and to substitute for it a countenance of unmingled justice and wrath? Why should he let him tempt him to fly from God as an enemy, and to rush into despair? It is difficult indeed to conceive of the pardoning mercy of God, when we have learnt something of our real unworthiness and guilt; but it is not impossible. Has not God so loved the world as to give his only begotten Son for the redemption of it? Is it not his glory to forgive? Does he not delight in mercy? Did he not proclaim his name to Moses, as the Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth? Has not the mysterious sacrifice of the Cross made the exercise of this mercy consistent with all the demands of justice and holiness? Does not God repeatedly set forth his love and compassion, on purpose to appease the agitations of the lowly heart? Then why not admit, acknowledge, believe, realize, adore the pardoning mercy of God? Why not admire the incomparable glory of the divine grace in forgiving sin? Why not exclaim with the Prophet, in mingled surprise and gratitude, Who is a God like unto thee, that pardoneth iniquity, because thou delightest in mercy? The difficulties in the way of remission may be great, and to us may appear insurmountable, but the glory of God in bestowing it is therefore so much the more illustrious. He is, in this as well as every other respect, God, and there is none else; he is God, and there is none like him. Who is like unto the Lord our God, glorious in holiness, fearful in praises, doing wonders? Who in the heavens can be compared unto the Lord, who among the sons of the mighty can be likened unto the Lord? The first step to true consolation is, not to lessen our view of sin, but to enlarge our conceptions of the divine mercy. We should consider him to be exalted in this attribute, as in every other, far above all human ideas of what

might comport with the character of the Deity. We think not aright of God till we see him to be singular, excellent, with a distinct and separate honour above all things in the world. We may well stand amazed at the triumphs of grace in the salvation which is in Christ Jesus. Truly it is without compare-It reacheth even unto the heavens. All the displays of the divine perfections with which we are acquainted, are as nothing to the glory of pardoning sin, of giving a Saviour, of justifying the ungodly. Yet while this majestic truth excites your admiration, let it not overwhelm your faith; let it not appear incredible merely because it is stupendous and unparalleled. Rather apply it practically to your own case, and let it compose your anxious mind. You conceive, perhaps, that there is none like yourself in unworthiness and misery; remember then that there is none like unto God in pardoning; let this lead you to a humble hope of acceptance; let it be a light to cheer the path of penitence; let this correct the impressions of unbelief, and silence the forebodings of fear; let this fill, and surprise, and elevate, and console your drooping heart; let it raise you to the expectation that you also may at length experience, to your own individual relief, this unspeakable goodness of your heavenly Father.

This brings me to point out,

II. THE CONSOLING APPLICATION OF THIS MERCY TO THE CASE OF THE PENITENT SINNER.-He will turn again, he will have compassion on us; he will subdue our iniquities, and thou wilt cast all their sins into the depths of the sea.

The Prophet, in this second verse of the text, appears to apply the general truth of the divine mercy, as stated in the former verse, to the particular circumstances of the Jewish church. He had

previously spoken of God in the character which he had revealed of himself, and which had also been abundantly confirmed in his constant dealings with his chosen people. He now infers from this general review, that God would again turn to them in his mercy under the particular afflictions which they were actually suffering, and would deliver them from their enemies both temporal and spiritual, and subdue and pardon their numerous sins. In the former sentence, the language was general, and expressed a grateful astonishment at the infinite love of God in the forgiveness of sin; but in this it is specific and appropriate-He WILL turn again, he will have compassion upon us. It would be of little moment to have some surprising ideas of the clemency of God, unless this application of it to the actual circumstances of the church were added, and unless the faithful were assured for themselves that God would be merciful to THEM when they call upon him. And this is indeed the true reasoning of humble piety, in every age. The penitent must first be persuaded that God is easy to be entreated and propence to mercy, and then must learn to accommodate this encouraging truth to his own special

case.

Let then the awakened inquirer be assured, from the declarations of the text, that God WILL TURN AGAIN. Though he has withdrawn from us on account of our sins, and left us in righteous indignation, yet he will return and bless us with his salvation; like a tender father, who goes away for a moment, and seems resolved to reject his offending child; and then, repenting as it were of his resolution, turns again to it and consoles it.

And how will he return? with what disposition of mind? HE WILL HAVE COMPASSION UPON US. All the misery and distress which we endure will be observed by him. Our sorrow for sin, our terror of

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conscience, our perplexity under the bondage of the covenant of works, our earnest prayers, our efforts to renounce every evil way, our sighs under a conviction of unworthiness, our inability to overcome, as we could wish, our corrupt affections, our anguish at the apprehensions of his anger, our dread of eternal punishment-all our state will touch his heart and move his pity. A claim to merit we cannot advance, but an appeal to the compassion of God in Christ will never fail.

And what will be the effect of this compassion? He will subdUE OUR INIQUITIES, that is, God will bestow the very blessing we need, and which we most ardently desire. This expression might perhaps, without violence to its meaning, be understood of the gift of forgiveness; but the more obvious and natural interpretation appears to be, that God would by his grace overcome the power and dominion of iniquity in the heart, and enable the penitent to love and obey him. Holiness is as necessary as remission. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? To subdue, therefore, the tyranny of our sins is one blessing which flows from the compassion of God. He enables us to trample upon these haughty foes, to take from them their might and dominion, and to gain the victory over them. Their power, indeed, is great; they fight against us, they lead us captive, they deliver us over as slaves and bondmen; so that the grace and power of God alone can effectually assist us in the conflict but through that grace and power they may, they shall be subdued. Sin shall not have dominion over us. The God of peace will bruise Satan under our feet. The humble penitent, who comes back to God, and strives with every effort to resist and overcome his passions, shall at length be

enabled to prevail; he shall be strengthened with all might by God's Spirit in the inner man, and shall be effectually assisted to lead a holy and consistent life in all God's commandments.

But what shall become of his past iniquities and his present imperfections? May they not even yet rise up once more in judgment against him? To allay this natural fear, it is added that GOD WILL

CAST ALL OUR SINS INTO THE DEPTHS OF THE SEA.

His forgiveness shall be signal and complete. It shall be as if the whole mass of our guilt were buried in the mighty waters. A more striking description of the pardon of sin can scarcely be found in the Holy Scriptures. Other strong expressions are employed elsewhere to describe this blessing. Thus, for example, it is expressed by our iniquities not being mentioned; by their being remembered no more; by their being blotted out as a cloud; by their being sought for, and there being none; by their being finished and made an end of; by their being cast behind God's back; and by their being removed from us as far as the east is from the west. But all these images appear to yield in sublimity and force to the one we are now considering. What is cast into the depths of the fathomless ocean sinks never to rise again. The image conveys to the mind the most lively impression of the completeness and efficacy and irrevocable nature of God's forgiveness; for the Prophet does not speak of some sins only, but of all, Thou wilt cast ALL their sins; nor does he describe them as cast on the seashore merely, from whence they might possibly be thrown up and again appear, but as sunk in the very midst of the vast ocean, never again to come to light. There may possibly be an allusion here to the overthrow of Pharaoh and his hosts, when pursuing Israel. Pharaoh's chariots and his hosts hath he cast into the sea, said Moses on that memorable