Forty-Five Sermons Upon Psalm 130, Sermon 39
SERMON XXXIX.
Pſalm 130. Verſe 7, — For with the Lord there is mercy, —
THough when a look is taken of God's Iſrael, none are more low and empty in themſelves, none that claim greater acquaintance with the duſt, than they are enabled to do; yet none have ſuch ample ground of encouragement as they, if they be Iſrael: thogh they be in miſery and under bondage and particularly oppreſſed with, and under the bondage of ſin, yet Iſrael is ſtill allowed, and commanded to hope in God; and that becauſe Iſrael's wealth and happineſs, and the ground of his encouragement is without himſelf. Though he be poor and needy, yet the Lord thinks on him, though he have nothing, in God he poſſeſſeth all things; Though his houſe be not ſo with God, yet his ſalvation and deſire lies in this, That God hath made with him an everlaſting covenant, well ordered in all things and ſure; And in a word, have what he will, or be what he will in himſelf, yet he may hope in God, conſidering what is with God, Let Iſrael hope in the Lord, for with the Lord, &c.
I have ſpoken from this argument, preſſing hope in God, to what is imported in it, as to the hopers condition, that he is indigent and miſerable in himſelf, needing to look for mercy in God; that he is in bondage, needing to look for plenteous redemption with God, and particularly that he is under the bondage of iniquity, which puts him to look for a particular redemption from that from him, that redeems Iſrael from all his iniquities. And the laſt day I came to break in on what is propoſed in the words for Iſrael's encouragement to hope in God. The firſt Obſervation of four, which I could ſcarce break in on was, That it is the great encouragement of God's people to hope in him in all exigents and caſes, that there is mercy with God, that they have to do with a God, with whom there is mercy: This mercy (as I then cleared) is nothing elſe but the goodneſs of God (and conſequently an eſſential attribute) relating to the miſery of the object to which it is communicat, even as his punitive Juſtice is an eſſential Attribute, being nothing elſe but his Holineſs, manifeſting it ſelf againſt ſin; for as the goodneſs of God undergoes various notions, on divers accounts (as was ſaid) ſo it hath the name of mercy, with relation to the miſery of man.
In proſecuting of this, I proponed to ſpeak 1. more generally to the nature of this mercy. 2. To the Object. To the Properties. And 4. Of the uſe of the whole.
For the firſt, the nature of this Mercy, 1. It muſt be fixed; that this mercy is free of all paſſion, or perturbation in God. When we conſider God as merciful, we muſt not conceive of him as of one ſubject to the paſſions of grief or ſorrow, for the miſery of others, as mercy in man is to be conſidered; and therefore mercy in men uſed to be condemned by the Stoicks, as being in their opinion, a debaſing of the ſpirit of man, below the hight and greatneſs that it ought to have; and it is reported of Ageſilaus King of Sparta, that he ſaid, it was difficult for a man, both to be merciful and wiſe at once, becauſe if he were merciful, it would be ready to tranſport him to that which was not ſuitable to a wiſe man, but we have nothing to do with that debate here. Mercy in God is free of paſſion or perturbation, of ſorrow or grief for others miſery, as it is in creatures, it is only the goodneſs of God willing to remove, allay, or ſweeten the miſery of others, only though God in his mercy be free of paſſion, or perturbation, yet he ſweetens, allays, or removes the miſery of man, as tenderly and carefully as if he were affected with it. Therefore for our capacity, and better uptaking of it, the mercy of God is ſpoken of as very paſſionat, affecting and tranſporting in him, as Iſai. 63.9. He is ſpoken of, as being afflicted in all the afflictions of his people. Zech. 2.8. as being touched on the apple of his eye, when they are touched. Jud. 10.16. as having his ſoul grieved, or ſhortned in his reſolution to puniſh, when he looked on his peoples miſery. And Hoſ. 11.8. As being put to a very great perplexity about them. How ſhall I give thee up, Ephraim? How ſhall I deliver thee, Iſrael? How ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? my heart is turned within me, my repentings are kindled together. All which terms are borrowed to ſhew, that however God in ſhewing mercy, be free of paſſion or perturbation, yet is he no leſs tender and careful in ſhewing mercy, than if theſe paſſions abounded in him.
2. It is to be conſidered, that it is to be wondered, that he ſhould be merciful, when none of theſe things are in him, that prompts men to be merciful; all his mercy we owe to his goodneſs allanerly. Men are prompted to be merciful to others▪ becauſe they are of the ſame nature with them. Beſide that, weakneſs and ſoftneſs of ſpirit that is in ſome, may make them compaſſionat others in miſery. The experience others have had of ſuch preſſures, may excite compaſſion to others in the like caſe; mens relations may warm and affect their hearts with compaſſion to their relations in miſery, when yet they will be leſs concerned how it fares with others not ſo related to them, and men conſidering not ſo much the ſimple trouble, as the age & dignity of the perſons troubled when they ſee ſuch in trouble, it may waken compaſſion. But all theſe are far removed from the Majeſty of God, he is infinitly above, and infinitly diſtinct from man's nature; neither is his nature ſubject to Miſery; yet he is no leſs merciful, but infinitly more merciful, than if all theſe things that ſerve to excite mercy in men were in him.
Only 3. Take one word more concerning this mercy that is with God in general, becauſe it is not ſo eaſy as many think to take up this mercy in an infinit and glorious Spirit: He hath been pleaſed to bring this mercy in him a little nearer to us, and to take up his dwelling in our nature, in giving the Son of his Love to be incarnat, and our kinſman, a man of ſorrows, and acquainted with grief, experiencing the miſery of man, that his mercy may run through this channel, that his infinit mercy may be communicate to us, through the tender bowels of a merciful and faithful high Prieſt, who was in all things made like to his brethren, Heb. 2.17. And who is touched with the feeling of our infirmities, and was in all things tempted as we are, yet without ſin, Heb. 4.15. To aſſure us that he can be touched with our miſeries.
But I proceed in the 2d place, to ſpeak to the Object of this mercy in God; and here in general, all the creatures of God, do in ſome meaſure partake of this mercy of God, Pſal. 145.9. His tender mercies are over all his works, or upon all his works, as the word will read, or to be ſeen in all his works, Pſal. 33.5. The earth is full of the goodneſs of the Lord, Pſal. 119.64, The earth is full of his mercy, his mercy is extended to the very ravenous birds and beaſts, whoſe needy crys are lookt on as directed to a merciful God, Job. 38.41. He provideth for the raven his food, when his young ones cry unto him, Pſal. 104.21. The young lions roar after their prey, and ſeek their meat from God. Pſal. 147.9. He giveth to the beaſt his food, and to the young ravens which cry, Joel 1.20. In time of drought, the beaſts of the field cry unto him. And Jonah 4. God reſpects not only the infants that were in Niniveh, who knew not the right hand by the left, but the very cattel; and if beaſts partake of the mercy of God, then wicked men are not deprived of it. Luk. 6.35. He is kind to the unthankful, and to the evil, ver. 35. and the commentary put on this, verſe 36. Be ye therefore merciful as your heavenly Father is merciful. The viſible Church, they yet more peculiarly are the object of Gods mercy, as witneſs all the promiſes made to Iſrael of old, for the elects ſake that were among them; But the moſt peculiar objects of his mercy, are his own elect, who (as ye heard, Rom. 9.23.) are veſſels of mercy, which he hath afore prepared to glory; His mercies towards them cannot be enumerated. The mercy of their Election, Exod. 33.19. and Rom. 9.15. He hath mercy on whom he will have mercy, compaſſion on him, on whom he will have compaſſion, It is not of him that wills, nor of him that runs, but of him that ſheweth mercy, No, but election may be called, and is an act of Dominion and Soveraignity; yet its ſcope is mercy. Then there is the mercy of their Regeneration, Tit. 3.5. According to his mercy he ſaved us, by the waſhing of regeneration, &c. And being regenerat, what a heap of mercy and goodneſs follows them all their days, Pſal. 23.6. The mercy of pardoning their iniquity. Exod. 34.6. The mercy of hearing their prayers, as he ſayes in another caſe, Exod. 22.27. When he ſhall cry unto me, I will hear, for I am gracious. The mercy of moderation in the midſt of wrath, Hab. 3.2. And not to enumerat all the mercies conferred on the ſaints, the conſummation of their mercies, lies in their everlaſting happineſs, Jude verſe 20 Looking for the mercy of our Lord Jeſus Chriſt unto eternal life; Then they will get that Prayer anſwered, put up in the behalf of Oneſiphorus, 2 Tim. 1.18. The Lord grant that he may find mercy of the Lord in that day. Thus the Elect from Election to eternal Glorification are the objects of Gods peculiar mercy. I ſhall only in ſpeaking to the object of this mercy in God, deſire you further to take notice, under what notions the godly are deſcribed, when he promiſes to expreſs his mercy to them, and to enſure it to them, he is merciful to them, becauſe they are his own elect; yet ye may notice theſe names and notions under which mercy is holden out and enſured to them, and I ſhall name four or five.
1. They are deſcribed as penitents bemoaning their ſin, and turning from their evil way, Jer. 31.18. When Ephraim is bemoaning himſelf, crying, Turn thou me, and I ſhall be turned, and repenting, then it follows, I will ſurely have mercy on him. An impenitent poſture may obſtruct mercy in its effects, from coming to a godly man.
2. The Objects of this Mercy are deſcribed to be lovers of him, & keepers of his commands, as in the ſecond command, Shewing mercy to thouſands of them that love me, &c. It is not ſimply to keepers of the commands, but to ſuch as keep them from a principle of love; neglected obedience, or obedience not from a principle of love, may obſtruct the manifeſtations of mercy.
3. The objects of this ſpecial mercy, are deſcribed to be fearers of God, Pſal. 103.17. The mercy of the Lord is from everlaſting to everlaſting upon them that fear him, and Luke 1.50. His mercy is upon them that fear him from generation to generation. A heart ſtanding in awe of God, a man that hath all his performances, and even his love ſeaſoned with fear, is the man that is under the drop of Mercy.
4. The Objects of this peculiar Mercy, are deſcribed to be merciful folk, Mat. 5.7. Bleſt are the merciful for they ſhall obtain mercy: They that have obtained mercy themſelves, cannot but have merciful bowels to deal about them, according to their ability, and as there is cauſe: and a cruel unmerciful diſpoſition is a ſhrewd token that ſuch an one has not obtained mercy. But more of this afterward.
5. And Laſtly, The Objects of this Mercy are deſcribed to be tender walkers, according to the Rule and Pattern ſet before them, Gal. 6.16. As many as walk according to this rule, peace be on them and mercy. Their tender walk puts them not without Mercies miſter. The more tender they are in their walk, they ſee the more need of mercy, and this keeps them under the drop of mercy. So much for the Object of this Mercy that is with God, and for the characters of them to whom it is expreſt, which would be looked to by all of you, who would be partakers of it.
I proceed now in the 3d place, to ſpeak to the properties of this Mercy, which will help to unfold the nature of it a little more diſtinctly; and among all the Properties that might be aſſigned to it; a little briefly to theſe five.
1. This would be fixed, that the mercy of God is a real mercy. Ye will get fair weather and complemental mercy enough in the World; mercy profeſſed where it is not, and where it kythes not in any effect, ye will get mercy enough like that, Jam. 2.15. When a brother or ſiſter is naked, or deſtitute of daily food, men that will ſay to them depart in peace, be ye warmed and filled, but they give them nothing needful for the body. The whole world (as one ſays) are like Hiſtrionicks counterfeit, masked perſons, and in nothing more than in their pretences and profeſſions of mercy; but the mercy of God is a real mercy, a mercy that folk may lippen to; if ye enquire for it in the inward affection, what can be required, but it is adduced to expreſs it? Iſai. 23.15. It is expreſt by ſounding of the bowels, Jer. 31.20. By bowels being troubled or moved, Hoſ. 11.8. By the turning of the heart within, and repentings kindled together: All theſe expreſſions are to point out, how cordial and real the Lord is, as to the inward affection of mercy; and for the Effects of it, men want rather eyes to diſcern them, than the mercies themſelves: Even his own people are ſtraitned in their own bowels, how to keep the proofs of mercy, when his heart is enlarged to beſtow them, and yet they never want a proof of his mercy, while they have a room in the Hoſpital of his Heart, and Faith to believe that they are in the Hoſpital of his Compaſſion, that is an evident proof how real his mercy is.
2. As his mercy is real, ſo the Scripture tells, it is that wherein he delights, Mic. 7.18. He retains not his anger for ever. Why? Becauſe he delights in mercy: No, but he delights in himſelf and in all his Attributes, and in the manifeſtation of them in the World, but in a peculiar manner in his mercy upon divers accounts. He may be ſaid to delight in it, partly on the account of the frequency of his merciful diſpenſations and manifeſtations, in acts of mercy. For works of Judgment towards his people, are his Work, his ſtrange Work, and his Act, his ſtrange Act. Iſai. 28.21. But the earth is full of the goodneſs of the Lord, Pſal. 35.5. All the paths of the Lord are mercy and truth, to ſuch as keep his covenant, &c. Pſal. 25.10. Again, he delights in mercy, becauſe there is nothing flows from him, but that which may invite, & not hinder ſinners from coming to him, & being objects of his mercy. It is true, he willeth the death of ſinners for ſin, to glorifie his Juſtice; Yet Ezek. 18.23. He hath no pleaſure at all in the death of him that dieth, but rather that he ſhould return from his ways and live. Nothing flows from him to ſeclude any from his mercy, that will not ſeclude themſelves, even when he ſtrikes, it is to drive to his mercy, when he afflicts, the language is, Turn you and live, why will ye die, O houſe of Iſrael? Again, he delights in mercy, becauſe all the good he doth to his people, he doth it not grudgingly. Many a good turn among men is (as ye ſpeak (ſpilt in the doing: But the good that he does to his people, he does it with his whole heart and ſoul, Jer. 32.41. He acts mercy toward his people (to ſpeak ſo) as one in his own Element, and as going about a work that is kindly to him, if I may ſo word it. And laſtly, he delights in mercy, becauſe (to ſpeak after the manner of men) he hath no pleaſure that his people ſhould ever raiſe any cloud betwixt his mercy and them; the people of God cannot do themſelves a greater wrong, nor him a greater unkindneſs (if ye underſtand it aright) than by their provocations, to incapacitat him, to manifeſt his mercy towards them; But miſtake not this, for he hath a Soveraignty in his grace, even when they in a manner neceſſitat him, to keep up the acts of his mercy, and to afflict them; hence when they go onfrowardly in the way of their own heart, his tender mercy will make a ſtepping-ſtone of impediments, that are put in its way, Iſai. 57.17. Becauſe he delights in mercy, he will come over all theſe impediments to do them a good turn freely.
And that is a 3d property of this mercy, it is a free mercy, it is a mercy beſtowed without money, and without price; But this (as I told you the laſt day) is comprehended under the notion of Grace, that is imported in the Goodneſs of God, in that it is freely given. And therefore Exod. 33.19. cited, Rom. 9.15. He will have mercy on whom he will have mercy, compaſſion, &c. And it's not in him that wills, nor in him that runs, but in God that ſhews mercy; There is no place for diſputing here, Why? he will have mercy on ſuch and ſuch, and not on others; it is an act of his royal prerogative in grace, that none can hinder, for who can hinder him to do with his own what he will.
A 4th Property of this mercy with God is, That it is an eternal mercy; I do not mean, that any creature that gets not an Intereſt in the mercy of God, in this life, may look to be partaker of it after this life, that was the Opinion of Origen that Devils and damned men and women ſhould at length ſhare in the mercy of God. Either thou muſt grip mercy here, or thou haſt done with it eternally. But to them that cloſe with mercy here, it is an everlaſting mercy. Hence is that over-word of the 136. Pſalm, His mercy endureth for ever; and Pſal. 103.17. His mercy is from everlaſting to everlaſting upon them that fear him; from election to their eternal glorification; ſo David finds that his tender mercies and loving kindneſſes have been for ever of old. And the Church, Lam. 3.23. finds, It is of the Lords mercies that they are not conſumed, becauſe his compaſſions fails not. And David ſings, Pſal, 23.6. Surely goodneſs and mercy ſhall follow me all the days of my life. It is an everlaſting and eternal mercy.
There is a 5th property I intended to have ſpoken to, and that is the fulneſs and riches of this mercy; but becauſe I am to ſpeak a little more to that, I ſhall leave it, and the Uſe of the whole Doctrine to the afternoon. God bleſs his word unto you.