The Throne of Grace, Sermon 6
SERMON. VI.
HEB. IV. 16.
Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy and find Grace to help in time of need.
FROM this Text, I have already ſpoken to three of the things I did take up in it. 1. Unto the Throne of Grace it ſelf, that is erected for, and revealed to Sinners in the Goſpel. That new Court of Grace, which the Lord invites the fallen Seed of Adam to come unto.
2. I have ſpoke to that Boldneſs that is allowed and commanded in coming to it. We are not only allowed to come, but we muſt come or periſh, and bring the guilt of our own Souls Blood upon our Heads, by refuſing. Acts 18.6. We not only may come and try, but we may, and muſt come boldly and confidently, expecting to ſpeed in coming.
3. I have ſpoke to the great Ground of this Confidence, couched in the Word therefore in the Text, and relating to ver. 14, 15. Were it not for Chriſt's Place and Buſineſs, and Heart in Heaven, no Man on Earth could have boldneſs at the Throne of Grace.
The fourth and laſt thing in the Verſe, is the end we ſhould come for, and the great Bleſſings we may receave by coming; expreſſed in two Words, That we may obtain mercy, and find Grace to help in time of need. God's Mercy and Grace are the moſt comprizing, comprehenſive Bleſſings, and theſe Expreſſions of them, contain all that is needful for our Happineſs. Nothing can be added to them: No Bleſſing but is in them; no Bleſſing is without them. It is the common Apoſtolick Prayer (and ſuch Prayers made by the Pen-men of the Holy Scripture, under the immediate guidance of the Holy Ghoſt, are equivalent to Divine Promiſes, yea are ſuch) Grace be to you; ſometimes, Grace, Mercy, and Peace be to you. So that theſe Words, as they ſtand in the Text, do equally anſwer thoſe two Inquiries.
1. What good things ſhall we get at the throne of grace? The Spirit of God anſwers: You may, and ſhall obtain Mercy, and find Grace to help in time of need? And are not theſe well worth coming for? Are they any where elſe to be had? And here they may ſurely be found. How ſhould this endear the Throne of Grace to us, and engage to coming to it?
2. Wherefore ſhould we come, with what deſign? What end ſhould be in our Eye? Come, ſaith the Spirit, by the Apoſtle's Pen, that ye may obtain the one, and find the other. Come, that ye may get both. Deſign this getting in your coming.
I would firſt ſpeak of our coming that we may obtain Mercy; and on it diſcourſe of theſe three things.
1. Of the Mercy that is to be got at the throne of grace.
2. Of the import of the Phraſe, Obtaining of Mercy.
3. Of the Duty required of coming with this Deſign, that we may obtain this Mercy.
1. Of the Mercy that is to be obtained at the Throne of Grace. You ſee it is only Mercy that is named, without any mention made, whoſe Mercy it is, or of what ſort it is. But when miſerable Sinners are invited to come to God's Throne of Grace for Mercy, it may be eaſily known whoſe it is, and what it is. It is God's Mercy in Jeſus Chriſt, who is the Mercy-ſeat, or Throne of Grace; it is uot Angelmercy, or Creature-mercy, but God's Mercy. And who can tell what a great and vaſt thing his Mercy is? Mercy in the proper Notion of it, is a kind, relieving Compaſſion to the miſerable. The Object of Mercy, is a miſerable creature. Divine Goodneſs ſhines in giving Being to Nothing, and in creating all things. Wiſdom, in ordering them, and guiding them to his Glory; Juſtice, in diſpoſing of them according to his Will, the eſſential Rule of Righteouſneſs. But Mercy hath no fit Object, till Miſery appear for Mercy to act on. The Shower of Mercy is a compaſſionate Perſon; its Nature and End is to relieve the miſerable. Mercy with God, is another ſort of Mercy than what is required of, and can be practiſed by Creatures, We may, and ſhould have compaſſion on the miſerable, whom we are not able, nor allowed to relieve. The Judge that condemns the Criminal, ſhould do it with Mercy and Compaſſion; but he breaks the Law, if he ſuffer his Mercy to delay, or divert a Righteous Sentence and Execution. But the Lord's Mercy, is not only Tenderneſs and Compaſſion in his own Heart (ſo we borrow Words, by the pattern of ſound Words in the Scripture, to ſpeak of God after the manner of Men) but it is always relieving to the Perſon on whom it is beſtowed: Let the miſery be never ſo great, and of what kind ſoever it be, whoever they be that are the Objects of his Mercy, they are certainly relieved thereby. There is no Redemption out of the Pit, though their Miſery that are there is the greateſt; Why? becauſe there is no Mercy for them. If it were poſſible that God's Mercy in Chriſt, could enter into Hell it ſelf (as it falls on many very near to it) that Mercy would bring them out: But the Door of Mercy is quite ſhut upon them; and the Lord hath reſolved and declared, that his Mercy ſhall never viſit them.
That we may the better underſtand what this Mercy of God is, the getting whereof we ſhould make our great Errand to the Throne of Grace; it will be needful to conſider that miſery in men, that renders them needy of this mercy.
And this I would conſider, as it actually lies on them, and is incumbent; or as it is coming on them, and imminent.
1. The miſery that all natural Men lye under. It's true, they do not ſee it, nor feel it, but this makes not their miſery the leſs, but the greater. For inſenſibleneſs of miſery, eſpecially where it is removeable, and when this inſenſibleneſs is a hinderance of uſing the right means of removing it, is a great plague, and an aggravation of the miſery. I ſhall give you a few Scripture-accounts of this miſery.
1. The miſery of a natural Man, and of all natural Men, is that they are utterly deſtitute of all true good. In me, that is, in my fleſh, dwelleth no good thing, Rom. 7.18. Muſt it not be ſo much more with them that are Fleſh, and in the Fleſh, and have nothing in them but Fleſh? The firſt notion we have of miſery is this, that it ſtands in a deprivation of good; and the greater that deprivation be, and the more good things a Man is deprived and deſtitute of, the more miſerable we count the perſon to be. He is a miſerable Man that is blind; becauſe the light of the World is ſo pleaſant and uſeful, and the Eye ſimply needful to behold and uſe it. It is a great addition to this Man's miſery, if he be dumb alſo; becauſe the Tongue is a Man's Glory, and the Organ of expreſſing our Thoughts, and of Communion with our own kind. The miſery is yet further heightned, if a Man be alſo deaf; for the Ear is the Door of Knowledge, both of things Natural and Divine. If you go to the inward Senſes or Powers, if a Man be deprived of thoſe, his miſery is yet greater. As it is a greater miſery to be void of Underſtanding and Memory, to be an Ideot, an Innocent (as we call them) than it is to be deprived of any of the bodily Senſes. Now if one wanted all the Senſes of the Body, and Powers of the Soul (if ſuch a Creature ſhould be called a Man) would we not account this a moſt miſerable Creature? But if there be yet ſomewhat better than all theſe, ſurely then he that is altogether void of that, muſt be more miſerable ſtill. That there is ſomewhat better than all theſe good Gifts of Body and Mind, and that every Man by nature is without it, is moſt manifeſt in the Word. To be without God, without Christ, without Hope, Eph. 2.12. is more and worſe, than to be without any, or all outward good things. This deſtitute State is expreſſed by our Lord, Rev. 3.17. Becauſe thou ſayeſt, I am rich, and encreaſed with goods, and have need of nothing; and knoweſt not that thou art wretched, and miſerable, and poor, and blind and naked. What a great difference is there betwixt Christ's, and their opinion of their State? And muſt not Christ's be right and true, and theirs falſe, if it contradict his? Were they any thing the leſs miſerable, were they not rather much more ſo, that they ſo miſ-judged? Our Lord aggravates both their ſin and miſery, from their ignorance, becauſe thou knoweſt not: Spiritual Bleſſings are of that nature, that all are miſerable indeed that are without them; but no Man is ſenſibly miſerable till he ſeeth that he is without them: It is the knowledge of this Want, that brings in the ſenſe of miſery. As every unpardoned Sinner is a miſerable man; but he never counts himſelf miſerable, till he feel the weight of Sin, and ſee the want of Pardon.
2. Every natural Man is needy of God's Mercy, becauſe he is a condemned Man. A condemned Man is a dead Man in Law. As there is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. ſo there is nothing but condemnation to all that are not in him. John 3.18,36. He that believeth not, is condemned already, and the wrath of God abideth on him. You may have ſeen and heard, how Malefactors will cry for Mercy from the Judge, when he cannot, and ought not to pity them ſo as to ſpare them. When they are bid hold up their hand at the Bar to receave their Doom, how earneſtly on their Knees, with Tears, they will cry, Mercy, my Lord, mercy for God's ſake. Every natural man is condemned. But how few of their Conſciences can witneſs for them, that they ever ſought God's Mercy ſo, as convict Criminals, an earthly Judge's Mercy. The Mercy they beg, is ſmall in regard of what Sinners ſtand in need of from God. An earthly Judge may reprieve or pardon to day, and the pardoned Man may die to morrow. But if the great Judge condemn you, and you are not pardoned, you are ſentenced to a never-dying miſery. Priſoners beg Mercy of a Man, who, may be, is bound up by Law and Conſcience of his Oath, to ſhew none, but to execute Juſtice. Here the Caſe is juſt contrary; the Lord bids Men beg his Mercy, and condemns them only that deſpiſe it. We have his Command and Promiſe, and many acts of Pardon for our encouragement. What pleading for Pardon would there be at earthly Bars, if they had the Judge's Command to ask, his Promiſe to grant it, and his Hand and Seal to that Promiſe? Such is our Caſe; yet few beg it in good earneſt. Be aſhamed and convinced of your ſin, when you ſee Men begging a frail, ſhort life of a Judge; and ſay, Alas! I never begg'd the mercy of eternal Life ſo earneſtly at the Throne of Grace, as theſe Wretches do a frail, ſhort, uncertain life.
3. The natural Man hath all the Creation againſt him, and therefore is needy of God's mercy. The whole Creation groans under him, he is a burden to God's Earth, a plague to the Creations. Rom. 8.20,21,22. What a noiſe do Men make, and what pains do they take to heap up Duſt? If God proſper their endeavours, they think he bleſſeth them, and count themſelves happy in their Enjoyment. But what is all this for, to a natural unrenewed Man? All theſe Creature-comforts will but be as ſo many Witneſſes againſt them in the day of the Lord. Jam. 5.1,4. Men ſeek the Creatures, to ſatisfie their carnal deſires, and ſupply their outward Wants; but they do not remember, that unleſs the ſpecial ſaving Mercy of God come along with them, the Creatures are abuſed, and in their way, witneſs and groan to God againſt them. They groan to be put in God's room in Men's Hearts, and to be made Fewel for Mens Luſts: They all wait but for God's call to execute Vengeance on his Enemies. Is not ſuch a man needy of God's mercy, that hath the whole Creation of God at War with him?
4. But there is worſe than all theſe: The man himſelf, and all he is, hath, and doth, is under the Curſe of God. Gal. 3.10. What is the Curſe? It is the malediction of God on a man: It is God's devoting him to ruin. He is curſed in his Body, curſed in his Soul, curſed in his Family, curſed in his Trade and Eſtate, curſed in his Croſſes, curſed in his Mercies, curſed in his Life, and curſed in his Death, curſed in Time, and curſed to Eternity. Ah, how long and broad is this Curſe! Zech. 5.2,3,4. O what need is there of God's mercy! for it is this mercy only, that can take away the Curſe. There is no evil we are in danger of from an angry God, but muſt be removed or prevented by the oppoſite Good from a reconciled God. If God's Anger be our Plague, nothing can remove it but his Love. If his Curſe be our Burden, only his Bleſſing can take it away. The whole Creation cannot make up the loſs of God's Favour. And this they know well, that ever ſaw the Face of an angry God. So much of the neceſſity of God's Mercy, from the preſent miſery of natural men.
2. I might proceed to ſpeak of that which is coming on them, without the intervening of this Mercy of God. We do not reckon a man miſerable only, on the account of what he feels, but alſo on that of his juſt Fears. And generally, the ſmart of miſery is raiſed from fear, rather, and more, than from feeling. If any thing renders a man's preſent State miſerable, the apprehenſion of the duration or increaſe of what he feels, adds greatly to his miſery. Many, things would be little complained of as great Evils, were a man ſure, that in a moment they ſhall be removed: But in a Sinner's Caſe, for as bad as it is at preſent, it will ſurely be worſe with him ſhortly, if mercy prevent not. There is certainty of its coming, and an eternal duration of it when it comes. It is called the Wrath to come, 1 Theſ. 1.10. Nothing like it ever came on them. Preſent Wrath, though dreadful, is but a trifle to that that is to come. It is Wrath to come, for it will ſurely come. As ſurely as God lives, as ſurely as God is true in his word of Threatning, this Wrath will come on the World of the Ungodly. No putting of this evil Day far away, but in vain Thoughts; no diverting, or keeping it back a moment. All the united Force of the rebellious part of the Creation, will not be able to ſtem or ſtop this fearful Tide of Wrath. It is Wrath to come, for it is ſtill coming and approaching. As many Days and Years as an ungodly ſinner counts in his life, as many Days and Years Journeys, hath God's Wrath made towards him. Think on this, Old Sinners, God's Wrath and you are near to meet, except mercy interpoſe. You think you run from it, but it runs after you, it will come upon you, and purſue you, and overtake you, as Deut. 28.45. It's Wrath to come, becauſe it is always a coming, and never paſt. The Tide of God's Wrath on the Damned, is an eternal Flood; there will never be an ebbing. Look down to Hell, and ſee how they fare there. Alas! Men will not believe, and fear, and fly, and therefore muſt feel. How many daily hear of this Wrath to come, and yet never have any fear of it, till they be irrecoverably plunged into it? Who never awaken out of the ſleep of ſecurity, till awakened by the Flaſhes of Hell fire? Who will never believe God's Wrath, till they feel it? No true Believer goes to Hell; all Unbelievers are ſent thither; but as ſoon they come there, they become woful Believers, becauſe eternal feelers of this Wrath to come.
Mens danger of this dreadful State, ſhould make them cry mightily for God's Mercy, as it renders them unſpeakably needy of it. But your own ſerious Thoughts about it, would do you more good than many Words can.
The ſecond thing propoſed, is, What is the obtaining of mercy. A frequent manner of Speech in Scripture. 1 Tim. 1.13. Who was before a blaſphemer, and a perſecutor, and injurious: But I obtained mercy. 1 Pet. 2.10. Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. This Phraſe of obtaining mercy ſpeaks forth,
1. That the mercy is God's Gift. Our obtaining is the fruit of his giving. I obtained mercy, ſaith Paul, and may every Believer ſay: How ſo? he gave it, he ſhowed, he demonſtrated it, as 1 Tim. 1.16. It is the Lord's ſhewing it, tendering, and giving of it, that is the only ſpring of our obtaining it. We do not buy it, we do not work it out, we are no way meet for it, but by miſery. God's mercy ſprings not out of the Earth, but comes down from Heaven. It is the Gift of God: And as ſuch muſt all ſeek it that would obtain it, and as ſuch will all eternally own it, that do obtain it.
2. This Phraſe ſpeaks forth, a particular application of mercy to the Receaver by the Giver of it. I obtained mercy, ſaith Paul, general mercy would not do my buſineſs, another man's mercy would not ſave me, I muſt have it of my own, for my ſelf; and ſo I got it. Mercy came to me, made me a Viſit, and applyed it ſelf to me in particular. So muſt it be with you. You will never be ſaved, you ſhall never ſee God's Face in Glory, unleſs his mercy deal with you, and apply it ſelf as particularly to you, as if there were no other Perſon in the World, to be ſaved by Mercy, beſides thy ſelf. There is indeed a bleſſed multitude of the Veſſels of Mercy, and the Captain of our Salvation brings many Sons to Glory, Heb. 2.10. But yet there is a perſonal particular Application of ſaving mercy to every ſaved ſinner. And for this Application of mercy, we ſhould come to the Throne of Grace. Though there be infinite mercy at this Throne, and though many receave of this Mercy, yet you muſt have of this Mercy for your ſelves, or you cannot be ſaved. Your Soul is your own, and no man's elſe; your danger, ſin and miſery is your own, and no man's elſe; and the mercy that ſaves you, muſt be as much your own, and not another body's mercy. That deep Diſcourſe of of the Apoſtle, looks this way. Rom. 11.30,31,32. For as ye in times paſt have not believed God, yet now have obtained mercy through their unbelief: Even ſo have theſe alſo now not believed, that through your mercy, they may alſo obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. It is a great myſtery of Judgment and Mercy the Apoſtle is ſpeaking of, the rejecting of the Jews, and calling in of the Gentiles: Mercy took occaſion from the juſt caſting off of the Jews, to viſit the Gentiles, and will in due time beſtow it ſelf again upon the Jews. But both of them muſt have mercy of their own; Mercy to the Jews will not ſave the Gentiles; mercy to the Gentiles will not ſave the Jews; both muſt have their own mercy. The Fountain is the ſame, the Streams are the ſame; but the Veſſels are not the ſame, and every Veſſel of mercy, muſt have its own meaſure of its own particular mercy. So muſt it be with you, if you be ſaved by mercy; it muſt be your own and no man's elſe.
3. Obtaining of mercy ſpeaks forth the Receavers poſſeſſing of it. Obtained mercy is not only beſtowed and applyed mercy, but it is poſſeſſed mercy. Such things as cannot be poſſeſſed and kept, are worth little pains in ſeeking. But God's mercy is well worth the ſeeking, becauſe it may be both had by ſeeking, and kept when obtained, and is unſpeakably beneficial when enjoyed. Pſal. 103.17. The mercy of the Lord is from everlaſting to everlaſting upon them that fear him. As if the Pſalmiſt ſaid, Man is but a Flower, his Life is a Wind and Vapour, that quickly and ſurely paſſeth away; but it is not ſo with God's mercy; it eternally abides on all it falls upon. O that Men would think on this! As God lives, and is true in his Word, God's everlaſting mercy, or God's everlaſting wrath, will eternally lye upon every one of you, And what an amazing difference is there betwixt theſe two? and yet how many behave, as if indifferent, which of theſe two ſhall be upon them? God's faving mercy is ſuch a Jewel, that though the Lord give it but to few, yet he will never take it away from any he hath given it to. Pſal. 89.28,33. Believers, God may take any thing from you, but his mercy; and you may ſpare any thing but his mercy. If God come to take away your Children, give them; if he come to take away your Eſtate, let him have it; If he come to take away your Health and Lives, yield them; ſtrive not with him, bleſs a giving, and bleſs a taking God. If he crave thy Right Eye, or Right Hand, and what is deareſt to you, give, yield all to him. But ſay, Let me only keep thy mercy, I cannot part with that, it is the only thing I cannot ſpare. The bleſſed Canaanite's ſtriving with Chriſt, was about his mercy. Be ſilent, diſown, reproach me, I care not, but thy mercy I muſt have. It were a Cruelty (that only Unbelief can charge God ſinfully with) to take away ſo precious a Gift, as ſaving mercy is. Let but this mercy follow me as Pſal. 23.6. and its no great matter where I go. If I be in the loweſt Hell, mercy will bring me out, Pſal. 86.13. For great is thy mercy toward me; and thou haſt delivered my Soul from the loweſt Hell. There is no time-Hell that a Veſſel of mercy can be in, but mercy will bring him out again, and this Mercy will ſecure him from the eternal Hell. This mercy is God's mercy, therefore ſoveraignly free, therefore Almighty, therefore eternal. You ſin, Believers, when you fear his taking away his mercy. He gave it at firſt, that you might be eternally poſſeſſed of it. Mercy gave mercy, and mercy will keep mercy, and mercy will ſtay with you, and keep you for ever.
The third thing to be ſpoke to, is the end and deſign of coming to the Throne of Grace, and that is, that we may obtain mercy. Not only, that this mercy is to be got at the Throne of Grace, and there only; nor that this Throne of Grace is erected, on purpoſe to diſpenſe this mercy; nor is it only, that we ſhould come to the Throne of Grace, to ask and beg this mercy, but that we ſhould come to obtain it. This is the Duty exhorted to in the Text. And in ſetting about this Duty, two things are required.
1. Come as ſenſible of your need of mercy. No man can come truly without this ſenſe. He that hath no ſenſe of miſery, complements God in asking mercy, and takes this ſaving Name of God in vain. It is dreadful to provoke God to Wrath in our way of asking his mercy: And all ſuch contract this Guilt, and expoſe themſelves to his Wrath, that have no Heart-ſenſe of their need of this mercy. It is an amazing ſtupidity that the power of ſin hath brought on men, that in a world of ſinners ſinking into everlaſting miſery, ſo few are really ſenſible of their need of ſaving mercy; and no man is ſenſible, till God by Grace make him ſo.
2. Come in Faith of his mercy, you cannot come at all without this Faith. Faith is coming to God. Heb. 11.6. Unbelief, is departing from the living God. Heb. 3.12. No man can come, but he that is ſenſible of miſery, for coming is the act of a man drawn and moved by the Cords of a man. No man can come but in Faith, for there is no other coming for a Chriſtian. Theſe three things ſhould be in this Faith.
1. A believing that there is abundance of mercy with the Lord, which if ſhewed and put forth to you and on you, would ſave you abundantly. So argues the Prodigal, Luke 15.17,18. And when he came to himſelf he ſaid, how many hired ſervants of my Father's have bread enough and to ſpare, and I periſh with hunger? I will ariſe and go to my Father, and ſay, &c. Pſal. 130.6. Let Iſrael hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption. The higheſt working of Unbelief is, when men judge their miſery greater than his mercy; The great work of Faith is to get theſe two to meet fairly; and mercy will ſurely prevail. His tender mercy is over all his Works, much more is his abundant mercy above a ſinner's miſery. Cain's words ſhould be left for himſelf, and uſed by none elſe. Gen. 4.13. And Cain ſaid unto the Lord, my puniſhment is greater than I can bear. Or, My iniquity is greater than that it may be forgiven. Words ſounding like the Language of Hell, and not to be ſpoken by any that would eſcape it. I know many ſecure people find no difficulty in that they count believing of this, that there is mercy enough with the Lord. But yet the matter is far otherwiſe. It is mighty difficult to believe the abundance of his mercy, when men are in great preſſures of miſery. The beſt of Saints have ſometimes ſtumbled here. When Moſes is pleading with the Lord for mercy to Iſrael, Numb. 14.17. And now I beſeech thee, let the power of my Lord be great, according as thou haſt ſpoken, and pardon, I beſeech thee, the iniquity of this people according to the greatneſs of thy mercy. As if Moſes had ſaid, Lord, thou haſt proclaimed thy Name, and I heard it, and believed it; but I did not think that their wickedneſs would have been ſo great, as now I find it to be. Was not Moſes a great Believer? yet he ſtumbled in this point of the power of God's Mercy. Numb. 11.18,23. Iſrael murmureth for fleſh, God promiſeth a whole months diet of it. What ſaith Moſes, ver. 21, 22? How doth the Lord anſwer him? ver. 23. And the Lord ſaid unto Moſes, Is the Lord's hand waxed ſhort? thou ſhalt ſee now, whether my word ſhall come to paſs to thee, or not. This great man's Unbelief was greatly aggravated, in that he ſaw the Lord bring that people out of Egypt, with Signs and Wonders, and with a mighty Hand; he ſaw them daily fed, cloathed, and led, and protected with Miracles of divine power and mercy; yet one new difficulty ſhakes his Faith. When Paul gives us his laſt account of his Faith (for that Epiſtle was his laſt Writing) he lodgeth his Faith on divine Power. 2 Tim. 1.12. I know whom I have believed, and I am perſwaded that he is able to keep that which I have committed unto him againſt that day. If I be perſwaded that he is able, I ſhall not doubt of his being willing to keep that charge ſafe I have committed to him. Let the eye of Faith take up clearly the power of mercy, and the Faith of its application to thy benefit, will be the more eaſie. But he is a rare Believer, whoſe view of the power of mercy is not darkened, by a clear ſight and deep ſenſe of his own great miſery, at leaſt, at ſometimes.
2, To come for mercy in Faith, is to believe the Fitneſs and Sutableneſs of God's mercy to our miſery. Here many ſtumble wofully. Their Queſtion is, Am I fit for mercy? when it ſhould rather be, Is his mercy fit for me? And this Queſtion every ſenſible Soul can anſwer; the other none in Heaven or Earth can anſwer. If any man think himſelf fit for mercy, of all men, that man is moſt unfit for it, and fartheſt from receaving of it. But every ſenſible Soul will ſay, Though I be unfit for, and unworthy of mercy, yet mercy is very fit for me. Is there pardoning mercy with God? who is it ſo fit for as a guilty vile ſinner? Is there ſaving mercy with him? Who is it ſo fit for, as for a loſt man, as I am. Come to the Throne of Grace for mercy, in Faith of this, mercy is fit for me exactly, though I be utterly unworthy of it. They that think they are fit for mercy, will never get it, nor indeed can ask it. But they that think they are needy of it, and that it is fit for them, will both ask it and get it.
3. To come to the Throne of Grace in Faith for mercy, is to believe that there is all good will in him that ſits on this Throne to give and ſhew mercy. It is implyed in the Text, Let us come to obtain mercy. But what, if when we come, he will not ſhew mercy? That is an ungodly Suppoſition, miſchievous to our ſelves, and reflecting upon God. He hath mercy in abundance to give, he delights in giving, he never refuſed mercy to any that came for it, he hath promiſed he never will; and why ſhould men harbour ſuch a ſuſpicion, that we may come and not obtain? Benhadad could adventure on a report that the Kings of Iſrael were merciful Kings; and yet Ahab was one of the worſt of them. 1 Kings 20.31. And ſhall not ſinners come upon a more ſure Report of the mercifulneſs of the King on this Throne of Grace? It is on this Truth of the Lord's good will to ſhew mercy, that our Faith ſo readily halts: Many think they ought not to believe this good will to ſhew mercy; I would have you conſider ſome inſtances of Chriſt's dealing with Sinners. John 4.10. Jeſus anſwered and ſaid unto her, If thou kneweſt the gift of God, and who it is that ſaith to thee, Give me to drink, thou wouldeſt have asked of him, and he would have given thee living water. Where we are to regard. 1. To whom theſe Words were ſpoke by our Lord; to a Samaritan, a vile Creature, as to the former courſe of her life, a blind, ignorant, ſottiſh Sinner, that was guilty of refuſing Christ a Cup of Water, the greateſt Sin ſhe ever committed in her Life. 2. What our Lord ſaith to her: If thou kneweſt me, thou wouldeſt have asked; if thou hadſt asked, I would have given thee living Water, And before he had done, he made her know him, made her ask, and gave her of his living Water. But that I mainly obſerve from the Word of Chriſt, is a Truth, which few will believe when they hear it, even few Believers themſelves will believe it as they ought: That Chriſt is more ready to give begging Sinners eternal Life, than they can be to give Chriſt himſelf a Cup of cold Water. Our Lord ſaith it, but men will not believe it. Another of Chriſt's Words is in Luke 11.13. If ye then, being evil, know how to give good gifts unto your Children, how much more will your Heavenly Father give the Holy Spirit to them that ask him? Chriſt makes the compariſon favourably, ver. 11, 12. Of a Child's asking Neceſſaries; will a Parent refuſe that deſire, and give what is hurtful? But conſider our Lord's deſign in this ſaying: It is plainly to encourage to ſeeking; and the Argument he uſeth, is from the greater Love and readineſs in God to give the beſt things, than earthly Parents have to give their Children, the Neceſſaries of this life. The preference is not here given to God's greater Riches and fulneſs, than that of parents, who may have their Children beg of them, what they have not to give, as in Lam. 4.4. But it is a preference given to God's greater willingneſs to give. Now who believes this, and makes the juſt Application to their own Caſe? and ſay confidently, The Lord is much more willing to give me ſaving mercy if I ask it, than I am to give a bit of bread to maintain the life of the neareſt and deareſt Relation I have in the World.
Appl. I ſhall only add a few Words of Application.
1. There is no principle of natural Religion engraven more deeply on the Hearts of men, than that there is miſery in men, and mercy in God, and that God's mercy only can relieve men under this miſery. This runs through the whole World in all Ages, and will continue as long as ſenſe of miſery is in men, and any Notions of God are preſerved in the minds of men. And theſe Sentiments are not to be defaced. Attempts of Atheiſts are damnable to themſelves, but vain Efforts againſt the Rock of Ages.
2. Notwithſtanding of this, God's true mercy in Jeſus Chriſt, is the greateſt Riddle, Offence, and Stumbling-block to all natural men. God's mercy they like well enough, and would have applied to their own relief under miſery: But God's only and true mercy in Chriſt, they cannot away with: That there is no mercy with God for Sinners, but what flows through the Blood of Jeſus Chriſt: That God's Love ſhould appear in ſending his own Son, under the charge of mens Sin, and under the ſmart and feeling of their miſeries: That as God ſhews mercy only this way, ſo men that would have it, muſt only ſeek it this way; the World never did, never can, never will underſtand, nor reliſh it, nor betake themſelves to it. They would have mercy to come to them another way, and ſo ſeek it and look for it in vain, and periſh by the miſs of it,
3. There is no Addreſs made to God, more honourable to God, more acceptable to him, and more becoming a miſerable Sinner, than an Addreſs to God for his mercy. It is his Glory to be the Sovereign Lord of mercy; it is his Honour to be attended with the Addreſſes of miſerable men; it is his delight to diſpenſe mercy to the Addreſſors. What is more becoming God than to ſhew mercy? and what can be more fit, than that a miſerable Sinner ſhould beg his mercy?
4. There is no Provocation more common, than ſinful ways of begging God's mercy. I ſhall briefly inſtance in a few. Many profane careleſs Creatures, have this Word frequently in their mouths, God be merciful to me, who yet have no more ſenſe, either of God or of themſelves, of his mercy or of their miſery, than the Ground they go on. This is a groſs taking of God's Name in vain. Undue Addreſſes to God for mercy, are great Provocations. Some beg only outward mercies. Such people would like this Text well, if it had been, Let us come that we may obtain Gold and Silver, and Health, and long Life. If Prayer was ordained by God for ſuch mercies, the Throne of Grace would be crouded with Supplicants. But you will never ply Prayer rightly, till you underſtand that there is ſomething to be got at the Throne of Grace, that is better in it ſelf, more needful for you, and that will do you more good, than all that the World hath to give. Some beg mercy, only when they are under God's afflicting hand. Pſal. 73.34. When he ſlew them, then they ſought him. Some beg God's mercy limitedly; they only beg one mercy, and deſire no more: His mercy is of a large extent, and we ſhould beg it all. We may beg a particular mercy according to our preſent felt neceſſities; yet we muſt not make an exception againſt any act of mercy. We muſt not beg the mercy of Pardon, with a Heart-quarrel againſt the mercy of Sanctification. The Lord be merciful to thy ſervant in this thing, 2 Kings 5.18. was a faulty Prayer, if there was any ſincerity in Naaman. Though we may ask any particular mercy, yet we muſt lay open our Hearts to the whole flood of mercy. Pſal. 119.132. Look thou upon me, and be merciful to me, as thou uſeſt to do unto thoſe that love thy Name. So Pſal. 106.4,5. Laſtly, Some beg mercy for themſelves and for their Idols in the ſame Addreſs. One part of their Prayer is for mercy to themſelves, and another part of it is for mercy to their Idols. Is not that a woful, ill-made Prayer? and yet how frequently is it done? Idols are ſuch things as have a greater, nearer room in the Heart than God hath. Whatever is more loved, feared, truſted, and delighted in more than God, that is an Idol, be it the beſt or baſeſt thing we can name or think on. Theſe Idols are of two ſorts, Lawful, and Ʋnlawful. Not that it is lawful to have any Idol; but many make Idols of lawful things: Such things I mean, that in their proper place, may be ſought, and lawfully uſed; but are wofully abuſed, when put in God's room. Theſe are the moſt dangerous, becauſe leaſt perceaved, Idols. Chriſtian, it is lawful to love thy Relations, to pray for Wife and Children, to beg God's Bleſſing on thy lawful diligence in thy Calling; but watch well, that none of theſe lawful things come in betwixt thy Heart and God; if they do, thou will fall into this Snare, of begging God's mercy to thy ſelf and Idols in the ſame Prayer. Ʋnlawful Idols, or Idols in unlawful things, are Sins, Luſts, and Heart-plagues. Wo to him that begs God's mercy to them: We ſhould daily beg God's mercy againſt them. The more mercy, (that is forbearance) God ſheweth to ſuch Idols, the more Wrath, and the leſs mercy he ſhoweth to the man himſelf. God's mercy cannot be ſhown both to a man and his Idols. The pureſt mercy is then ſhewn …o a Man, when the Lord dealeth ſeverely with his Idols. Kill my ſinful Idols, and ſave me, is a fit Prayer at the Throne of Grace; and he is a happy man that gets it anſwered.
5. Sinful Addreſſes for God's mercy, are great Provocations of his Wrath. His mercy is ſo Sacred a Name of God, that he will hold no man guiltleſs that taketh it in vain. In this matter, the beſt contract much Guilt: All have many ſins in their holy things, and in their Approaches to the Holieſt of all, the Throne of Grace, and do ſtand in need of Attonement. And we ſhould all come to the Throne of Grace for mercy to pardon the Sins that are in our ſeeking of mercy. But where then ſhall the Ungodly and Sinner appear? He periſheth for want of mercy, he ſhould come for it, and he cannot come for mercy, while he is what he is, but he provokes the Lord to more Wrath againſt him. This is one of the inextricable Straits that every Unbeliever is in, that nothing but Sovereign Grace and mercy can bring one out of. Look to him for this deliverance, and he will ſhew you mercy.