Gods Thoughts and Ways Above Ours, Sermon 4
THE Fourth Sermon.
ISAIAH, LV. 9.
For My Thoughts are not your Thoughts, neither are your Ways, My Ways, ſaith the Lord.
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 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.
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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 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 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 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 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 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 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.