Forty-Five Sermons Upon Psalm 130, Sermon 38
SERMON XXXVIII.
Pſalm 130. Verſe 7. Let Iſrael hope in the Lord, for with the Lord there is mercy, &c.
HOpe in God, as it is the mans wealth who confeſſes himſelf to be a pilgrim & ſtranger on the earth, for he is ſaved by hope, not an hope that is ſeen, for then it ſhould be no hope, Rom. 8.24. So there is no undertaking, that the ſaints may have more encouragement for than to hope in God; it is that which many times comes between them and ſinking, and giving it over, as in the Pſalmiſt, Pſal. 42.5. Why art thou caſt down, O my ſoul, and why art thou diſquieted in me, hope in God, for I ſhall yet praiſe him; and whereas the world may think the hope of the Saints a blind gueſs, and ſay of their ſouls, there is no help for them in God, and temptation within, or probability without, may confirm, or ſeem to confirm the worlds verdict; yet to a right diſcerner, it hath a fair field to go on, and a broad board to feed on, Let Iſrael hope in the Lord, for with the Lord there is mercy, &c.
I am yet (as ye may remember) detained on ſome truths imported here, concerning right hopes in God: As 1. That on the account of emptineſs and miſery at home, they are left upon God, with whom there is mercy. 2. That upon the account of bondage and preſſures, from which they are not able to extricat themſelves, they are left on God, with whom is plenteous redemption. And 3. That among all the preſſures neceſſitating them to look to God for Redemption; There is none pinches them ſo hard, and ſticks ſo cloſe to them, as ſin, ſo that there is need of a particular Promiſe of redemption from that.
I left in the morning with a general word from the laſt of theſe, That ſin, and the bondage we are under through ſin, ſhould be more our exerciſe, we ſhould ſilence all clamors about trouble, with being throng about guilt, that we ſhould look on troubles and afflictions, as things that we may get home with, whether we be rid of them or not; but we ſhould look on redemption from ſin, as a thing abſolutly neceſſar, For without holineſs, none ſhall ſee God; and that we ſhould not take every trouble of mind, for kindly exerciſe of Conſcience for ſin, we ſhould not let Conſcience be ſleeping in the boſom of a Delilah, while there is a clamour made about trouble, and that becauſe it will not be ſuffered to ſleep there without interruption. Now to follow out this a little more particularly, I ſhall offer you four or five words from the Text, about their right exerciſe, whoſe trouble is about ſin, or ſome Characters of them who have ground of hope, that God will redeem them from all iniquity.
And 1. (which is more general) they that would approve themſelves to God, in their exerciſe about ſin, muſt learn to look on ſin as a burden, whereof they would be rid, as a bondage from which they need redemption, In the right Iſrael of God, that is rightly exerciſed about ſin, no grievance goes ſo near the heart, as that of ſin. The want of a delivery from trouble, if they could be delivered from ſinning under it, or from having their corruption irritat to ſin more by it, it would be to them an outgate, and they would drink and forget their miſery, if they could get ſin ſhaken off, if they could get that weight laid aſide, and be made light to run the race that is ſet before them; What will ye ſay to this, ye to whom wickedneſs is ſweet, and who hide it under your tongue, who ſpare ſin, and forſake it not, who count it not a bondage, but a liberty; ſurely to a true Iſraelite ſin is the moſt unſupportable burden.
2. They that look aright on ſin, as on a burden whereof they would be rid, they muſt look on it as an iniquity, abominable and hateful, He ſhall redeem Iſrael from all his iniquities; and as the phraſe is, Pſal. 32.5. Thou forgaveſt the iniquity of my ſin. Some ſins may be troubleſom or vexatious, and folk would not care to be quit of them, on that, or ſome other carnal account; but there is none rightly exerciſed with ſin, that do not weary of it, as hateful, abominable, and ugly in God's Eyes. Thou may deſire to be quit of one ſin, becauſe it cruſheth another ſin, but that is no evidence of a right groaning under the preſſure of iniquity till it be groaned under as loathſom to God.
3. As they that are rightly exerciſed about ſin, look on it as a burden, and as iniquity; ſo all of it is hateful and abominable as ſuch; I might here, if I would follow it out, point out to you, that there is an all of ſin in every one of mankind, that there is an all of ſin even in Iſrael, who are allowed to hope in God, a notion that David notices, Pſal. 140.12. Mine iniquities have taken hold on me ſo that I cannot look up, they are more than the hairs of mine head. And O, but they that are well acquaint with their own heart, that are often upon a ſelf-examination and ſearch, and do not live ſtrangers to themſelves, they will find greater and greater abominations there. Whither do they turn them, but they will find pollutions in their omiſſions, and commiſſions, in reference both to Law and Goſpel, in reference to mercies received, and corrections inflicted, &c. But that which I am upon is, That Iſrael looks upon all ſin as iniquity. A partial oppoſition of ſin, is a ſelf-deceiving undertaking, a ſacrificing of many ſinful delights to one predominant, a burning of many Cities, to ſave one Zoar, will not be taken off ſaints hands, as a right oppoſition of ſin. As far as iniquity extends, ſo far muſt their groaning under, and oppoſition to it extend.
4. They that are rightly exerciſed about ſin, will find it a preſſure that needs a redemption, that is a preſſure that they'l not get ſhaken off till God interpoſe. There is ſome other thing in delivery from iniquity, than for a man to think he will go forth as Sampſon, and ſhake him as at other times. No, a man will be put to look to God to attain it. I confeſs, painfulneſs in the uſe of means is our duty, and it will never be taken off our hands, for us to ſay, that iniquity is our burden, and hurtful to us, ſo long as we are not uſing means to be rid of it. No, there muſt be endeavours on our part to caſt out theſe Devils by Faſting and Prayer; and though it were to beat down the body, and bring it in ſubjection (as the Apoſtle does, 1 Cor. 9.27.) in the exerciſe of Mortification, that muſt not be wanting; but it fears me, there is little of the painful work of Mortification to be found among Chriſtians in thoſe days, profeſſion is the broadeſt thing in Religion among all, and next to that ſome poſitive duties; but for the ſerious ſtudy of Mortification, to get Satan trode under foot, to be above corruption: O! how few Chriſtians can have a ſober teſtimony on that account? And yet ſhall I ſay it, that next to thy cloſing with Chriſt, and making him thy City of Refuge, thy painfulneſs in Mortification will be thy great Teſt? But that which I am now on, is to lay before you, that on the one hand, ſlipt in Mortification (I had almoſt ſaid ſleeped in Mortification) of ſin, is much to be ſuſpected, when ſome iniquities that had power over you ſeem to be ſubdued, but ye never did any thing to ſubdue them: ye would remember that parable, Mat. 12.43. of the unclean ſpirit that goes out of a man; many Devils go out, that are not caſten out; that is, he withdraws to take the man from off his watch, and to ſurprize him, to put himſelf in a capacity to return again to his houſe whence he came out, with ſeven other spirits more wicked than himſelf. But further, as ſlipt in Mortification, will not hold water; ſo on the other hand, when we have uſed all pains to mortifie and ſubdue ſin, our endeavours will not prove effectual, though Prayer and Faſting be our duty, and the uſe of other means, till God come and give redemption from it. It is God only that hath power over iniquity; yea, it may be, that he hath a judicial hand in it, and hath paſt a ſentence, making it thy plague as well as thy ſin, that till thou know the plague of thine own heart, and look up to him for delivery from it as a plague, thou ſhalt not be rid of it. And therefore, as on the one hand thou muſt be at pains to get the burden and bondage of ſin ſhaken off, that Naphthali may be a Hind let looſe; ſo on the other hand, thou muſt not miſtake, though thy pains be not effectual as to that thing, but remember, though when thou haſt done all thou can, thou cannot rid thy ſelf of iniquity, and it will be with thee; he in whom thou art called, and allowed to hope, can deliver thee.
But 5. Iniquity being a burden and bondage, and abominable and hateful to the true Iſraelite, and the wreſtler, to be free of it, finding that he cannot get himſelf rid of it. God interpoſing to redeem from it, is a peculiar mercy: That's a proof that with him is plenteous redemption, if he redeem him from iniquity. This is the main point, and a point that I cannot enough batter on you; Redemption from iniquity to a right diſcerner, will make up all redemptions. Let a man be a ſervant, a ſlave, a bond-man, a worm, and not a man, he is the Lords freeman, if he be redeemed from iniquity. Iſai. 33.2. Then the inhabitant ſhall not ſay, I am ſick: the people that dwell therein ſhall be forgiven their iniquity. It's a noble Phyſick for ſickneſs to be a pardoned man, it's a noble antidot to all preſſures, to be redeemed from iniquity; it compenſes and makes more than up all other preſſures, to be redeemed from this preſſure. And as this redemption makes up all other redemptions, ſo other redemptions without this, will ſignifie little to a right diſcerner, this to him is the choice of mercies; let God caſt him in trouble, and bring him out of trouble, if he bring him not from the bondage of iniquity, it's no delivery to him; if when he is caſt into the furnace his ſkum depart not from him, but he brings it out with him; he can ſee a plague in other redemptions, when the bondage of ſin continues. In a word, to the right diſcerner of the bondage of ſin, God is a matchleſs God to him on this very account, that he pardons iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage; a place, which with others I had occaſion to make uſe of, in ſpeaking on the 4. verſe: And whoever are complaining of preſſures, and ſeeking to be rid of them, & yet they continue, if ye would read the language of that diſpenſation aright, here it is, God is making that preſſure to ly on; till redemption from ſin be lookt on as the crownning mercy, which if we enjoy, we cannot be miſerable; and if we want it, have what we will, we cannot be happy. Mind this mercy more, redemption from iniquity, to humble uncircumciſed hearts, to be groaning under the bondage of ſin, longing for delivery from that woful Trade of walking contrary to God, and provocking him to walk contrary to you, and to puniſh you ſeven times more, and ſeven times more, till ye be humbled, and take with the chaſtiſement of your iniquity. Remember I have left it with you in the Name of the Lord, that there be more conſcience making of ſin, and of being exerciſed mainly about it, and putting God to redeem you from it; let this be your great taſk and exerciſe, whatever be your exerciſe otherwiſe. Now I have done with that which is ſuppoſed in the motives backing the Exhortation to hope in God.
I come then to that which is propoſed, to encourage to hope in God: And I ſuppoſe the reſt of the Doctrines in theſe two Verſes may be diſtinctly enough reduced to theſe four. 1. That relative to Iſraels miſery, There is mercy in God, or with him. 2. That relative to Iſraels bondage, There is plenteous redemption with God. 3. That what is with God, ſhall be put forth as the Iſrael of God needeth it: Redemption is with him, and he ſhall redeem, &c. 4. We ſhall ſpeak a little to this redemption from iniquity, how God works it?
For the firſt, it may thus be taken up, that it is a great encouragement to Iſrael, to hope in God, in all caſes and exigents, that there is mercy with God. This mercy of God is in effect the goodneſs of God, that Attribute of God which ye have in your Catechiſm. It's the goodneſs of God, I ſay, expreſt under a notion relative to the miſery of man, and ſo ye have it, Pſal. 136.1. O give thanks to the Lord, for he is good. How is that evidenced? for his mercy endureth for ever. He who is good in himſelf, and doth good to others, as David hath it, Pſal. 119.68. He is good, and manifeſts his goodneſs, by doing good to othe…s, by his mercy that endures for ever. Not to inſiſt on the various notions and expreſſions of this goodneſs of God, if we look to it in the fountain, his goodneſs, as it is communicate to his creatures, is called his love, and his goodneſs in the fountain is called his love, becauſe it's an eminent proof of his goodneſs, that he loves with an everlaſting love, Jer. 31.3. That he hath a love to his people, wherein he will reſt, Zeph. 3.17. That he hath ſuch a love to them, as nothing ſhall ſeparate from; and partly becauſe he doth not beſtow this his goodneſs grudgingly, or complementingly, but in love: Love ſtretcheth out the hand of bounty, Jer. 32.41. He rejoyceth over them to do them good, with his whole heart, and with his whole ſoul. Again, is the goodneſs of God in its root and fountain, is called the love of God to his people, ſo in reſpect of its freedom, and their ill-deſerving to partake of it. It's called the grace of God, a term that we find frequently occurring in Scripture, and it's nothing elſe but the goodneſs of God, or the effects of his goodneſs freely communicat, freely beſtowed, without money or price, where there is no merit or deſerving, yea, where there is much undeſerving, or deſerving of the contrary. Again, this goodneſs of God, as it is manifeſted in oppoſition to the waywardneſs and peeviſhneſs of his people, it is called patience and long-ſuffering; for his patience, in waiting on them, and his long-ſuffering, in bearing with their manners in the Wilderneſs, what is it but the goodneſs of God, overcoming the waywardneſs and peeviſh diſpoſition in his people? Again, the goodneſs of God, as it is ſtill continued, even when Juſtice and Severity takes place, it's called Clemency and Moderation, that in meaſure when it ſhutteth forth, he debateth with it, and ſtayth his rough wind in the day of his eaſt wind, Iſai. 27.8. And that in wrath he remembers mercy, Hab. 3.2. There the goodneſs of God moderating deſerved ſtroaks, droping in proofs of love, in the midſt of deſerved wrath, all theſe are the goodneſs of God repreſented to us under various notions; and here in the Text, the goodneſs of God in reference to his peoples miſery, is called mercy. And Exod. 34.6. When the Lord proclaims his Name in Moſes hearing, ye will find there are various notions of the goodneſs of God that I have been ſpeaking of, and in the ſame method. The firſt Letter of his Name is Merciful, to nominat that the firſt look that God takes of poor man, is pity and compaſſion, in reference to his miſery. The next Letter is Gracious, to intimate that God having lookt on miſerable man, as the obje… of his compaſſion, becauſe it might be objected, God hath great compaſſion, but what deſerves miſerable man? He hath nothing to commend him, yea, he hath much to diſcommend him. It is anſwered, God is not only merciful to compaſſionat miſerable man, but he is gracious to notice him, and compaſſionat him freely, without merit, and contrary to demerit. Then he is Long ſuffering, &c. Now in reference to this mercy of God, there are three things I intend to touch on, before I come to the uſe. 1. To open up the nature of this mercy. 2. To ſpeak a little of the object of it. And 3. to the properties of it.
In ſpeaking to the firſt, I ſhall wave all School ſpeculations anent it, as whether mercy and punitive juſtice be eſſential to God, and on what account they can be called eſſential Attributes, ſeing mercy preſuppoſes man miſerable, which is one of the Socinian foundations, to overthrow the ſatisfaction of Chriſt; but that might be eaſily cleared, by adding a word to what hath been already ſaid, That mercy in God is nothing but the goodneſs of God▪ with relation to the object to which it is communicat, and punitive juſtice is nothing elſe but that eſſential Attribute of his holineſs, vindicating and avenging himſelf on a ſinner, the object of his juſtice; and if we conſider the mercy and juſtice of God thus; we will find it no difficulty to rank them among the eſſential Attributes of God, yea, that it is blaſphemy to deny them to be ſuch.
I thought to have cleared to you, how that mercy is no paſſion nor perturbation in God, as it is in man, though it be, for our encouragment to hope in him, expreſt in moſt pathetick terms; as alſo to have cleared, That the Earth …s full of his Mercy and Goodneſs. Pſal. 33.5. All creatures ſhare in it; yet there are veſſels of mercy afore preprepared to glory, Rom. 9.23. That are objects of his eſpecial mercy; and to have ſpoken to its properties, how it is real and not complementing; How he delights in mercy, Mic. 7.18. How it is free, eternal, ſure and rich for all neceſſities. But for want of time I forbear, and recommend you and what ye have heard, to His bleſſing, whoſe word it is.