ and his Apostles made known this Doctrine. And it follows, The Spirit searcheth all things; even the deep things of God: And therefore tho' the Things be such as we never thought of before, and we cannot well conceive, when they are told us, [Page 147]yet that is no such Wonder; for the Na­ture of our own Souls cannot be conceiv'd by any Inferior Being; nor our secret Thoughts known by any other of our Fellow-Creatures, Ver. 11. For what Man knoweth the Things of a Man, but the Spirit of Man within him; and so the things of God knoweth no Man, but the Spirit of God. As we cannot know the secret Pur­poses of other Men, 'till they themselves dis­cover them; so the Councils of God concerning our Salvation, which depend meerly upon his own Will, none can know, but the Spirit of God; and by some Revelation from that Spi­rit, and not by Natural Reason. For the Spi­rit searcheth all things, yea, the deep things of God; i. e. is acquainted with all his secret Coun­sels.

THE great Question therfore will be, Whe­ther the Revelation that contains such and such incredible Doctrines be Divine. And accordingly the Apostle adds in the next Verse, that he built his Faith, not upon the Philosophy or Inventions of Men; but upon the Revelation which God hath made. We have not received the Spirit of the World, but the Spirit which is of God; that we may know the things that are freely given us of God. These Things could never else have been known, and therefore it should not offend any, that we do not endeavour to prove these Doctrines by Philosophical Arguments: But by such as are proper to prove them by, viz, from Di­vine [Page 148]Revelation. Which things also we speak, not in the Words which Man's Wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual: That is, the Re­velations of the Old Testament with those of the New. And after all he he tells us in the 14th. Verse, That the Natural Man, (who will believe nothing but according to his own preconceived Notions from Natural Reason) He receiveth not the things of the Spirit of God, they are Foolishness to him: He will not allow that to be divinely revealed, which is above meer natural Reason. He considers only the Difficulty in the Doctrine it self, how it can be true; not what Reason he hath to believe such a Revelation to be from God: And so he cannot know them, because they are to be spi­ritually discerned; that is to be judged of, by the Revelation and Testimony of the Holy Spirit; and not by the meer Light of Reason: They are to be received upon the Account of a Divine Revelation.

THE the whole Tenor of the Apostles Discourse seems to obviate, or answer this Ob­jection of the Doctrines of the Gospel being Incredible and Ʋnintelligible. And if we apply it to the Doctrine of the Trinity and the Incar­nation of Christ, it will hold good, notwith­standing the Difficulty, how Three can be one, or how our Blessed Saviour can be God and Man. How there is one Divine Nature or Essence, common unto Three Persons, united in Essen­tial [Page 149]Attributes, and yet distinguish'd from each other, in order and manner of Subsistance, and by peculiar Idioms and Relations. These No­tions may puzzle our Reason to conceive, but should not stagger our Faith to believe, as Re­veal'd in the Holy Scripture.

Considering what God is, and what We are, 'tis unreasonable to reject any Article of Faith, because we cannot fully conceive the Nature, and Manner of its being True. Shall we com­pare our Darkness with his Incomprehensible Light? Or equal our Understanding with his? Shall we refuse to believe what he hath declar'd for Truth, unless we can reconcile it with our Maxims? What room is there left for Faith, at this rate? What Credit is given to Divine Testimony, if we believe nothing to be True in Gods Word, except we can Fathom it, and would otherwise believe, without his Testi­mony?

IF we consider the Imperfections of our Understandings, both as to the Finite Nature of the Soul, and the Manifold Experience we have of it every Day, we must be content to be Ignorant of many Things. What is well known in many Civilized Countries, (as some have observed to illustrate this) may appear very strange to a great Part of the Heathen World. The Fabrick of a Watch; or the mutual Communication of Thoughts by Wri­ting, would it may be, be as unconceivable to a Barbarous Indian, as the Mistery of the Tri­nity [Page 150]is to us; yet the Truth of the Thing doth not depend upon his Conception of it.

AND how short do the wisest and most knowing Men come of the infinite Knowledge of God? Tho' we are certain of the Truth of his Being; how little do we know of his Na­ture and Perfections? How far above our Ap­prehensions is the Divine Eternity; How all Suc­cessions of Time are ever present to him and subject to his View; His self Existence, Im­mensity, Omnipresence and Prescience of the most contingent Events, &c. How far above us!

AND since we have not a perfect Know­ledge of the Subject; we must hearken to what GOD himself saith of his own Nature, who knows it best. And we ought in Reason to en­quire, whether the Doctrine of the Holy Tri­nity be contained in that Revelation which we receive, and can prove to be Divine; if we find it there, let the Doctrine be never so In­credible and Unintelligible, GOD is so far a­bove us, and his Ways and Thoughts above ours, that we ought not to reject it upon that Ac­count. As the Heavens are higher than the Earth, His Wisdom is as the Heavens, the highest and top of all Wisdom; Man's as the Earth, be­neath which there is no Degree, but that of Hell and Darkness, so that the Things are two Great and Sublime for us to determine about.

WERE this duly consider'd we should find, that we cannot have so much Evidence of a Doctrine's being False, because 'tis Ʋn­conceivable; [Page 151]as there is Evidence of its being True, by being contain'd in Scripture Revela­tion. As to the Truth of things concerning Fi­nite Nature, we may judge by our Reason: But where the Object is Infinite, 'tis no Argu­ment against the Truth of a Thing, that we cannot comprehend it, unless a Contradiction be proved, which there is none here.

IT hath often been proved that God might justly require of us in general, the Belief of what we cannot comprehend; and that they who reject the Misteries of Christianity, run into greater Difficulties than those, who assert them. What is Incomprehensible as to the Manner, may be a necessary Article of Faith, as far as it is Reveal'd. ^* We don't assert Three Gods; and yet but One God, Three Persons and yet but One Person: That would be contradictory; but the Scripture saith, that these Three, Father, Word, and Spirit, are One God: And we ought to distinguish between Numbers, and the Natures of Things. For Three to be One, is a Con­tradiction in Numbers; but whether an infinite Nature can communicate it self to three diffe­rent Subsistances, without such a Division as is among created Beings, must not be determi­ned by bare Number, but by the absolute Per­fections of the Divine Nature: Which mast be owned to be above our Comprehension. [Page 152]Therfore for any to assert, that there cannot be a Plurality of Persons; without a Plurality of Natures; or that there cannot be a Communi­cation of Nature, without an Indentity of Persons; is to pretend to know more of the Infinite Nature of God, then any modest Man ought to pretend to.

'TIS certain the Objections from the Ʋncon­ceivableness of this Doctrine are not so great, as the Evidence we have, that such a Doctrine is contained in the Holy Scriptures; and that that this Scripture is of God.

And let me add, that to pay Adoration and Divine Worship to Christ, (as the Christian Church hath done in all Ages), and to Trust in him for Pardon and Eternal Life, and yet believe him to be only a Man, destroys all the Reasons and Arguments of giving Divine Wor­ship to God only: For to do this, and not own him to be Omnipresent, Omniscient, and Almigh­ty, not own him to be the True, and Eternal God, is a greater Absurdity and Contradiction, then all that can be objected against the Do­ctrine of the Sacred Trinity. While they pay him Divine Honour, they must needs con­sider him as the GOD (whom all the Angels worship), and yet at the same time they deny him to be so: And that, because they cannot conceive, how Father, Son, and Spirit should be One God. But let us remember what GOD is, and what we are; and how his Ways and Thoughts are above ours. Let no Man therfore [Page 153]deceive himself. If any Man among you seem to be Wise in this World, let him be a Fool that he may be Wise; for the Things of God knoweth no Man; but the Spirit of God who revealeth them unto us.

Secondly, GOD's Ways are above ours, in the Dispensations of his Providence: 'Twere easy to show this, in a Multitude of Particu­lars. In his sparing and forbearing us: In restraining and preventing us: In keeping and preserving us, and disappointing our Enemies: Overuling our Affairs, directing our Conditi­ons, and governing all that befalls us, Good or Evil, Accidental or Premeditated, and turn­ing all to Wise and gracious Purposes, beyond our Thoughts.

With what perfect Wisdom is every Thing managed in the Government of this World? That even the Wickedness of Men is made to serve the purposes of his Glory? How won­derfully hath God Honour'd his Mercy, and Power, Holiness, Justice and Truth, in re­deeming and saving Sinners by Jesus Christ, with greater Advantage, then if our first Pa­rents had continued Innocent.

HIS Ways are not as Ours, but above them, in governing the Minds of Men, turning their Hearts, influencing their Counsels, and chang­ing their Thoughts, to bring about and fulfil his Own. His Ways are above ours, in make­ing Use of very unlikely Instruments, weak Means, yea such as in Appearance are Contrary, to effect his own Purposes in the Government [Page 154]of Nations, of particular Families, and Persons.

AND the Ways of his Providence on less a­bove ours. In his disposing Crosses and Afflicti­ons Temptations and Hardships unto those he loves best, and permitting others to live in Peace and Quiet.

HIS Ways are not as ours, but above them, in that the very Falls and Faults, Crimes and Follies of good Men are overul'd for much Good; and great Transgressions before Con­version, made servicable to excellent Purposes afterward: What was Poyson in Nature, be­comes Medicinal by Divine Grace. He that stumbles in the way, gets ground by it, if it help him to mend his Pace, to walk faster, and more warily. ‘How many can say, if it had not been for such and such Fails, I had ne­ver known so much of my own VVeakness, and Frailty; I had never had such Experi­ence of Temptation, and how unable of my self to resist it; I should never have had so hearty a Detestation of Sin; such a Tenderness of Conscience; such an Awe of offending God; so fervent a Zeal to please him; so sweet a Sense of his Mercy; so Thankful an Acknowledgment of his Grace in delivering and recovering me.’

The very Remainders of Corruption in the Hearts of Men, which they bewail, and pray, and strive against, I shall serve to convince them of their necessary Dependance on Gods Grace; shall cause them to walk humbly with [Page 155]God; shall make them more circumspect and watchful against Temptation; and raise their Esteem, and Value of the Blood of Christ, and his constant Intercession in Heaven. God hereby assists us to keep Conscience tender, ex­cites our Diligence after further Degrees of Mortification, quickens us to press on, by growth in Grace, toward Perfection, &c.

Moreover, HIS Ways are above Ours in the Conversion of Sinners, as to the Subjects he makes choice of, as to the Season and Time of their Change; as to the Means and Method, by which it is Accomplish'd and brought about. The Wind blows were it lists, and the Holy Spirit (by the Ministry oftentimes of weaker Minsters) works powerfully and savingly in whom he will, both to will, and do, of his own good Pleasure. One is awaken'd, con­vinced, prick'd at the Heart by a Sermon. A­nother in the same Seat, under the same Sermon, feels nothing. Sometimes by a soft still Voice, at other times by Thunder. Sometimes the most Unlikely are taken, and effectually called; when others are left: And this after many years delay and discouragement, and no hopeful Pros­pect, but the Contrary. Some out of wicked Families converted; others after strict and re­ligious Education, become and continue most Vile and Profligate. What different Success hath the Gospel in some Places? At some Times, and to some Persons? And at different Times in the same Place? Tho' the same Mes­sages [Page 156]and the same Preacher? Sometimes on the weaker and more ignorant Sort, and some­times on the more Learned; sometimes on elder Persons, and often on Younger: Who have dis­cover'd much of the Grace of God betimes, with less Advantage of Education than others. And at the last Hour, some Malefactors, un­der a Sentence of Death, 'tis hop'd, have been truly Penitent, and Accepted, as well as the Thief on the Cross. Some by their own Afflictions, some by the warning of other Men's Examples, and byother Means, as well as by the plain Preaching of the Word, the or­dinary Means.

HIS Ways also are above Ours, in the Punish­ment of Men in this Life: In making some Ex­amples which were not greater Sinners then others, as our Lord hath expresly told us, Luke XIII. He would not spare Job's Ten Children upon the Intercession and Prayer of their Righ­teous Father, tho' we don't read that they were wicked; when he would have spared ma­ny Thousands, that were wicked, in Sodom and Gomorrah, and the Cities of the Plain, if there had been but Ten Righteous Persons among them.

HIS Ways are above Ours, in bringing Good out of the Evil of Punishment, and using wicked Instruments to accomplish other Ends and Purposes, than they design'd. The like might be said of Gods Ways in saving and de­livering his People in extraordinary Dangers: Tarrying till their Enemies are at the very [Page 157]height of their Wickedness; and when there is least Prospect, or Appearance which way Deliverance should come, then to interpose by seasonable Salvation