Use 1. Information. We learn hence that we should not be dis- couraged, when our hearts are touched with a deep remorse and sense of our failings, and are desirous to break off our sins by repentance ; that mercy which is freely vouchsafed in the covenant, which all God's servants have so often experienced, which the best make their only plea and ground of hope, will find out a remedy for us. If you have a heart to give up yourselves to God's service, and so to get an interest in the promises and blessings of the covenant, you mny come and sue out this mercy, for God desireth to exalt his grace. God saith, ' Return to the Lord your God, and I will heal your backslidings, and love you freely,' Hosea xiv. It is the delight of grace to do good, not- withstanding unworthiness. The worst of sins do not hinder God's helj), are not above his cure. There is hope for such as are convinced, and see no worth in themselves why God sliould do them any good. God needs not, will not be hired by the creatures to do it.
Use 2. How inexcusable those are that reject the offers of grace. If they have any liking to the blessings of the covenant, they have no ground to quarrel and differ with God about the price : Isa. Iv. i, ' Ho every one that thirsteth, let him come to the waters and drink freely, without money and without price.' You have no cloak for your sin if you will not deal with God upon these terms. Nothing keepeth you from him but your own perverse will.
Use 3. What reason there is the best of God's servants should carry it thankfully all their days. From first to last the mercy of God is your only plea and claim. No flesh hath cause to glory in his pre- sence, there being no meritorious cause in the covenant of grace, no moving and inducing cause, no co-ordinate working cause : ' Not for your sakes do I this,' Ezek. xxxvi. 32 ; and in 1 Cor. vii. 4, it is
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said, ' Who raalceth thee to differ ? ' We paid nothing for God's love, nothing for Christ, the Son of" his love, nothing for his Spirit, the frnit of his love, nothing for sanctifying grace and faith, the effects of his Spirit dwelling and working in onr hearts, nothing for pardon ; v,'e have all freely; nothing for daily bread, protection, maintenance ; and shall pay nothing for glory, when we come to receive it : Jude 21, ' Looking for the mercy of God unto eternal life.' It is all without our merit, and against merit. We should regard this especially when we are apt to say in our hearts. This is for our righteousness ; as Haman thought none so fit for honour and preferment as himself, Esther vi. 6 ; Haman thought so in his heart. So proud-hearted, self-conceited siimers say in their hearts, God seeth more in them than in others. Alas ! you are not only unworthy of Christ, the Spirit, grace, and glory, but the air you breathe in, and the ground you tread upon. What did the Lord see in you to judge you meet for such an estate? Gen. xxxii. 10, ' I am not worthy of the least of all thy mercies, and all thy truth.' Did not you slight grace, neglect Christ, as well as others ? and doth not sin break out, and make a forfeiture every day ?
Use 4. That we should carry it humbly as well as thankfully. The best of God's children should most admire grace and glorify mercy, set the crown on mercy's head. Consider —
1. What was the first rise of all God's love, what set all a-stirring m God's bosom, John iii. 16. There was no cause beyond this. In other things we may rise higher, from his power and wisdom to his love. But wiiy did he love us ? There is no other cause to be given — he loved us because he loved us. It was love first moved the busi- ness in the ancient counsel of God's will. God's love is the measure of itself.
2. When he came to apply it, he found us in our blood. It was a great mercy that God would take us into his service with all our faults. We were his creatures, but quite marred, not as he made us. We are not what we were when first his ; as we came out of his hands Ave were pure and holy, but since the fall quite spoiled : Jer. ii. 21, ' I had planted thee a noble vine, wholly a right seed ; how then art thou turned into the degenerate plant of a strange vine unto me ? ^ Strangely changed and altered ! If a servant run from his master, and is become altogether blind, deformed, and diseased, will his mas- ter look after him, or care for him, or take him again ? This was our case.
3. What is spoken already is common to others ; you yourselves knew what you were, Titus iii. 3. Every man is soundly affected, more sensible of his own case, seeth particular reasons why God should refuse him ; yet you are as brands plucked out of the burning, who did resist such powerful means, such fair advantages ; you dallied Avith God. You know the case of othei-s by guess, your own by feeling. You lay not only in the common polluted mass, but had your par- ticular offences.