Forty-Five Sermons Upon Psalm 130, Sermon 43
SERMON XLIII.
Pſalm 130. Verſe 7. And with him is plenteous redemption. And he ſhall redeem Iſrael from all his iniquities.
AS there is no ſearching out of the Almighty to perfection, as to what he is in himſelf, for he is higher than the Heavens (as it is ſaid of his Wiſdom) and deeper than the Earth. So that what can we do or know? Job 11.7 8. So we are as little able to comprehend or fathom all that is in him, for the good of his people, and what wonder when over and above all particular Promiſes, he hath given himſelf away to be their God, hath made infinitneſs their portion. Here we have a taſte of what riches are in him for the behove of his people; That for miſery in Iſrael, with the Lord there is mercy; that for bondage and ſlavery in Iſrael, with him is plenteous redemption: And for the particular bondage and preſſure of ſin, He will redeem Iſrael from all his iniquities.
I have already ſaid ſomewhat to that attribute of mercy in God; and the laſt day I came to a cloſe of this. That with him is plenteous redemption; ye heard that this redemption imports, partly authority to interpo…, and partly power to back authority, to vindicat his people: Ye heard alſo that it was called redemption on a threefold account; 1. On the account of its riſe and fountain, that every redemption and delivery the people of God get, is founded on, and is the reſult of their great Redemption by Chriſt. 2. It is ſo called, with an eye to the trouble and troublers from which he redeems his Iſrael, but without money. 3. That it is ſo called, upon the account of the iſſue; when the Lord delivers his people, he ſets them at freedom and liberty, he ſets their feet in a large place, as it is, Pſal. 18.19. I came alſo to ſpeak of the plenteouſneſs of this Redemption; The Text ſays, that not only there is redemption, but plenteous redemption with him; and (as I ſhewed) it is called plenteous redemption on a double account. 1. In relation to the great plenty and variety of preſſures, wherewith the people of God may be aſſaulted on the right and on the left hand, with fightings without, and fears within; and as the Church hath it, Lam. 2.22. They may have their terrors called as in a ſolemn day round about them; but in reference to all theſe, he hath plenteous redemption, to deliver from ſix troubles and from ſeven, to put on the armour of righteouſneſs when they are aſſaulted on the right hand and on the left, when they are troubled on every ſide, to keep them from being diſtreſſed; When perplexed, to keep them from deſpair, &c. 2 Cor. 4.8. Of this I have ſpoken, and ſhall not repeat.
It remains in the 2d place, That I ſpeak to this plenteous Redemption, as it relates to the frequent relapſes of the people of God into bondage through their folly, after the Lord hath brought them out of former preſſures, they betray themſelves, and bring themſelves under new preſſures, they fall in new provocations, that bring them in new difficulties, which puts them again and again to look up to redemption in God. I ſhall follow out this a little in three heads.
1. It is not a thing unuſual to ſee the people of God after they have been redeemed, to fall in relapſes, and needing new redemptions; for plenteous redemption in God needed not be proclaimed, if they were not obnoxious to frequent relapſes in bondage, and preſſures through their ſin, if they were not like that paſſionat man, or man of great wrath that ſuffers puniſhment; for if thou deliver him (ſays he) thou muſt do it again, Prov. 19.19. Let God pull them out of the mire, by his mighty and gracious hand, they will be as ready to fall in it again, as if they had not been in it before; This is the complaint made of the Lords people, Pſal. 106.43. Many a time did he deliver them, they got redemption often, but they provocked him with their counſel, and were brought low for iniquity. They were often well, but could not hold themſelves ſo. And if ye will conſider the Hiſtory deduced, Jud. 2.16. to 20. It is marked when they had provocked the Lord, to put them in bondage, that he raiſed up Judges, which delivered them out of the hand of theſe that ſpoiled them; but they would not hearken to their Judges, but went a whoring after other gods, and when for that they were brought in bondage, the Lord raiſed them up Judges, and was with the Judges to deliver them from enemies, but when the Judge was dead, they returned and corrupted themſelves. And Jud. 10.10, to 13. The Lord layes it home to them, when they came and complained to him by reaſon of the bondage they were under by the Ammonites, I delivered you (ſayes he) from the Egyptians, Amorites, the children of Ammon, and from the Philiſtines, the Sydonians alſo, and the Amalekites, and Maonites, when ye cryed to me, yet ye have forſaken me, and ſerved other gods; ye would not hold your ſelves well, when ye were well, therefore ye are now under the power of the Ammonites. I need not ſtand to tell you, how this relapſing into bondage comes. Defection, declining, and departing from God, is the ſinful byaſs of our hearts, when ever we are right, that motion is preternatural, or rather ſupernatural; we are naturally inclined to go a whoring from God; and not only ſo, but we are poſſeſt with a carnal confidence, that we ſhall do well, when we get our will, and God is provocked to blaſt that carnal confidence, by giving us a proof of what is in our hearts; and further the abuſe both of bondage, and delivery out of bondage; when folk can give a ſorry and poor account of what they have profited by the one, or by the other. It is no wonder that God be provocked to leave them in the mire, and to need Redemption a-new.
Now all that I ſhall take from this ſhall be theſe two words. To guard all fleſh that they lean not the weight of their guiding on their outward condition, and complain not of any lots they are under, as if they would do better, if freed of them; many when they are low, are ready to aſſoil themſelves, as to the neglect of duty, they are under this or that, which if they were freed of, they would do well, that is but a cheat. The Wall might go up in troubleſome times, as Neh. 9.25 When with the one hand they held the weapon, and built with the other; Mens tempers are ſuch, that give them their will in outward conditions, they would not do better till God mend their Diſpoſitions, thou will ſay, thou art under want, and haſt no time to ſeek God; but had thou Creſus's wealth, thou would not ſeek him better, if thy diſpoſition were not helped. Thou has this or that faſhrie, and if that were taken off thee, thou would be more diligent, but conſiders not that if thou wanted that faſhry or trouble, thou would be more lazie, and if thou could guide the lot thou art under, it would quicken thee to diligence, and help thee to diligence, and help thee to improve it to a ſpiritual advantage: In a word, blame not thy lot, of thy want of a diſpoſition, but thy diſpoſition, and then thou ſhall be in a capacity to go about duty, and get the good of thy lot whatever it be.
2. That as we would not complain of lots, ſo we would not truſt our fairds and reſolutions, to do right when God ſends redemption, when we are delivered, how doth the Novelty of it affect us, when God has broken the yoke and burſt the bonds; we ſay, we will not tranſgreſs, Jer. 2.20. But he that truſts in his own heart is a fool, Prov. 28.26. For Pſal. 106.12, 13. When that people were on the edge of the red Sea, newly delivered, then they believed his word, and ſang his praiſes, but they ſoon forgat his works, they waited not for his counſel; they that have gotten a redemption wherewith they are affected, if they be not on their guard, they may put themſelves in a condition, wherein they may need a new proof of plenteous Redemption.
But 2. As relapſes in bondage after we are redeemed, are too uſual in the people of God, ſo it is a hainous and terrible aggravation of their fault. It needs a peculiar promiſe, That with God is plenteous redemption to them that are ſenſible of it, it is no light matter (let folk think of it what they will) to ſell themſelves for nought. And when God hath redeemed them, to ſell themſelves over again; it was a terrible aggravation of Solomons fault, that he turned away from the Lord God of Iſrael, after that he had appeared to him twice, 1 Kin. 11.9. That after God had manifeſted himſelf to him, he ran away from him, and Ezra 9.13. Ye will ſee how that godly and reader man, looks on ſuch a practiſe as this; After all this is come upon us, for our evil deeds, and for our great treſpaſses ſeing thou our God has puniſht us leſs tha… our iniquities deſerve▪ and has given us ſuch deliverance as this, ſhould we again break by commandment, and joyn in affinity with the people of theſe abominations, would thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping. He hath a dreadful apprehenſion of the deſert of relapſes after Redemption, and no wonder they be ſo lookt upon, if we conſider partly, that the Lord delivers his people out of trouble on theſe very terms, that they ſhould not turn again to folly, Pſal. 85.8. The Lord will ſpeak peace to his people and ſaints, but let them not turn again to folly; And, Jer. 3.19. When a great objection is moved, How ſhall I put thee among the children, and give thee a pleaſant land, a goodly heritage of the hoſt of nations? he anſwers thus, Thou ſhalt call me, my father, and ſhall not turn away from me. Now to fruſtrat Gods very end, and the terms on which he gives Redemption, muſt be a ſad aggravation of guilt: And further it is ſad, if we conſider, that God's giving particular Redemption to his people, is accompanied with engagements on our part, with our own conſent to do our duty, Jer. 2.20. When of old time I had broken thy yoke, and burſt thy bonds, thou ſaidſt, I will not tranſgreſs; thou took fair in hand, when on every high hill, and under every green tree, thou wandred, playing the harlot; thou ſaid, thou would give my kindneſs in delivering thee another meeting, when thou haſt foully deboarded: And further, it may be ſad, to look on thir relapſes, on the account of the folly that is in them; as in that, Pſal. 85.8. When God ſpeaks peace to his people, if they turn to ſin, it is a folly; there is a folly and madneſs in that prank, for them who having ſinned, and God hath corrected them for ſin, and made them to find ſin an evil and bitter thing, to try again concluſions of that kind, and relapſe in theſe ſins, that hath bred them ſo much bitterneſs, who after they have met God in their teeth, hedging up their way with thorns, that they ſhould not find their loves, and God hath delivered them, yet no ſooner are they delivered, but they fall to that ſame way of ſinning, which brought them in bondage; what a folly and madneſs is in that?
For Uſe, let me intreat you not to look lightly on relapſes, which have ſuch hainous aggravations, whether they be privat or publick relapſes, leſt God be provocked to make it apparent, that he looks not lightly on them, leſt (as it is Amos 7 7.) after the graſhoppers, and contending by fire, he come with a plum-line, and will not hearken to that pleading, Forgive, I beſeech thee; by whom ſhall Jacob ariſe? for he is ſmall. Therefore I ſay, look not lightly on theſe relapſes; a Fever is dangerous, but relapſing in it, after ſomething that looks like a Cool, is far more dangerous. Thou that haſt been low, and God hath helped thee out of thy low condition, and made thee to wonder at his goodneſs. Conſider thy poſture, if thou be backſliden, and how much need thou haſt of a new Redemption, and learn to aggravat that guilt, by thy relapſing in it.
But the 3d thing to be marked in this plenteous redemtion, is, that though it be very uſual in the Lords people, to relapſe into ſlavery and bondage; and though it be an hainous fault ſo to do, yet there is in God plenteous redemption, even for that, there is redemption with him for them, who after they have been delivered, have through their folly relapſed into bondage. I ſhall not need to ſtand to prove this any length from Scripture, Pſal. 106.43.— Many times did he deliver them. but they provocked him by their counſel, and were brought low by their iniquity; nevertheleſs he regarded their affliction, when he heard their cry, and he remembered for them his Covenant, and repented according to the multitude of his mercies; there is plenteous redemption. And when Judg. 10. he hath told them, v. 13. that when they had often relapſed, and he had delivered them, and now they had forſaken him, and ſerved other gods, and he would deliver them no more; yet when they inſiſt, and will not quite him, it's added, v. 16. that his ſoul was grieved for the miſery of Iſrael; their miſery pleaded with him to have compaſſion on them, and deliver them. And Neh. 9. ch. How many proofs of love are there recorded from Egypt all along in the wilderneſs, and in the promiſed land, notwithſtanding their rebellions, and when he had wrought for them over and over again, and they ſtill relapſed, he was provocked to ſay, he would deſtroy them; yet he tells, that he wrought for his own Names ſake, that it might not be polluted among the Heathen; for what-ever they did deſerve, his Name did not deſerve to ſuffer, therefore he wrought for them; and relative to this is that invitation, Jer. 3.1. Thou haſt played the harlot with many lovers, (not at once, but ſucceſſively, and in the intervals, between deliveries) yet return again to me, ſaith the Lord. I ſhall not inſiſt on this, but they that are under convictions of privat and publick relapſes, and of the hazard of relapſes, and cannot tell what to make of them, or what will be the latter end of their running back & back again into bondage after deliveries, they may encourage themſelves from this, that with the Lord our God there is plenteous redemption. And if ye ſay, how, and in what terms may folk that have thus relapſed, look out for this redemption in God. Something for the direction of faith may come to be ſpoken to in the next Doctrine, and therefore here I ſhall only preſs on them that would look our for redemption. Firſt, That much neglected, and yet moſt neceſſary work of Repentance, according to that, which ſome would have a plague, but I think ſounds like a promiſe, Ezek 7.16. They that eſcape of them, ſhall eſcape on the mountains, and ſhall be like doves of the valleys, all of them mourning every one for his iniquity. O to ſee that frame of ſpirit, to ſee repentance more in faſhion among us; God hath made us ſmart many ways, becauſe we would not afflict our ſelves, and yet we will not do it. O! this is an impenitent generation, pray for repentance. 2. I would have you in the ſtudy of repentance, lo…king to the aggravations of ſin, and that from your frequent relapſing in it, that after we have felt the bitterneſs of our folly, we have turned again to it, that we have given up to walk with God, after we have ſpoken of much bleſſedneſs in his company, that when we have found the threatnings verified, and promiſes made out to us and to others, yet the byaſs of our hearts is out of courſe, and we will try theſe woful concluſions of new. O! take a look of the dreadful aggravations that relapſing in bondage hath with it. 3. As the reſult of all this, I would recommend to you to be in Gods reverence, in reference to that which I ſpoke the laſt day, even his prerogative-royal, in free grace, for any redemption that we can expect. I told you of Gods rejecting carnal confidences, that folk ſhall not proſper in them, becauſe they would not quite them, and lay their deplorable caſe at the footſtool of Soveraignty in him, and nothing looks with a more dreadful aſpect to right diſcernets, than to ſee the temper of the Jews among us, who (Jer. 12.4. when the Land is mourning) ſay, he ſhall not ſee our last end. And Chap 2.8. The veſſels of the Lords houſe ſhall come back again: And there is nothing more hopeful under relapſes, than to be putting off our ornaments, to ſee what God will do with us; to be non-pluſſed under convictions of relapſes, and to be caſting our ſelves at the Foot-ſtool of Soveraignty in free grace: Were we in that humble poſture, it would ſpeak more ground of hope, than all our carnal confidences, which are made Pillows to ſleep on in our ſecurity. Now I have done with the ſecond main Point, to encourage Irſael to hope in God, that with him is plenteous redemption.
I proceed now to the 3d Obſervation, that at the entry to theſe words I propoſed to be ſpoken to, That what God is, or what is in God, is put forth by God, for the behove of his people, according as they need it. I gather this from the connexion of the two Verſes, with God there is merey, and with him there is plenteous redemption; and what follows? And he ſhall redeem Iſrael from all his iniquity. If he have mercy to compaſſionat them in their miſery, and if he have authority and power to vindicate them from bondage, it ſhall be ſeen in their actual deliverance. The point is plain and obvious. Gods all-ſufficiency, his furniture for the need of his people ſhall not be wanting, but put forth actually, as he ſees good, for the behove of his people. If he have plenteous redemption, he ſhall redeem Iſrael from all his iniquities. Hence it is, that in Scripture we have not only an account of furniture in God (if I may ſo word it) for his people, That with him is mercy, and with him is plenteous redemption; and of promiſes, wherein God engages himſelf to put forth that furniture for their behove; but the Scripture gives an account of his actual putting forth that mercy and power for them, Jer. 31.10. There are news to be ſent and publiſh'd in the Iſles afar off, and what is that? He that ſcattered Iſrael will gather them, and keep him as a ſhepherd doth his flock; and what more? For the Lord hath redeemed Jacob, and ranſomed him from the hand of him that was ſtronger than he. It's ſpoken of as a thing done, and on this account David in his Prayer promiſes himſelf a good day, Pſal. 35.9. My ſoul ſhall be joyful in the Lord, it ſhall rejoice in his ſalvation; all my bones ſhall ſay (alluding to that, Pſal. 51.8. Make me to hear joy and gladneſſe, that the bones which thou haſt broken may rejoice; who is like unto thee, that delivers the poor from him that is too ſtrong for him; yea, the poor and the needy from him that spoils him? I am (would he ſay) looking for a Song, when not ſo much as a broken bone ſhall be dumb, but all ſhall get a voice to ſing praiſe for actual redemption. I ſhall not need to ſtand to prove this from the all-ſufficiency of God, from his love and affection to his people, and from his fidelity, that cannot lie: Nor will I break in on the particular inferences of this point now: Only in general be not vexed, take it not ill, though ye be put to, and kept at a taſk, to keep a good report in your hearts of God, when temptation ſays, as Pſal. 77.7, 8, 9. The Lord hath caſt off for ever, and will be favourable no more, his mercy is clean gone, &c. When temptation ſays, what means this and that in my caſe? If all this mercy and redemption be with God, (and thou may then have a hard ſteek of work to keep up a good report of him, when ſo many Hell Fire-brands are going thick and three-fold.) Be encouraged and comforted in this, that a day comes, when actual redemption ſhall take all theſe off thy hand, and thou ſhalt not have it to ſay only, That with God is redemption, in oppoſition to thy troubles, but he hath redeemed Jacob, and ranſomed him from the hand of him that was ſtronger than he. Be comforted in this, ye that are engaged in a taſk to keep up a good report of God againſt prejudices; The time is coming, when he will leave you little to ſay to his commendation, when he ſhall come and relieve you, and make actual redemption, give the lie to all miſtakes and prejudices whatſoever.