GOD's Thoughts and Ways Above Ours, especially in the Forgiveness of Sins IN SEVERAL SERMONS UPON ISAIAH LV. 7, 8, 9  
By John Shower.  
LONDON: Printed, by the Widow Astwood, john Laurence, at the Angel in Poultry. MDCXCIX.   

THE PREFACE.  
I Am Encouraged to think that the following Sermons did Good in the Preaching; and with the Hope they may be of some further Use, they are now Published. It hath been desired that I would Transcribe them in the Words wherein they were delivered, which with very little Variation, I have consented to, as to the First Four. It may be, the peculiar Turn of Expression, tho' popular and less exact in the Pulpit, which renders the plain Truths of Christianity Acceptable to most Hearers, may be more Useful and more Affecting to several Readers, than what is more Concise, and in more studied Words.  
I can never reckon it a Fault, in a Sermon to a Numerous Auditory, that the Style is different from what is expected, in a close and just Discourse: Or that what might be said in two Words or Sentences, is expressed in three or four. Perhaps the greatest Part of the Hearers, need such Enlargement and Repetition, and their Capacity could not otherwise be reached, so as to Profit them, any more than that Game may be taken by a Net Unspread.  
Very Wise Men have Thought, that it is a Mistake in a Conscientious Preacher, to endeavour to please only a few of the more Knowing and Judicious Hearers. But that which is suited to do Good to the Generality of those we Preach to, will ordinarily be best Thought of by Wise Men, whose Capacity and Judgement could reach what was more Accurate: For they must needs know, that it would not be Proper here. They themselves have Sins to be forgiven, and Corruptions to be mortified, and Immortal Souls to be saved, and so have their Inferiors: And there is but one Way, for the Learned and Unlearned, to get to Heaven, that I know of.  
'Tis True, the Things treated of will be despised by Many, who do not Relish what's contained in such Discourses. The Matter is out of their Way. They are not Sensible of Sin, nor Solicitous about Forgiveness: And so think not themselves concerned. And it is to be feared there are Many Others, who hear and read Sermons, only to Judge of them, without any Desire of Advantage to their Souls. They are not bettered for the Sermons they Commend, any more than by those they Condemn. They may say perhaps it was an Excellent Discouse, He's a Good Orator, or a Judicious Preacher, and This Sermon exceeded, even his Last: But their Consciences are not touched, they feel nothing that doth them any real Good.  
However, there are Many I hope, in this City and Nation, who will be thankful for any such Assistance, to prevent their Despair, when convinced of Sin; as the Doctrine of God's Free Grace in Forgiveness, that is displayed in the First Four Sermons. And Others, who meet with Objections, in Conversation, and in Pamphlets, against the Christian Doctrine, of the Sacred Trinity, the Incarnation of Christ, and God's Wise Government of the World, from the Unaccountable Passages of Providence, (which are apt to stumble them,) may be willing to consider, and improve this Argument of God's Thoughts not being as Ours, but far above our Reach, which is the Subject of the Fifth Sermon.  
Let me only add, that many Younger Ministers, as well as Elder, have Dyed of Late: And tho' Few of us will be missed, when we Dye, (there being such Numbers to Supply our Places,) yet Every One should endeavour, to be as Useful, as he can while he lives, for the Night is hastening, wherein no Work can be done. If Any Reader get Good, let him give God the Glory; I most earnestly beg His Blessing, to that End.  
J. S.   

THE 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 forth under two Names, to take in all sorts of Sinners; The Wicked, and the Unrighteous: And the Duty is doubly expressed; to forsake their evil Ways, 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, etc.  
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, etc. 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 annexed, Thus 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 Observed, as proper to be Discoursed 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 changed and sanctified 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 Ways, and return to the Lord, they shall find Mercy. Tho' you have sinned (as you think) so as never any did before, and condemn yourselves as the chiefest of Sinners; and have refused the pardoning Mercy of God formerly offered, etc. 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 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 Ways, 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 called our own Way, in Opposition to the Way of Truth and Righteousness, which is called the Way of the Lord, 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 hearty 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 Do, then come and let us reason together, Isa. I. 16, 17. Till this be resolved upon and begun, you are Impenitent, and so abominable in the sight of God: For certainly God will lnto dishonour his Perfections, contradict his Word, and prostitute his Grace, to justify the Ungodly, while they continue such, without desiring, resolving and endeavouring to forsake their Evil Ways.  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 Ways, but he must be inwardly sanctified, his Heat renewed, his very Thoughts changed; Let the wicked forsake his way, and the unrighteous Man his thoughts, etc. 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 Hypocrisy. It is in the inward Thoughts and Affections of the Heart, that Sanctification or Carnality doth principally discover itself: Till the Fountain be cleansed, the Streams will be polluted. The unsanctifyed 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 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 changed, as well as the outward Course; unless the Heart be sanctified, as well as the Conversation reformed; there is no Forgiveness. You know the Woe which our Saviour denounced against the Pharises on this Account, Mat. XXIII. 25. whom he characterised 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 appeared Beautiful outward, but were within full of dead men's 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 abandoned 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 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 glorify 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 satisfy 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 chief conconcerned 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 joined with forsaking of Sin.  
IU. Fourthly, Let the Wicked and Unrighteous forsake the Evil of his Heart and Ways, and turn to the Lord, and he shall find Mercy. I Observe, That the Vilest and most Heinous Transgressor's, (let their Sins be what they will,) if they penitently return to God, they may be assured 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 joined 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 away their Transgressions, and assure them that he hath no pleasure in their Ruin? How earnestly doth he beseech them to be reconciled, and hearken to the Voice of his Mercy? With what Variety of Arguments doth he plead with them? from the Greatness of his Mercy offered, 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 Heinous 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 Freegrace and Mercy of God hath never yet been tried to the utmost: It can outdo all it hath ever done. The Aggravations of thy Gild, can never be such as to condemn thee, but the Virtue of the Blood of Christ is greater to pardon thee, 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, etc.  
I can'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 used 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 Tenor of the whole Gospel: To this do all the Prophets and Apostles witness, That through the Name of Christ whoever believes on him, (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 Pollutions, 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 called, and turned, justified, sanctify'd and saved; who have laboured under many contrary Discouragements, and Disadvantages, as to all these, etc. especially by the Heinousness of their former Gild and Rebellion.  
Therefore consider it seriously, if thou hast 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 passed be what they will, say as bad as you will or can of yourselves, and of the dreadful Aggravations of your Gild, Cloth it with all the Horror and Darkness possible; Yet, As high as the Heavens are above the Earth, so is the Mercy of God, and the Merit and Virtue of the Blood of Christ above your Gild.  
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 show Mercy to me, for he called and I would not come, he knocked, 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 performance of it as sure, now as ever. You may come in Now, and be pardoned and saved, upon as free and gracious Terms as several years ago. '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 Freegrace, and do it the more thankfully and humbly, the Viler you have been; saying, Lord, thy Mercy will be the more honoured, thy Freegrace will be the more magnified, 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 Observed, that such Sinners when they return to God, have the Advantage of others upon several Accounts, wherein God is more glorified 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 Public 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 persuade myself, 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 affronted, dishonoured, despised and disobeyed him. I have abused his Grace at that dreadful Rate, that you can't imagine the Aggraution of my Sins, or the Sadness of my Case. I can't believe that he will ever forgive me, receive me, justify me, and glorify 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 offered in the Gospel? Hath the Spirit of God so far convinced you of your sinful, miserable state, that you hearty 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 rely 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 resolved to follow him as the Captain of your Salvation, where ever he shall lead you; in hope of his purchased, and promised 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, Gild, Impurity, Bondage, Unrighteousness, etc. and that you need Christ as a complete 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 complete 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 Physician, 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 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 washed and cleansed, and sanctified 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 satisfied and assured; 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 Heinous 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 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 Gild of Sin; if God be not reconciled 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, etc.  
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 sinned against the Light of Nature, (tho' it may be, you were first awakened by the sense of some such Transgression) but now you are troubled for the Contempt of the Gospel, for your Neglect of Christ, the Saviour of Sinners, for refusing him, when he hath called and invited you? And are ready to say within yourselves, 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 grieve 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 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 inquire 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 departed from his Door: I am undone if he refuse me; and if I perish and die 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 assured 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 satisfy 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 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 concerned others of my Acquaintance: But now I apply all to myself, 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 therefore 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'll 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'll therefore 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, 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 easy matter, to be persuaded 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 inclined 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 Atonement. 'Tis the Language of the Law written on our Hearts, that The Soul that sinneth shall die: 'Tis the Voice of Natural Conscience, that Gild and Punishment are inseparable. And were there not somewhat known of the Doctrine of Forgiveness, 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 convinced of Sin, and Conscience awakened to apprehend the Holiness and Justice of God, 'tis one of the most difficult things in the World, to persuade them, that God will have Mercy, and abundantly pardon. It is one great Work of the Holy Spirit, to satisfy 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 Soul's Salvation. There's Evidence sufficient of this in David's Frame, Psal. CXXX. 3, 4. If thou, Lord, shouldst mark Iniquities, O Lord, who should stand? but there is forgiveness with thee, etc. 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 Judgement, so as to be acquitted? i.e. '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 justified in his Sight, and what then would become of me, who have such a Load of Gild, and so many heinous Crimes to acknowledge? In this sense we find the Expression of standing used, 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 Judgement 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 Heinous Sins, as ready to Despair, if not relieved by the Hope, that there is Forgiveness with God. Lord, who can stand? that is, how justly may I be Condemned, if I am tried 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 Judgement. 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 justly he might. When we think, how we have preferred a Lust, a Trifle, a Passion, an Humour, before him: How we have slighted his Authority, abused his Goodness, defied his Power, wearied his Patience, rejected his Grace; and by numberless, aggravated Transgressions, incurred the Vengeance he hath threatened, and made ourselves liable 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 heinous 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 Sackcloth on our Loins, and Ropes about our Necks, and go to the King of Israel, peradventure he will save thy Life: This gracious Method God used 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 Shipwreck, 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 proclaimed 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 offered, were never called 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 would end in Death and Desperation. Repentance would never be commanded as a Duty, nor urged 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, etc. But upon the Consideration of this, Sinners begin to have good Thoughts of God, many of their Scruples are removed, many of their Objections answered, and they are now encouraged to seek the Mercy of God, and prepare to receive it.  
USE. To Conclude therefore, Let the vilest and worst of Sinners receive these glad Tidings 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 offered 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 therefore 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 us, that If the Wicked forsake his Evil Ways and Thoughts, and turn to the Lord; they may and aught in that Case, most firmly believe, that He will have Mercy, and that He will abundantly pardon.   

THE Second Sermon.  ISAIAH, LV. 7. 
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.  
'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 the Perplexities of one that is awakened to a Sense of Sin, and is under a Spirit of Conviction: His bitter Complaints, and loud Cries 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 sinned, 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 mere 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 Unpardoned Sin that breaks his Bones, and drieth 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 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 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 Poison for their Antidote, their Wound for their Plaster, 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 Gild 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 Assurian, 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 exposed 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 Ruin; 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 Privilege of such whose God is the Lord. This is a Covenant Blessing, that's never given in Anger: This is never bestowed, but as a Favour, peculiar to God's People. This is always accompanied 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 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, etc. they are promised to Accompany this of Forgiveness, Heb. VIII. latter End. I will be merciful to their unrighteousness, 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 joined with this Pardon, which delivers from the Condemning Gild of Sin. We are translated into the Kingdom and Family of Christ, as well as delivered from the Kingdom of Satan, and the Power of Darkness. In a Word, the 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 delivered 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 Gild 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 God hath forgiven us: No more than a Man, who has just received 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 purged 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, etc. We may therefore well bear the Trials 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 publicly 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 remembered no more. You are freely justified from all things, and shall never come into Condemnation. This my Covenant of Peace shall never be removed, 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 Privilege 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 testify 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 promised, that our Iniquities shall be blotted out, and remembered no more; that God will cast 'em behind his Back; Cast 'em into the bottom of the Sea; Scatter 'em as a thick Cloud, etc. Isa. XLIII. 25. Psal. LI. 9 Isa. XXXVIII. 17. Mic. VII. 19 Isa. XLIV. 22. And yet more expressly to assure us, that God will not enter into Judgement 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 yourselves? 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 Crucify 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 Sense of this, with his Acceptance of you. Yea, I am persuaded, there's never such a Discovery of Corruption, as after Forgiveness; when the Grace of God hath enlightened the Soul. But which part do you side with? Do you Condemn, Bewail, Oppose, Resist, Strive, Watch, Pray, Fight, and Endeavour the Mortification of 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 Fullness of Pardon, when God hath said, he will hid 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 confessed, aggravated, and repent 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 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 Surprise, 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 ourselves; 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 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 numbered. 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 joined 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 to believe it, and be firmly persuaded 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, etc. 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 Preached 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 wherever 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 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 Pardoned 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 Kindred's, 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 Kind's, Numbers, Repetitions, Aggravations be what they will. There is a Multitude of tender Mercies to forgive, and abundant Virtue in the Blood 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 therefore never to be forgiven.  
And as to Sins after Repentance and Pardon, God hath promised to multiply Forgivenesses, to heal Backslidings, and therefore 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 delayed their Baptism as long as they could, that they might not defile their Garments after they were washed. It seemed 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 argues an Intention of sinning again, than a Design of leaving it. But for such as have returned 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, etc. 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; therefore let us walk after the Imagination of our own Hearts? No, by no Means. But by renewed Acts 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 abused his Grace, tho' you have dishonoured his Name, revolted after Forgiveness, slighted the Redeemer Christ, grieved his Spirit, given Advantage to the Devil, deserved 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 loathe themselves, and be confounded for all their Abominations, even After he is pacified towards them, Ezek. XVI. the last. You know the kind Language God used 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 spoke against 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 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 Seashore. 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 sinned against me, whereby they have trespassed 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 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 easy a thing to believe this, I proceed to the Second Particular, to Consider what Reason we have to be persuaded of this.  
Secondly, Upon what Grounds may we be firmly persuaded of this Truth, That God will thus multiply Pardons? 'Tis certain, to an humbled, awakened, convinced, penitent Sinner, it must be glad Tidings 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 displayed, 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 Rejoicing 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 to him, and thankfully accept his offered Mercy; as poor, wretched, perishing, condemned, undone Creatures; toward whom the God of all Grace will magnify his Rich and Undeserved Mercy. Therefore, be persuaded 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 persuaded 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 rebelled against him.  
Have we not Instances of this, as to others? of the worst of Men and Women, that have been washed and justified, 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 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 charged 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 heinous 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 pleased in the Exercise of his Mercy, he delights to be Gracious, and takes pleasure in them that hope in his Mercy. And therefore 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 quickened us together with Christ, Ephes. II. 4, 5. And 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 Judgements are unsearchable, and his Ways past finding out; 'tis as true of his Ways of Mercy, as of any. By that Name Judgements, sometimes his Mercies are called, Psal. XXXVI. 5, 6. Thy Judgements 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 called the Mercies of God, the sure Mercies of David. God is said to be Rich in Mercy, and no other Attribute of God is called his Riches, but his Goodness, Grace and Love.  
Thirdly, God useth variety of Arguments throughout the Scriptures, to persuade us to believe this. He not only urgeth us from his own Example, and obliges us to forgive our Trespassing Brother, (if he repent) unto seventy times seven, but with the greatest Kindness, he bespeaks us to believe his Compassion, to be persuaded of his Tenderness and Love. He employs a great deal of Rhetoric to that purpose. Why sayest thou, O Jacob, and speakest O Israel, my way is hid from the Lord, and my Judgement 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 die. Turn ye, turn ye, why will ye die, 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 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 refused to give them further time and space to repent: He hath called some to Judgement 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 condemned 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 entreat 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 thou wouldst not hearken to any Treaty of Peace? and will he not accept thee now thy Heart gins to be contrite, and broken with Sense 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 Burden? 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 wouldst 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 interceded for him, and made his Peace, tho' he hath forfeited his Life, and deserved to die, 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 Condescension 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 persuade 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 glorified his Holiness and Justice, and may now glorify his Mercy and Grace, in 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 heinous Criminal: I have nothing in myself, 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 complete, Atoning 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 honoured him more by his Death, than ever I dishonoured 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 to do the Mediatorial Will of his Father: He was straitened till he drank of the bitter Cup, and was baptised 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, etc.  
And whatever Unworthiness you may apprehend of the Mercy offered you, remember 'tis Free Mercy. You are called 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 yourselves to his Conduct; to be saved in a way of Freegrace, 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 glorified 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.) since they are inseparable, 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 cleansed 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  Offerings, neither haste thou honoured me with thy Sacrifice; thou hast bought me no sweet Cane with Money, neither haste 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, Therefore I will not hear thee when thou callest, I'll make thee a Sacrifice to my Wrath, I'll punish thee according to thy Desert: But 'tis quite otherwise, for it follows in Verse 25. I, even I, am he, 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 therefore 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 therefore 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 pleased and honoured 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 glorified. 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 he hath made for our Encouragement; we gratify 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 clothed with higher Aggravations of Gild, 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, etc. We can't think so kindly of any, who have injured 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 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 myself, infinite.  
And how many, by their own Experience of God's kind and gracious Dealing with them, who with holy Wonder and Thankfulness, have acknowledged and attested the Truth of this: Many a time have I called myself a Prodigal, (to use the Words of an 
* Mr. Baxter of Conversing with God in Solitude, 4●●. pag. 363, 364.  Excellent Person) a Companion of Swine, a miserable, hardhearted 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 entertained me with Joy, with Music and a Feast; when I better deserved to have been among the Dogs without his Doors. He hath embraced 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, I know thee not. O little did I think, that he could ever have forgotten the Vanity and Villainy 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 canceled 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 refused the Entertainments of his Love; and unfaithfully played with those, whose Company he forbade me; yet he hath not divorced me, or turned 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 wronged, reject me with Reproach; and God whom I have unspeakably injured, doth invite me, entreat me, and 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 myself with my sins, but he doth not upbraid me with them. I condemn myself 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 persuaded of this. Consider therefore, the Verses following the Text, where there's this Objection obviated. You say, you can't have your Hearts duly 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 Sour, 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; 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 satisfied, that your great and heinous 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 Tidings 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 reconciled 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, persuaded and overcome, and so prevailed with to return to God, and believe the glorious Riches, Freeness and Abundance of his Mercy. God 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 misimproved, 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.  

APPLICATION.  
USE 1. Let this Mercy, Love and Grace, overcome your Hearts. Consider it again and again: Apply it seriously to yourselves. Is the Lord thus Gracious to me, after so long a Rejection of him? Will he yet receive me, after so many Refusals? Doth he invite and call me again, after so much Contempt of his Mercy and Grace? Will he yet show Mercy to me? What strange, astonishing Grace, what endearing Kindness is this? What manner of Love is this? How true is it, that God's Thoughts and Ways are not as ours? That God should speak such Language to me as this. Tho' for lying Vanities, thou hast forsaken thine own Mercies, yet return to me: Tho' thou hast played the Harlot with many Lovers, yet return: Tho' thou hast turned a deaf Ear to many Reproofs, yet thy Case is not desperate. Tho' I offer my Son, and Life by him, (He that hath the Son, hath Life) and ye would not: This Offer was repeated Sabbath after Sabbath, for many Years, yet you would not hear it; you would not stoop to the Terms; yet return unto me, I will pity and pardon you, I will abundantly pardon. Long since I might have sworn in my Wrath, you shall never enter into my Rest. I might have said, Let them alone, to be undone by their own Obstinate, Foolish Choice. I might have resolved, never such an Offer should be made to you more. Never any Sermon about it shall ever do you good more. But I am God and not Man, my Thoughts and Ways are not as yours. I invite you again, I beseech you turn and live, do not go on and die. God speaks this Language to every one of you, the worst of you, who hear me this Day.  
Let none therefore think or say, 'tis too late for him or her; there's now no more Mercy for me. For Christ yet stands at the Door and knocks, tho' you have refused formerly, and shut the Door formerly, yet now if you will open the Door, he will come in and sup with you, and you with him; Rev. III. 20. Nay, tho' he has not taken Possession of thy Heart, he knocks at thy Door by his Spirit, and is ready to enter; tho' you refuse him, he does not abandon you. Tho' his Kindness and Love hath been slighted, yet his Mercy is tendered still, and his Patience prolonged. And will you resolve to go on thus? Will ye not return? Are you content to perish, rather than come to Christ for Life? rather than give him the Glory of your Salvation? Will you rather die in your Sins, than be beholden to him for your Forgiveness? rather than apply to God for it, when he hath provided an All-sufficient Saviour, and offered you that Salvation freely, which cost so dear to purchase? After this, for a poor, proud Sinner, to turn his Back upon this Grace of God, to scorn this Saviour, and disdain to be saved by him; saying in Effect, I will have none of your Christ, none of his Grace, none of his Mercy: I had rather enjoy my Lusts, continue in my Sin, and put it to the Venture; how provoking is such Gild? and how righteous will be the Condemnation of such obstinate Sinners?  
Secondly, Apply yourself therefore to God in Christ, by Earnest Prayer. He hath the Words of Eternal Life, he is a Prince and a Saviour, to give Repentance as well as Pardon. The Spirit of Faith, is the Spirit of Jesus Christ; he can open thy blind Eyes, and soften thy hard Heart; he that commanded the Cripple to take up his Bed and walk, at the same time gave him Power to obey. There is a Divine Spirit and Power, even the Spirit of Life and Power in Christ Jesus, that accompanies the Preaching of the Gospel; this may be hoped for, this aught to be valued, desired and begged. You ought never to despair of God's Grace, to enable you to believe, when it continues to be your Duty to believe on Christ; and it cannot but continue to be so, unless the Gospel be repealed. Therefore beg with all your Hearts, that you may be enabled to look to him, and be saved; to come to him, and find Rest to your Souls; to believe on him, and receive Remission of Sins. For by beholding the Glory of God in the Face of Christ, you may be changed into the same Image, from Glory to Glory.  
Beg an Understanding to know him that is true, and with all your Hearts to believe on him, that you may assent to his Word, consent to his Covenant, resign to his Will, and trust in his Promise, depending on his Readiness, Willingness, Power and Faithfulness to save you: Saying, Lord, draw me, and I will run after thee; Lord, thou art willing to receive Sinners, make me willing to receive thee: Lord, thou hast received Gifts for Men, even for the Rebellious; O communicate of those Gifts of Grace to me! I see my need of Christ, and what Reason I have to come to him; O lead me to him, and work in me to will and to do of thine own good Pleasure!  
Thirdly, If you begin to find the Spirit of Christ breathing on your Souls, that have been yet unperswaded; if you have any Motions of the good Spirit of God, by the preaching the Word, or by any other means, take heed you thankfully cherish and entertain them. When you find your Souls begin to turn towards Christ, if you find any Beams of Heavenly Light break in upon you; any Inclinations started of applying to him, besure to obey the Voice of his Spirit. Open every Door of your Souls to receive his Light. When he works any Conviction of Sin, any sense of your need of a Saviour, any Desires after him, or Purposes of Heart to leave your Sins, and give up yourselves to God, to be saved by Christ, according to the Gospel; for your Soul's sake encourage such Thoughts, cherish such Suggestions. Beware how you turn them off, but presently and thankfully strike in, saying, Lord, I yield, I am overcome; I have long enough, and too long refused thy Grace, disobeyed thy Will, and resisted thy Spirit. Thou hast often knocked, and I would not open; O now enter thou Blessed of the Lord, and take Possession of my Soul! Let Christ dwell in my Heart by Faith, and his Spirit form a Temple there, and reside there as in his own Dwelling for ever. Lord, art thou yet willing, (after all my Provocations) to show Mercy, and abundantly to pardon? Willing to be my God and my Saviour? Blessed be God, I am now willing to be thy Servant. Thy powerful Grace hath made me willing: Thy Spirit opened my Eyes to see myself undone, to see that Christ is able and willing to save me; I hope, I am now ready to receive him, willing to embrace him as Christ Jesus my Lord. I come to thee, O God, as to the Fountain of Life, to be quickened and cleansed, to be washed, justified, sanctified and saved from Sin and Hell, by the Blood and Spirit of Jesus, through the Free Mercy and Grace of God.  
But to Conclude, If after all, there be any Such here as are not, will not be persuaded to forsake their Evil Ways, and turn to God in Christ; Let them consider, that the longer they continue in their Obstinacy and Unbelief, under the preaching of the glorious Grace and Mercy of God to Sinners, so much the more Danger they are in of being lost for ever. For their Minds must needs be more blinded by sinning against the Light: Their Hearts more hardened, by misimproving that which should have softened them: The Power of Conscience is weakened, after so many Struggle and Combats, that they must needs have had with their own Consciences; after so many Contests between Corruption and Conviction, between Truth in the Mind, and Corrupt Inclinations in the Heart. Especially, if they have formerly been awakened, and there have been some Fears and Hopes, with good Desires, and other Affections formerly stirred; if by the Common Operations of the Holy Spirit, they have had some serious Concern about their Salvation, and all this is worn off and gone; the Case of such is very bad, and their Recovery the less hopeful; because their Repentance is the more unlikely. And if they persist, their Doom will be intolerable. But it is to prevent this, as to those who may be in such a dangerous Case, that I thus speak. And therefore I most earnestly invite, beseech and entreat them; however Wicked and Unrighteous they have been, not to make light of this further Offer of the Grace of the Gospel: And that by no means, they would despair of finding Mercy with God; even Now, if they will Return to him with all their Hearts, whatever their past Sins have been. If Now they will return, God will abundantly pardon: For his Thoughts are not as ours, etc.    

THE Third Sermon.  ISAIAH, LV. 7, 8. 
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.  
IN Two former Discourses, I have considered this double Precept, or Injunction of Duty, which concerns Sinners of all sorts; under the two Names of Wicked and Unrighteous, that they must forsake their Evil Ways and Thoughts; and return to the Lord, which are the two parts of unfeigned Repentance. I have also considered 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, etc. 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. USE. 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 Ruin 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 reserved in Chains of Darkness to the Judgement 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 Treason against a Prince; when there are Multitudes of the Nobility and Gentry, who have likewise rebelled against him; and a Pardon should be offered to those of the poorer, meaner sort; while the Nobles and Great Men are all Executed, and not a Man of them received to Mercy; would not this be Astonishing Goodness to the others? Especially if those Great Men, the Principal Subjects of the Kingdom, were Condemned for one Offence, for one Act of Treason; and the others forgiven many Transgressions, and received 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 offered for Sin, a full Atonement made, a sufficient Price paid, a Fountain opened, a new and living Way, for God to be glorified 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 giving of his Son to die for our Sins, to cleanse us from all Sin; even the most heinous, 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 ourselves in particular. Let us think of our own miserable Case under the Gild of Sin, and the Curse of God. Let us think of the many thousand Talents we own, 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 Tidings of Mercy, by Jesus Christ? But if you have gone further, and have actually received the Atonement; 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 delivered 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 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 called, and invited as well as I? But he hath opened mine Ears, and Heart, to receive him; and so hath pardoned 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 forbidden; 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 patronise 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 to all Generations. And yet some Atheistically abused 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; therefore, let them that have such and such Relations, Possessions, and Employments in the World, carry it as if they had none. Whilst others abuse this, and say; the Time is short, Let us cat and drink, for to morrow we may die. So here, God is ready to show Mercy to returning Sinners, therefore, Let the wicked forsake his way, etc. 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 writ 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. The Apostle Judas, 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 ordained of old to Condemnation: For the Grace of God that brings Salvation, aught to teach us to deny Ungodliness and Worldly Lusts, etc.  
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 ventured to sin in hopes of Pardon. For what can relieve a convinced, awakened Soul, but the Freegrace of God in the Forgiveness of Sin? Whereas such a One may say, Lord, this very Mercy I have abused, I have sinned the more because of this Grace. And if we should mention to such a one, the Instances of Manasseh, Paul, etc. who after great Sins were pardoned; he will be ready to reply, that they never sinned in hope of Forgiveness, or turned the Grace of God into Wantonness, as I have done.  
There's Forgiveness with God, that he may be feared, served, loved and obeyed. But will any say, there's Forgiveness with God, that he may be slighted and neglected, rebelled against, and disobeyed? His abused Goodness will turn to the more intolerable Wrath, against all such as presume on his Mercy; apprehending that they shall find an Easy 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 Threatening, for any to expect Forgiveness, if they wilfully continue in sin: 'Tis to pervert the whole Gospel, to imagine that God will justify the Ungodly, while they remain in their Unbelief and Ungodliness. Is not Unbelief a part of Ungodliness, 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 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 considered. 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 reconciled to God, and find Mercy with him, it must be through Jesus Christ. The Way and Method is fixed, and published, and declared 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 rested in; for he hath told us in what Way and Method he will dispense 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 die in our Sins. 'Tis not enough to cease to do Evil, and make Restitution where you have injured and wronged 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 Sackcloth, 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 pacify 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, inclined 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 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.  
USE III. Let me beseech you to pity those Sinners, who are not returned 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 pardoned.  
First, As to those as are yet under the Gild of Sin, and are not returned to God, nor interested in his pardoning Mercy: Consider their Miserable Case, and pity them: For,  
First, If they are not Partakers of this 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 Judgements 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. Therefore if any have lived twenty, thirty, or forty Years in the World, or longer, whenever God comes to enter into Judgement with you, all the Sins of your past Life, with all their several Aggravations, will be found in the Indictment, and charged against you: You are under the Gild of them all; 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 Gild 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 Judgement, 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 Gild of every unpardoned Sinner increases 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 therefore any one lives in an unpardoned State, the more Gild 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, etc. he's still under a Divine Curse; he's condemned already; and if he die in this Condition, 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, wherever 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 die, that stroke 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 Unpardoned 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 shall surprise 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 poisoned Arrows in their Hearts? How will their Joints tremble, their Lips quiver, and their Hearts ache? 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'er 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 of their Danger. Are not such to be pitied? 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 saved 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 final Judgement 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, etc. they tell you, They shall perish, and be condemned 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! 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 called me, but I would not come; and 'tis now too late. O 'tis now too late! He knocked, and I would not open; and now the Door is shut against me. I am given up to a Hard Heart, etc. The very Thought of Heaven, and the Happiness of the Saints, doth but terrify 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'er 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, etc. You are fit indeed to come to the Lord's Table; you have come Unworthily, you have sealed your Damnation by it, you have eat and drank Judgement to yourselves 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 Friend, 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 Judgement, 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 lie in the Flames of Hell? Wretched Miserable Creatures! they know not how to live, and they dare not die; lest Death should open the Door to Eternal Damnation. And these Fears are heightened, 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 Gild, and the Temptations of Satan must not be overlookt. What I have to say on the Third General, 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 Trial, and Examination of ourselves, 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 multiplied Pardon? Consider in the General, and Examine your Repentance towards God, and Faith in our Lord Jesus Christ, Acts II. 21. 
* See the Sermons of the Forgiveness of Sin, by the Reverend Dr. Bates, 8vo. Where the whole Doctrine of Pardon is more accurately laid down.  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 Reliance and Trust on him for Pardon of Sin, and Eternal Life. More particularly,  
I. You may Consider your Repentance, and inquire 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 seen yourselves lost and undone by reason of Gild, 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 burdened under the Sense of Sin, so as to condemn yourselves; 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 cured 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 concealed and hid. Inquire therefore, 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 sinned against Heaven? How low should I abase myself 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 acknowledged my Sin unto thee, and mine Iniquity have I not hid. While he kept silence, or did not confess his Sin, his Bones were vexed, his Heart was disquieted. But upon a free and full Confession to God, his Spirit was calmed, 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, etc. 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 your past Folly, your Sinfulness and Pollution, your Ingratitude and Rebellion against God, and not merely upon the Account of any Penal, Afflictive Consequences, by which you have smarted. For Godly Sorrow will distinguish itself by the Principles and Motives of it, to be another thing, than merely bowing down the Head under the Burden of Affliction. There will be a Holy Shame and Confusion of Face, in the sense of what you have done, and what you have deserved; 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 ourselves 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 ourselves, 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 ourselves, we justify God; and hereby give Glory to him.  
This will make his Mercy the more welcome, and our Prayers the more Earnest. Such a Sense of Sin we must carefully improve, to increase 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 ourselves, and entire Submission to all the Word and Will of God: To help us to perform every Duty, and join in every Ordinance, with more Meekness and Self-abasement; and to bear every Affliction as deserving a thousand times worse than we ever yet suffered. 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 Gild and Folly, will make us own ourselves, the Chiefest of Sinners, as knowing the special Aggravations 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 men's Faults, there may be something to lessen, to extenuate, to mitigate their Gild, 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 Surprise 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 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 esteemed. And so judging charitably of others, with serious Scrutiny into ourselves, we shall see Reason to own ourselves 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 confessed and bewailed, so that you stand in Awe of God's Authority; and allow yourselves 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 weakened, and the Habits of Grace strengthened, 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 Unrighteous 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 loathe 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 Life? Is it the daily Burden of your Hearts, that you inwardly sanctify God no more, and glorify him so little in the World? Are your Thoughts, Desires, Opinions, and and Designs changed? The Bent of your Souls, and the Course of your Lives altered? Can you say, My Heart is inclined 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 Gild; are you restless and uneasy, 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 Judgements were before me, and I did not put away his Statutes from me; I was also upright before him, and kept myself 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 inclined 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 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 subdued, as well as forgiven?  
III. What can you say, as to the Receiving, Loving, and Prising of Christ, by whom we have Forgiveness? Have you hearty 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 Highpriest? 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, revealed and published 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 tendered unto Sinners in the Gospel? Do we subject ourselves 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 swayed by his Authority, and ruled by his Direction, and follow 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 die, 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 looked to him, whom you have pierced, and mourned, and been in Bitterness for him, as one that is in Bitterness for his first born? Zac. XII. 10. Have you looked 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 improved thereby in your Hatred of Sin?  
IU. 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 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 delivered by Christ.) With what Affection do you Contemplate the Innumerable Glorious Privileges, 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 stooped, 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 offered upon the Cross for you, making his Soul a Ransom for you? When you Consider with particular Application to yourselves, He gave himself for me, shed his precious Blood for me. O my Soul, 'twas that I might escape Condemnation; that I might be reconciled to God, that my Crimson and Scarlet Sins might be pardoned; that my Guilty, Polluted, Miserable Soul, might be restored 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 pardoned? 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 penned after God assured 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, etc.  
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, because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord. Is this the Language of your Hearts? He might have condemned me to Hell long ago, 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 rebelled against the God of Love and Grace, and grieved his good Spirit! Against what Bowels of Mercy have I spurned? I am astonished at the Mercy of God in Christ, offered to such a Rebel as I am: I am confounded at my own Vileness, that such Heinous Iniquities should be blotted out, that such numberless Iniquities should be forgiven; that after I had so often, and so long, and so wilfully turned 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 reconciled to me, and speak Pardon and Peace to my Soul. O Wretch that I have been! O Abominable Sinner! I abhor myself in Dust and Ashes.  
We find this Exemplifyed 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 showed 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 itself proper to raise an Admiration of Free Grace; and to humble the Soul before God. It is proper to increase our Detestation of Sin, and make us loathe ourselves. 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 Sense of having much Forgiven.  
Besides, the Inseparable 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 burdened with the Weight of our Sins: Nor shall we ever give God the Glory of his Justice, without judging and condemning ourselves 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, 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 pardoned 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 offered 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 pardoned 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? Hearty, and without Dissembling; Speedily, 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 Remembering 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 Judgement of yourselves, 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 Pardoned.   

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 annexed Reason, Verse the 9th. why we ought to be fully satisfied and persuaded, that God will thus receive Returning Sinners, and abundantly pardon them; because His Thoughts are not as ours, nor his Ways as ours, etc. And here you may Consider,  
First, How this is Discovered and Expressed, by a Double Comparison of God's Thoughts with ours, and his Ways with ours.  
Secondly, How 'tis strongly argued by a most significant Similitude; As far as the Heavens are above the Earth, etc.  
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 comprised 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, aught 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, fixed, 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, uniform Council.  
Thirdly, A different manner of Existing is employed; our Purposes are conceived 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 be-between God's Thoughts and Ours, as to two remarkable Instances among others. (1.) As to other men's 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 Unlike 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 incensed and provoked 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 provoked. 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 revealed 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 injured and offended by Others, we are not easily reconciled; not ready to forgive, don't seek after Peace. Whereas the Blessed God, whom we despise, and provoke by multiplied Crimes, he waits to be Gracious, and invites us to Return; beseecheth us to be reconciled: 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 easy to be entreated, forward to forgive, willing to be at peace with those that have injured '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 trespassed 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 deserved 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 yourselves.  
Thirdly, Our Thoughts towards Others, who have injured us, are straitened 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 obliged 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 straitened, 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 consumed. You must not measure God by yourselves, 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 show them Favour. It may be, we won't revenge ourselves; 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 offered 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 injured and offended us.  
II. Secondly, Consider yourselves 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 Palms 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 spoke 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 oath Continuance of the Rod. We are often ready to sink, and be dispirited and overwhelmed 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 dried 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 ruin; not to purify, 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'll 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 Thought 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 Judgement) 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 entered in't oath 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, Sovereign, and Independent. 'Tis all after the Counsel of his own Will, and from the mere 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. Therefore,  
Fourthly, It may be added, that God's Thoughts are Unchangeable, but ours are Variable: The Strength of Israel will not lie or repent. He is not a Man, that he should lie, 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 Judgement 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 unrighteousness 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 expressed. 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 called the unsearchable Riches of Christ. HOw admirable are the Dimensions of Divine Grace and Love, mentioned by the Apostle, Eph. III. 19 where he speaks of the Length, breedeth, Height 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 Ruin, into which we were sunk by our Rebellion against God, and are delivered 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 Intolerable, 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 wronged 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 pardoned by God, Isa. XLIII. 23. I am he that blotteth out thy Transgressions, for my own sake, I'll 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 Freegrace of God in Christ, to be eyed, 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 Gild, but what is made by the Freegrace 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 tired in forgiving Injuries against ourselves. 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 completely 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 departed, 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 magnify the Riches of his Grace to some of you, who are interested in this Forgiveness. Lord, How is it that my Sins are pardoned, when others (not greater Sinners than I) have died in their Sins, and are undone for ever! How is it that I am pardoned, 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 better accomplishded for Usefulness and Service, are left to go on in Sin, to their own Destruction; and thy Grace has opened my Eyes, and softened my Heart, and made me sensible of Sin, and so to value a Redeemer, to seek him, receive him, accept him, etc.  
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 Rejoicing 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 disobeyed him: I have sinned, when I knew God did forbid it, and threatened with Eternal Death what I was doing: I have harkened to Temptation, tho' I had vowed, and promised, and resolved, and engaged 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 inclined 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, therefore 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 Armadas. If he love, the precious Heart's Blood of his Beloved Son is not too dear: If any become his Friend and Favourite through 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 reconciled, and that I was accepted: And I sealed my Covenant, and set my Name to it, and renewed it also at the Lord's Table. And I thank God, I had some Quickening 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 turned from the Holy Commandment. After having been washed, I have returned 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 sinned 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 pardoned. There is a Fountain opened, 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 therefore, 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 entertained upon his Return, more than the Firstborn, assoon as he reputes, and saith, I am unworthy to be called thy Son. He will heal your Backslidings, and take away all Iniquity; the Gild, 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 offered from this Scripture. I am unworthy, may such a Soul say, but the Lord is Gracious. I have misimproved his Mercy, and abused 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 Unchangeable, 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. Therefore 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 persuaded 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 died; who yet went to Prayer, and begged of God, that if he must go to Hell when he died, yet that it would please him, to let him serve him while he lived: Upon which his Terrors vanished, being clearly convinced, none could pray that Prayer, or make such a Request, who was guilty of the Unpardonable Sin, or had sinned 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 Gild 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 imagined, there was such a Hell of Wickedness in my Heart, as I now find. There's so much Impurity, Carnality, Pride, Worldliness, etc. 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 engages us in constant Warfare all our days; and makes it needful, that we may apply to Christ continually, as the great Physician 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 foretastes 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. Therefore I can't apply all this to myself 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 yourselves about it? Do you not beg the Spirit of Prayer, and to have this ill Frame cured? 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 Gild lately conctracted? some Sin you have not repent of, whereby you have grieved 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 Physic, in a Natural, not in a Moral Way: And by mere 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 yourselves 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 Wilfulness 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 Hypocrisy: 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. Therefore do not fruitlessly bemoan thyself, 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 yourselves with, as to Unworthy Receiving the Lord's Supper for the time past; yet if now you will seriously Examine yourselves, and humble your Souls, and return to the Lord, and apply to Christ, and stir up yourselves, to be disposed 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 Fifth Sermon.  ISAIAH, LV. 8, 9 
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.  
THE Disparity between the Thoughts and Ways of God, and Ours here mentioned, 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, 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, etc. 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 Deal 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.  
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 Judgement: And therefore when Moses publishes the Name of God, he gins with this, Deut. XXXI. 4. He is a Rock, His Work is perfect, all his Ways are Judgement: They are the Fruit of Infinite, Unerring Council. 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, steady 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 lie; nor the Son of Man, that he should repent: But we are Mutable, and often cross and contradict ourselves in our Ways: And the Best Men 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 employed, 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 Fishermen, 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 received and obeyed as the Christ of God. To tell all the World, that all the established 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 embraced, that requires the Belief and Practice of so many things they must need account very hard, considering the Prejudices and the Lusts of Men. Can 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 through the greatest part of the Roman Empire, but had reached 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 through 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 entertained, their Doctrine credited, and Christ believed on in the World. Many thousands were converted presently, and many more afterward: Tho' the Messengers 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 overturned his Empire by such Means, as could never be supposed by Reason to do it. By the Seed of the Woman, whom he had seduced, 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 spoilt 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 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 preferred before Cain, and his Offering accepted. Abraham the Younger, chosen to be God's Favourite, before his Elder Brethren. Jacob before Esau, and He preferred Ephraim before Manasseh, the Elder Son of Joseph. So it is observed by the Spirit of God, of Noah's Children, Shem is preferred, 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 Sovereignty 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; 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 fulfil 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 called 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 Judgements, and his Ways past finding out! Rom. XI. His Judgements 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 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 Supreme 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 believe the Doctrine, because we find it in the Holy Scripture; and we have Reason to acquiesce therein, because the Revelation, that is contained 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 can't comprehend how such a Christian Doctrine may be reconciled 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 unintelligible, than other Principles of Christian Religion: But this being Revealed from Heaven, as we affirm, and make an Article of our Faith, if we find it contained 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 pleased to say, seem Incredible to us? Where he has interposed by his Definitive Sentence, our Reason must submit, and has no Right to debate the Matter, but aught to approve what God speaks, and subscribe to whatever he writes. The Testimony of God, whatever Exceptions our Reason can make, should convince our Judgement, and doth oblige our Faith. Is not His Veracity a firm and sure Foundation for us to rely upon, without the concurrent Testimony of Reason? Shall we not believe Infinite Wisdom, and Truth upon his own Word, unless what he saith be in itself Credible, and so may be believed, without his Testimony? The more we consider what God is, the more easily shall we be persuaded, 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 than 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 believe by the Gospel is Inconceivable, and above the Reach of Humane Reason: That 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 persuade the World of the Truth of them, in such a Manner, as the Wise Men among the Gentiles made use of, to persuade 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 therefore we should not be stumbled, nor think Strange, if Matters of Divine Revelation should be Inconceivable by mere 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 entered into the Heart of Man, etc. 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, yet that is no such Wonder; for the Nature of our own Souls cannot be conceived 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 merely 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 therefore 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 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 mere natural Reason. He considers only the Difficulty in the Doctrine itself, 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 mere 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 unintelligible. 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 Attributes, and yet distinguished 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 Revealed 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 declared 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 God's 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 Civilised Countries, (as some have observed to illustrate this) may appear very strange to a great Part of the Heathen World. The Fabric of a Watch; or the mutual Communication of Thoughts by Writing, would it may be, be as unconceivable to a Barbarous Indian, as the Mystery of the Trinity 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, etc. 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 inquire, 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 considered we should find, that we cannot have so much Evidence of a Doctrine's being False, because 'tis unconceivable; as there is Evidence of its being True, by being contained 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 Mysteries 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 Revealed. 
* See Bishop of Worster's Sermon, on 1 Tim. I. 15. Serm. VI Vol. III. Octavo, and Orig. Sac. Book II. Chap. VIII. 5, 6, 7.  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 itself to three different Subsistances, without such a Division as is among created Being's, must not be determined by bare Number, but by the absolute Perfections of the Divine Nature: Which must be owned to be above our Comprehension. Therefore 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 Identity of Persons; is to pretend to know more of the Infinite Nature of God, than any modest Man ought to pretend to.  
'TIS certain the Objections from the Vnconceivableness 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, than 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 Angel's 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 therefore 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 Honoured 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 making Use of very unlikely Instruments, weak Means, yea such as in Appearance are Contrary, to effect his own Purposes in the Government 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 overuled for much Good; and great Transgressions before Conversion, made serviceable to excellent Purposes afterward: What was Poison 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 Weakness, and Frailty; I had never had such Experience of Temptation, and how unable of myself 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 Acknowledgement 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 Dependence on God's Grace; shall cause them to walk humbly with 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, etc.  
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 Accomplished and brought about. The Wind blows were it lists, and the Holy Spirit (by the Ministry oftentimes of weaker Ministers) works powerfully and savingly in whom he will, both to will, and do, of his own good Pleasure. One is awakened, convinced, pricked 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 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 discovered 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 hoped, 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 than others, as our Lord hath expressly 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 designed. The like might be said of God's Ways in saving and delivering his People in extraordinary Dangers: Tarrying till their Enemies are at the very height of their Wickedness; and when there is least Prospect, or Appearance which way Deliverance should come, then to interpose by seasonable Salvation  

APPLICATION.  
USE, I.  
NO wonder then if we so often mistake in our Thoughts, and Conceptions of the Ways and Works of God. If they are so much above ours, as Heaven is high above the Earth, if they are unsearchable, and beyond our reach, that we can see but a little Part of his Ways, do not understand the Connection and Dependence of one Part with the other, or the Design of the whole. His Way is in the Whirlwind, the Clouds are the Dust of his Feet, and his Footsteps are not known: He hideth himself that we cannot see him. Job XXXIII. 7, 8, 9 Nah. I. 3.  
AS to his Ways of Grace and Mercy, I have largely shown in the foregoing Sermons, That he is more Gracious than we believe: He is able to do, he doth, and will do more than we are able to ask or think, Eph. III. 20. We think (it may be) he will never receive us after such and such Transgressions, and yet he doth. We thought he would never Pardon us, and yet he hath forgiven: We said in our Despair, that he is gone, and will never Return; and yet the Light breaks out again, and we have found it to our Comfort.  
Secondly, ARE his Ways so much above Ours, what Reason have we to Reverence and Adore God in all his Ways and Works. Believing his Wisdom, Goodness and Truth, we glorify God: By crediting his Word, trusting his Practice, and following his Counsel, and submitting to his Providence: Tho' the Doctrine be very mysterious, the Providence very dark, the Duty very Difficult, and what is promised a great way off, and to Sense unlikely.  
The more we contemplate the Wonders of his Providence and Grace, the higher Veneration shall we have for Him; and Abase ourselves before his Glorious Majesty; if we speak of Strength, he is Strong; if of Goodness, he is Love; if of Wisdom, he is Wise, the only Wise God.  
'Tis unreasonable then to object against this Providence, because we cannot comprehend the Wisdom and Justice of every Event: We may object ourselves into Atheism, and Infidelity, if we will not adore his unsearchable Wisdom in the Government of the World. His Judgements are a great Deep, Psal. XXXVI. 6. 'Tis in vain for us to pretend to go to the Bottom of them, when he himself hath declared that they are Unsearchable. We should rather admire God; and confess our own Ignorance when the great Apostle himself declares, that God's Ways are passed our finding out. Rom. XI. 33.  
We may be certain that all he doth is agreeable to infinite Wisdom and Righteousness. As long as we own him to be God, we are sure he will do nothing Repugnant to those Perfections.  
BESIDES he hath appointed a Day, wherein he will satisfy all the World by the Revelation of his Righteous Judgement. In the mean time, He doth great Things past our finding out; and wonderful Things without Number. XI. Job. 10. There are Depths and Mysteries in Divine Providence, that we must acknowledge to be Unsearchable: Let us not then Censure what we cannot Understand, what we cannot Fathom. Is it strange, that incomprehensible Wisdom should do incomprehensible Things? We should not therefore inquire too curiously into the Secrets of his Providence, nor determine any thing, 
* See Dr. J. Barrow, of the Unsearchableness of God's Judgements. Rom. XI. 33. Vol. III. Serm 23.  Rashly concerningit, which is not revealed to us.  
WE are well assured, that he made the World; and yet there are many Questions about the Works of Creation that may puzzle the wisest and most diligent Enquirer. So in the Government of the World, there are many things above our reach, and yet we may be assured an unerring Wisdom governs all. We are so Ignorant and short Sighted; and the Designs of God are so far beyond us, and the Means he useth are oftentimes so Various, and their Connection with his Design so much concealed from our weak Eyes, that no wonder if we are often at a loss; especially when all the Particulars of his Works of Providence, that make up the Beauty of the whole, are wonderfully interwoven together (one Passage and one Action having a certain Reference to a Million of others, yea unto all others, from first to last) so that it is not strange, if we comprehend not the Reasons of all Events; and discern not the Wisdom and Righteousness of God, as to many Particulars, while yet we believe him to be Wise, and Holy in all his Ways, and Righteous in all his Works.  
HEREAFTER, when he hath finished his whole Design, from the Beginning to the End, (whereof we now see but a small Part), the Difficulties that perplex and shock us for the present, will be all solved. What is now covered with Darkness shall appear in open Light: And what is now a Riddle, will cease to be so: For all the Changes and Revolutions of the World, Public and Private, as to Nations, Families and Persons, will all be found, to have been directed in the wisest and best Manner; and to have been one complete and orderly Means, to bring about his Wise and Holy Counselfor his own Glory.  
LET us therefore adore him, considering that his Ways are above Ours, for if we do not now, see a Reason for the Truth of all that God speaks, or the Wisdom of all that he doth, we may yet be assured, that GOD is True, and Wise, and Good. And we ought to lay our hands on our Mouths, and Acquiesce, for this very Reason, because his Ways are so much above ours.  
Thirdly, WHAT Reason then have we, to put our Trust and Confidence in God? To believe what he promiseth, and leave it to him, to fulfil his Word in his own Time and Way? His Ways are so muth above Ours, that when we think him furthest off, he may be nearest the doing that for us, which we desire. If God should not choose our Condition for us, we should easily be undone by our own Choice. But we may and aught to trust Him, who knoweth what is always, and upon all Accounts, Best for us. Whereas there is no Man of the clearest Foresight, and of the greatest Wariness, but may easily be deceived and Mistaken, as to what is good for him in this Life. We find this was the Result of the Wise Man's Thoughts, concerning the Affairs of this World. Eccles. VI 11, 12. Seeing there be many Things that increase Vanity, what is Man the better? For who knoweth what is Good for Man in this Life; all the days of his vain Life, which he spendeth as a shadow? For who can tell a Man, what shall be after him, under the Sun.  
WE often desire and choose such a Temporal Good, as proper to serve and promote some Particular Interest and Design, but cannot tell, whether it will be Prejudicial to our main and greatest Interest: If it would be so, 'tis a kindness to be disappointed. Besides we are too apt to consider ourselves, as Single and Alone, in a private Capacity: God only knows what is best for us, as we are Parts of the whole Community, Members of the Universe, and stand related to other Men: It may be, we would desire to have, and be, and do that, which is more for the public Good, should be enjoyed by Others, and done by Others. Such a Condition of Life, such a Place of Employment, such a Station of Service, we reckon to be very desirable for Us; when perhaps God knows, that We shall do more good in another; and that some Other will be more useful, and more a public Blessing in that Post. Accordingly we should leave it to his Providence, who appoints us our Work, to Assign us our Station, and Opportunity for it.  
AND here 'tis most certain, our Spiritual and Eternal Good is greatly concerned. It may be, what we wish for, as a , temporal Blessing, would be to our Prejudice and Disadvantage, as to the Welfare of our Souls. How many, on this Account, have seen Reason to be thankful for Afflictive Disappiontments, as to many things they endeavoured, and desired, but God ordered it otherwise, for their best Good. No Affliction for the present is Joyous, but Grievous, but afterwards it produceth the peaceable Fruits of Righteousness. Heb. XII. 11. Uninterrupted Health and Peace, Plenty, Reputation, Joy and Comfort in Relations, may be denied us in Faithfulness and Kindness: For God only knows, whether it would not interfere with our Spiritual Good?  
'tIS an obvious, and daily Instance as to Riches, and the Increase of an Estate: Many a poor Man (or suppose one in a middle Condition,) He fancies, if he had a great Estate, what a great Deal of Good he would do: With what a large Heart, he would supply the Necessities of the Poor; How many generous and charitable Things he would undertake: He would fain Help and Relieve the Poor (he tells you if he could,) and therefore his Desire of Riches, and Diligence in seeking for them, is but that he may do Good: But when this Man succeeds, how Common is it, that his Heart and Purposes are changed with his Condition? Or his Desire, and Love of Money, grows with his Estate; so that He is as unable to do the Good he desires to do, as before. The Poor is unrelieved, and he thinks himself, as far from an Ability to Relieve them now; as when he had but half of that, which now he hath. Besides that he is tempted to forget God, in other Instances; and falls into Luxury and Vanity, Intemperance, and Pride; and Consequently, it had been better for him, to have continued in a Lower Station. He is really a Loser by his Gain of Riches, and 'tis well, if He be not finally and for ever lost.  
IT is therefore our Wisdom, as well as Duty, for us to leave all Events to GOD, whose Ways are so far above ours. If we Reflect upon our own Ignorance, as to what shall be on the Morrow: How easily may to Morrows Event, unravel our Scheme of Thoughts, and frustrate the most probable Designs that can be laid? And how Ignorant are we, of what the Train of Consequences may be, upon what we Design. Unless we know, what will follow upon it, we cannot tell whether it will prove a Mischief, or a Blessing. You thought Evil against me, says Joseph to his Brethren, when they sold him into Egypt, but God meant it for Good, to bring it to pass (as at this Day) to save much People alive, Gen. L. 20.  
MANY have lamented with Impatience, that they came too late to such a Port, to Sail with such a Convoy, or to Embark in such a Ship; and yet within a little while, have blest God for the Disappointment; having heard that the Ship was cast away, or taken by an Enemy; and all the Passengers drowned or made Prisoners. Whereas GOD knows all the Consequences of Things; having all Causes and Effects in View; and all the Links of the Chain in his own Hand; and therefore can never be Mistaken in what is Best. Let us therefore trust him, to dispose of Us and ours, according to his own good Pleasure.  
Fourthly, HOW Reprovable then is it, to Limit and Prescribe to God, or to Censure, him concerning his Ways and Works, which are so much above us? He is not bound to give us an Account of all his Matters, or to utter all his Words, for the Satisfaction of our curious and proud Inquiries. We are not to direct him what to do, as if we would teach him Knowledge: As if he had not done every thing for the best, in what befalls us, or Others. Shall he that contends with the Almighty instruct him? he that reproveth GOD let him answer it. Job XI. 2. with this Elihu silenced Job, XXXIII. 12.13. Behold in this thou art not Just, I will answer thee. God is greater than Man, That is, His ways are above ours. Let us take heed of Censuring his Infinite and Eternal Wisdom. For we are but of yester day, and know nothing. We cannot search his secret Counsels. Job XI. 6. It is as high as Heaven, what canst thou do? Deeper than Hell, what eanst thou know? His kind Designs, or faithful Gracious Purposes, may be concealed from us; as our Lord told Peter, Joh. XIII. 7. What I do, thou knowest not now; but thou shalt know hereafter.  
Fifthly, LABOUR to submit to God in all his Ways, without Murmuring, or Repining. 'Tis both our Duty, and Interest to do this, from what hath been discoursed. The Mind of God revealed in his Word; and the Will of God declared in Providence, must both be submitted to, whatever Objections we may have concerning Either. As to the latter, we know not what is fittest to desire, or choose for ourselves, or Others. We often ask that, which God knows would be Hurtful; and are dissatisfied with that, which he intends for our Good. We would choose that, which it may be, would be Injurious to God, to ourselves; and to the World: And as often Repine at that, as a Calamity, which God intends us, as a Benefit; and afterwards proves so. Let us not then complain of his Government, or repine at his Providence. Let us not presume to demand a Reason, why such a Cross befalls us; or why we are deprived of such a Comfort: Let us not dare Arraign his Wisdom, and Sovereignty at our Bar; but patiently submit to him, and wait for him, He is a God of Judgement; and his Thoughts and Ways are above ours. Therefore.  
Lastly, TAKE Comfort from this Consideration. He may, and can turn all for Good, that we deprecate, or complain of as Evil. He may be bringing about That, which we have long prayed for, by those very Means, which have a quite contrary Appearance, for the present. He hath a thousand Methods, that we can't conceive of, to effect his own Purposes; and he knows the fittest Time.  
WHATEVER Difficulties we are under; Whatever Burdens we feel; Whatever Temptations we meet with; Whatever Disappointments we have had, or may have; Whatever inward or outward Distresses, we may be exercised with; Still remember that God's Ways are far above ours. Tho' he seem to neglect us, or to hid himself from us; tho' he seem to shut out our Prayers; and not regard our Cry; yet he knows what to do, and when to do it, and in the best Manner: And hath promised that all things shall work for our Good; and that he will never leave us, nor forsake us. Therefore Resign yourselves to God, resolving entirely to follow him; tho' like Abraham, you know not whither he will lead you. Resolve you will submit your Understandings and Wills to him, and believe whatever he declares to be True; and approve whatever he Appoints; and bear whatsoever he imposeth; and undertake, and do, all that he requires; and patiently wait on the Lord, and keep his Ways, who is a God of Judgement. You have sufficient Encouragement to hope in his Mercy, and trust Him to fulfil his Word, in his own Method, because his Ways and Thoughts are not as Ours.  
FINIS.    

THE CONTENTS.  

I. SERMON.  
WHAT most Observable in this Passage.  
(1st.) That if ever Sinners find Mercy with God, they must forsake their Evil Ways. Page, 4.  
(2dly.) To Reform the Outward Practice is not sufficient, the Heart must be renewed, and the Thoughts changed. p. 6.  
(3dly.) They must Return to God as well as Turn from Sin. p. 7.  
(4thly.) The Worst of Sinners, who Penitently Return to God, may be assured of Pardon. p. 9  
Objections Answered. p. 13.  
With whom the Case is very Hopeful, under Convictions of Sin. p. 16,— 21.  
(5thly.) The great Encouragement to a Sinner to forsake his Evil Ways, and Return to God is the sensible Apprehension, that there is Mercy and Forgiveness to be had. p. 22.   

II. SERMON.  
Observ. 6th. That Pardoning Mercy to Penitent Sinners is Mercy INDEED: proved by several Considerations. p. 29.  
Last Observe. That God will not only show Mercy to Returning Sinners, so as to forgive 'em, but he will Abundantly Pardon; He will multiply Forgivenesses. p. 41.  
In what Respects God will Abundantly Pardon, as to SINS and SINNERS. p. 42.  
Upon what Grounds may we be persuaded of this Truth. p. 48,— 63.  
Objections Answered. Directions, and Counsel. p. 65.   

III. SERMON.  
Application, (1st.) To be Thankful for this Good News. p. 74.  
(2dly.) Take heed of Abusing this Grace. p. 77.  
(3dly.) Pity Those who are not Returned to God, and Interested in this Forgiveness. p. 83.  
Arguments to move our Compassion to Such. Let us also Pity Those, who are Returning to God, but are Tempted to question, whether there be any Forgiveness for THEM. p. 87.  
How to Examine, and Try, whether our Sins are Forgiven, and God hath abundantly pardoned Us. p. 90,— 106.   

iv SERMON.  
The Annexed Reason, why we ought to believe God will thus Forgive, because His Thoughts are not as Ours, nor His Ways as Ours. p. 107.  
(1st.) GOD'S Thoughts, (especially in the Dispensation of his Grace and Mercy,) are Different from Ours, very unlike 'em. p. 109.  
This manifest by our Thoughts, and Spirit towards Others, who have offended us: And by our Thoughts of God, in a Time of Affliction. p. 114.  
(2dly.) GOD'S Thoughts Transcendently above Ours. p. 116,— 120.  
In the Nature of 'em more generally: And in the Way and Manner of his Forgiveness. None doth, or can forgive, as GOD, so freely, continually, completely, indifferently, without respect of Persons, or so tenderly and affectionately. p. 120.  
Objections answered against God's Forgiveing us. p. 124.   

V SERMON.  
God's Ways not as Ours, but as far above 'em, as Heaven above the Earth. p. 136.  
As to Doctrines to be Believed, Orders to be obeyed; and Providences to be submitted to.  
(1st.) God's Ways not like Ours, but vastly Different, in several Instances. p. 137.  
(2dly.) God's Ways Transcendently above Ours. p. 142.  
(1st.) As to Scripture Revelation, what we are to believe. No Scripture Doctrine to be rejected, because Incomprehensible. p. 143,— 152.  
(2dly.) As to God's Ways of Providence. p. 153  
The practical Application of the whole. p. 157  
The End.    

Books Printed for John Laurence at the Angel in the Poultry.  

Folio.  
MR. Pools Annotations, in Two Volumes.  
The Works of the Reverend Mr. Stephen Charnock, B. D. in Two Volumes.  
The Life of the Reverend Mr. Richard Baxter, with the History of the Times he lived in, Written by Himself, and Published by Mr. Sylvester.   

Quarto.  
Mr. Shower's Winter Meditations, or a Sermon concerning Frost, and Snow, and Winds, etc. and the Wonders of God therein.  
— His Thanksgiving Sermon, April the 16. 1696.  
Mr. Nathaniel Vincents Funeral Sermon, Preached by Mr. N. Taylor.  
Mr. Lorimer's Apology for the Ministers, who Subscribed only unto the stating of the Truths and Errors in Mr. William's Book, in Answer to Mr. Trail's Letter to a Minister in the Country.  
— His Remarks on Mr. Goodwin's Discourse of the Gospel, proving that the Gospel-Covenant is a Law of Grace, and Answering the Objections to the Contrary.  
Mr. Stephen's Sermon before the Lord-Mayor, and Aldermen of London, at St. Mary-Le-Bow, Jan. 30. 1693.  
— His Thanksgiving Sermon, April 16th. 1696.  
Mr. Slater's Thanksgiving Sermon, Octob. 27. 1692.  
— His Sermon at the Funeral of Mr. John Reynolds. and Mr. Fincher, Ministers of the Gospel.  
— His Sermon at the Funeral of Mr. George Day, Minister of the Gospel at Ratcliff, 1697.  
The Jesuits Catechism.  
A Sermon Preached at a Public Ordination in a Country Congregation, by Mr. S. Clark.  
Mr. Gibbons Sermon of Justification.  
Comfort in Death a Funeral Sermon Preached upon the Death of Mr. Timothy Cruso late Pastor of a Church in London, who Died Novemb. 36. 1697. by Matthew Mead.  
Mr. John Howard's Assize Sermon at Buckingham, July 5. 1692.  
The Evil of our Days with the Remedy of it. A Sermon Preached at a Visitation at Rothwel in Northamptonshire, Octob. 12. 1697. by the same Author:  
An Effort against Bigotry: And for Christian Catholicism; by Henry Chandler.   

Octavo.  
Dr. Burtons' Discourses of Purity, Charity, Repentance, and seeking first the Kingdom of God, Published with a Preface, by Dr. John Tillotson, late Archbishop of Canterbury.  
Remarks on a late Discourse of William Lord-bishop of Derry, concerning the Inventions of Men in the Worship of God. Also a Defence of the said Remarks against his Lordship's Admonition. by J. Boyse.  
Bishop Wilkins Discourses of the Gift of Prayer, and Preaching; the latter much enlarged by the bishop of Norwich, and bishop William's.  
Mr. Samuel Slater's Earnest Call to Family Religion; being the Substance of Eighteen Sermons.  
Mr. Addy's Stenographia: Or the Art of Short Writing completed, in a far more Compendious Way than any yet Extant.  
Cambridge Phrases, by A. Robinson.  
History of the Conquest of Florida.  
Mr. William Scoffin's Help to true Spelling and Reading: Or, A very easy Method for the Teaching Children, or elder Persons rightly to Spell, and exactly to read English.  
A Preservative against Deism: Sewing the great Advantage of Revelation above Reason, in the Two Great Points, Pardon of Sin, and a Future State of Happiness. With an Appendix in Answer to a Letter of A. W. against Revealed Religion in the Oracles of Reason, by Mr. Nath. Taylor.  
A Practical Discourse concerning Vows: With a special Reference to Baptism and the Lords Supper, by Mr. Edmund Calamy.  
Monro's Institutio Grammaticae.  
Dr. Packs Praxis Catholica: Or the Country man's Universal Remedy; wherein is plainly and briefly laid down, the Nature, Matter and Manner, place and Cure of most Diseases incident to the body of Men.  
English Military Discipline, or, The way and method of exercising Horse and Foot, according to the practice of this present Time, with a Treatise of all Sorts of Arms, and Engines of War.  
Orbis Imperantis Tabellae Geographico Historico Genealogico Chronoiogicae, Curiously engraven on Copper-Plates.  
Clavis Grammatica: Or, the ready way to the Latin Tongue; containing most plain demostrations for the regular translating English into Latin.  
Mr. Alsop's Faithful Rebuke to a False Report.  
— His Vindication of the Faithful Rebuke, etc.  
Mr. Shower's Sermon on the Death of Mr. Nat. Oldfield, who departed this Life, Decmb. 31. 1696.  
Mr. Hamond's Sermon at Mr. Steel's Funeral.  
Mr. Alkin's English Grammar: Or, the English Tongue reduced to Grammatical Rules, composed for the use of the English Schools.  
Mr. John Mason's little Catechism, with little Verses, and little Say for little Children.  
Mr. Addy's Shorthand Bible.  
A Free Discourse wherein the Doctrines that make for Tyranny are Displayed; the Title of our Rightful and Lawful King William Vindicated. And the Unreasonableness and Mischievous Tendency of the Odious Distinction of a King de Facto, and de Jure, Discovered; by the Honourable Sir Robert Howard.  
Mr. Woodhouses' Sermon preached to the Societies for Reformation of Manners, in the City of London.  
Mr. Shower's Sermon to the same Societies.  
Mr. Vvilliams' Sermon to the same Societies.  
Mr. Alsop's Sermon to the same Societies.  
Mr. Calamy's Sermon to the same Societies.  
Mr. Shower's Mourners Companion; being Funeral Discourses on many Occasions. In Two Volumes.  
A plea for the late Accurate and Excellent Mr. Baxter, and those that speak of the Sufferings of Christ as he does. In Answer to Mr. Lobb's insinuated Charge of Socinianism against 'em, in his late Appeal to the Bishop of Worcester, and Dr. Edward's. With a Preface directed to Persons of all Persuasions, to call 'em from Frivolous and Over-eager Coutentions obout Words on all sides.  
A Funeral Sermon occasioned by the Death of Mrs. Jane Papillon, late Wife of Thomas Papillon Esq Preached July 24. 1698. and now published at his Request; by John Woodhouse.   

Twelve.  
A Brief Concordance to the Holy Bible, of the most Useful and Usual Places which one may have Occasion to seek for. In a new Method; by Samuel Clark, M. A.  
London-Dispensatory, reduced to the Practice of the London Physicians: Wherein are contained the Medicines, both Galenical and Chemical, that are now in use: Those out of use omitted, and those in use, and not in the Latin Copy, here added. By John Peachy, of the College of Physicians in London.  
Mr. John Shower's Discourse of Tempting Christ.  
— His Discourse of Family Religion, in 3 Letters.  
— His Life of Mr. Henry Gearing.  
Mr. Dan. Burgess' Discourse of the Death, Rest, Resurrection and blessed Portion of the Saints.  
— His Man's whole Duty, and God's wonderful Entreaty of him thereunto.  
— His Advice to Parents and Children.  
Mr. George Hamond's and Mr. Matthew Barker's Discourses of Family Worship. Written at the Request of the United Ministers of London.  
FINIS.