Gods Thoughts and Ways Above Ours, Sermon 1

Gods Thoughts and Ways Above Ours · Sermon 1

p. 1THE Firſt Sermon.

ISAIAH, LV. 7, 8, 9.

Let the Wicked forſake his Way, and the Unrighteous Man his Thoughts, and let him Return unto the Lord, and he will have Mercy upon him; and to our God, for he will abundantly Pardon.

For My Thoughts are not your Thoughts, neither are your Ways My Ways, ſaith the Lord.

For as the Heavens are higher than the Earth, ſo are My Ways higher than your Ways, and My Thoughts than your Thoughts.

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 p. 2forth 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 p. 3ſaith 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 p. 4pardon; 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, p. 5or 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 p. 6Chriſt 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 p. 7our 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 p. 8our 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 p. 9forſake 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 p. 10away 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, p. 11if 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, p. 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 p. 13been 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, p. 14for 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.

p. 15And '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 p. 16affronted, 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 p. 17Grace 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 p. 18of 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 p. 19beyond 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 p. 20on 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 p. 21come 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, p. 22and 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 **See Mr. Nathanael Taylor's Preſervative againſt Deiſm. Octavo. Lately printed.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, p. 23by 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. p. 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 p. 25juſtly 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 p. 26on 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 p. 27would 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 p. 28us, 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.