The Valley of Vision, Sermon 4
SERMON IIII.
Hoſea. 14.2.
Take away all iniquitie, and receive us graciouſly, &c.
AS every Nation in the world hath ſome peculiar language, whereby they doe converſe mutually one with another: ſo it is true alſo of all the graces of God which the Apoſtle cals the fruit of the Spirit; every grace of the ſpirit it hath a peculiar tongue, or language, a form of ſpeech, whereby Chriſtians converſe with God.
There is one language of faith, another of repentance, another of prayer, another of zeale, another of thankefulneſſe. Each of theſe, they have ſeverall words, ſeverall kinds of dialects whereby they expreſſe themſelves. The words of faith are victorious words; the words of thankfulneſſe are glad, and chearfull words: the words of zeale are fiery, the words of prayer are winged, the words of repentance, bitter, and heavy words.
Each of theſe languages, and all ſorts of words, they have their particular tones, and acccents, whereby they expreſſe themſelves, whereby pronunciation is made. For faith forceth out her words, thankfulneſſe poures out her words, repentance drops them out, zeal flames them out, and prayer darts them out. There is none of all theſe languages, but we have a modell of them in this ſhort Scripture. The language of repentance, that is in thoſe words, Turne to the Lord. The language of prayer in thoſe, Take away all iniquity. The language of faith in thoſe, Receive us graciouſly. Of thankefulneſſe in thoſe, we will give the calves of our lips. And leſt any of theſe ſhould be wanting, we may find the fifth too, the language of zeale, that is in the Prophet that excited the people to theſe duties: Take with you words, and turne to the Lord, or turne to the Lord; and in turning, take words and ſay, &c.
Some of theſe words I have ſpoken of already: you may remember I divided the whole into two parts, A rule of excitement, and a rule of direction. The excitement to two duties; the duty of action, Turne to the Lord, and the duty of elocution. In generall, take to you words: and in particular it hath reference to this forme, ſay thus to him, make your prayers after this; if you cannot doe that, uſe this prayer, that was the excitement.
The rule of direction, or forme of prayer, and thankefulneſſe that he gives them, followes. That conſiſts of two parts.
One part is for the donation of grace, Take away all iniquity.
The other is promiſſorie for the returning of grace, the grace of thankefulneſſe. So will wee give the calves of our lips.
I am yet in the former of theſe, and that conſiſts of two parts, the precatory.
One part is deprecatory, for the removall of ill, Take away all iniquity.
The other is ſupplicatory, that is, for the pouring out, or the effuſion of good, the beſt good, the good of grace, receive us graciouſly.
I am yet in the former part, I conſidered three parts, according to the three words, for they have all their phaſis.
It is not, take away ſinne, but take away iniquity, it is a word of weight.
It is not take away our iniquities, or this, or that iniquity, but all, the reaſon of that I gave alſo, the extent of it for the removing of all, you heard it.
The manner of removall that the people muſt beg, that is in this [Take away] all, a word that is very full, of a large ſignification. It is more then forgive. Compare it ſtrictly with the nature of the word, and it is more then crucifie.
The forgiveneſſe of ſins, that properly concerns culpa. Sin may be committed where it is forgiven, according to the eſſence of it; it is not alway wholly crucified, and taken away. It is more then ſubdue, and mortifie, and keep under ſinne. Sin may be mortified, though the dregs, and lees, and ſeeds of it are ſtill behind, it ſhall never be put out wholly, out of any veſſel of election in this life. But this word in the prayer extends to both: Take away, both the ſtaine, take away the corruption, take away the guilt, take away the defilement: Take it out of thy ſight, that it accuſe us not, that it condemne us not, that it deſtroy us not, and expoſe us to thy judgements: and take it from us too, that it defile not, that it corrupt not, that it ſpread not. It is as much as thoſe two words in Pſal. 103. that forgives, and heales, and thoſe two in two, pardon; and cleanſe, it includes both, this taking away. Take it away from us, and take it away from thee; let it have no more reſidence in our hearts, no more appearance in thine eyes, from below, from above, both take it away.
Nay yet further, if we ſhall gather together all thoſe phraſes, and forms of ſpeech in Scripture, to expreſſe the pardon, and forgiveneſſe, and removing of ſinne, all comes within the compaſſe of this one phraſe. Not to obſerve ſin, not to impute it, not to remember it; to remove it, to cover it, to pardon it, to caſt it behind his back, to ſhut his eyes upon it, to caſt it into the bottome of the ſea; in a word, to purifie, to purge, to cleanſe us from it; there is as much in this one word, to take it away.
It is a word ſo weighty, that that frivolous diſtinction that is uſed by the Church of Rome for the defence of their doctrine of ſatisfaction. I wil not ſtand upon it, the diſtinction is this; that when ſin is pardoned, the pardon of ſin it extends in part to the guilt; but it doth not extend for the removall of all puniſhment, becauſe there is the penal part of ſatisfaction after to be performed in purgatorie. A diſtinction that will not ſtand before this word; to Take away: for if there be ſome puniſhment that God exacts ſtill, ſin is not taken away. It is a frivolous diſtinction that ſtands not with ſence; for that that is taken away is not; that that hath no entity hath no guilt, that that hath no being, obligeth not to puniſhment.
Beſides, it is not only in it ſelfe frivolous, but injurious to the ſatisfaction of Chriſt, as if his bleſſed merits, and interceſſion were able to quench the greater fire, and not to put out the leſſe, as if it were able to free from eternall death, and not from temporall, not a death, but a dying.
Beſides, if God have pardoned, or taken away ſin for the merits of Chriſt, then it were unjuſt for God to exact it; A man that forgives a debt once, it is unjuſt to demand it. If God have pardoned it, (and if he hath taken away ſinne, he hath pardoned it; if he have pardoned it,) how ſhall he be ſatisfied in puniſhing againe? He that is gracious in pardoning, will hee not be true in keeping his promiſe? Nay, he that is juſt in pardoning, as the Apoſtle ſaith, hee is juſt and faithfull to forgive ſinne; will he be unjuſt in exacting that puniſhment that he hath remitted?
It is true, the queſtion is not about the pouring out of temporall puniſhments in this life; for ſo oft times God doth, even when he hath pardoned ſinne, he puniſheth it in his deareſt ſervants: but thoſe are not puniſhments, but chaſtiſements, and inſtructions. So Davids, it was not ſaith Saint Auſtin a puniſhment, but a plaiſter that God laid to David to cure his ſinne, it was not a puniſhment inflicted for ſinne. That is not the queſtion about puniſhment continuing in this life, becauſe they have not the nature of puniſhments. But the queſtion is about puniſhment properly ſo called after this life, whether it ſtand with Gods juſtice and truth, or Chriſts merit, that there ſhould be any part of ſatisfaction, after God hath pardoned, and taken away ſin.
It is a doctrine that will not ſtand before any of thoſe words whereby pardon of ſin is ſet forth in Scripture. In Iſa. 38. God ſaith, he will caſt their ſins behind his backe; that is a full word. In Iſa. 44. he ſaith, he will remove them as a cloud; that is another full word. In Mich. 7. he will caſt them into the bottom of the Sea; another full word. In Jerem. 31. he ſaith, hee will not remember them, he will forget, & forgive them. And here, and in other places he will take them away. Their doctrine will not endure the tryall of theſe places, they cannot ſtand together. For if God puniſh, how doth he remove it? and if God revenge ſin, how doth he caſt it out of his preſence? how doth he forget it? for to puniſh is not only to remember it, but ſharply to remember it, if the paines of purgatory be ſo ſharp as they ſay.
But if we look to the phraſes, ſee how God expreſſeth the contrary, I will caſt them Behind my backe. How is that? I will not looke upon them; that that is behind God is not before; that that is not before, is not ſeene, is not taken knowledge of. God takes no knowledge of them, therefore he puniſheth not. And ſo, I will remove them as a cloud. A cloud, when the water is drawn forth of it, there is no more foot-ſteps, or appearance of it: ſo God promiſed to make their ſins, they ſhall be ſo far from ſending out vapours of provocation, that they ſhall be as a cloud, they ſhall vaniſh. Again ſaith he, I will drowne them in the bottome of the Sea. It is true, Gods eye pierceth to the bottome of the Sea, and further; he looks to hell it ſelfe: but he ſpeaks after the manner of men, that that is at the bottome of the deep, is not able to be fetched backe by any creature, or by man; no man can goe to the bottome of the Sea to ſearch for any thing that is there, that is laid up ſure, that man cannot come neare it: ſo God will hide ſin. That that is in the bottome of the Sea is more ſafe, then that that is at the bottome of the greateſt mountaine; for Art may dig there; but Art cannot come at the bottome of the Sea: even as that that is at the bottome of the Sea is taken out of mans ſight, ſo will I wipe your ſinnes out of my ſight. Farther, I will not remember them; that which God covers, he calls not to account for; that that God remembers not, he will not revenge; that that God caſts behind him, he will not caſt his eye upon; that that God takes away, he will not examine. If ſinne come to this paſſe, that God pronounce it to be taken away, it ſhall never appeare more; that that is buryed, he hath taken it away, it is eternally hid. Saint Auſtin underſtood this well, when he made that excellent gradation in one of his Sermons; ſaith he, if God once cover ſinne, then it is playn that he would not ſee it; if he will not ſee it; hee will not cenſure; if he wil not cenſure, he wil not puniſh; if he will not puniſh, he will pardon. Nay, he hath pardoned; that that he ſaith to take away, is to pardon; to pardon, is to blot out of the book of his remembrance, that it never riſe for accuſing, or condemning. We ſee that diſtinction of theirs will not ſtand before this word, Take away our iniquities. So, now the points hence are theſe two: The reaſons why the Prophet chooſeth this word, for he might have had great variety: not pardon thou, that is as much, not pardon, or forgive iniquity: but here is a fuller in regard of the effect. Take away. It is for theſe two reaſons.
Firſt, he would draw them to acknowledge that ſin was burthenſome, that they did deteſt, and loath it: For no man will have that taken away, that he delights in. It is plain, the Prophet would have them expreſſe ſuch affections, that it might appeare that their ſins were odious and abhominable, and they delighted not in them: no men would have that removed that they take pleaſure in. While ſin is but the paſtime of the impenitent heart, no man deſires it ſhould be taken away: but the prayer of a wicked mans heart is contrary, Lord, that I may fulfill my luſts, that my ſinnes may thrive, and goe on. Where ſin is ſweet, and delightfull, that man cannot wiſh that it ſhould be taken away, theſe are repugnant. But where a man wiſheth it to be taken away, and pardoned, it is plain there it appeares a burthen, and heavie. Looke, in any thing naturall, and civill: A ſervant, a man deſires not to put him away, while he is profitable, but if he be unſerviceable. You caſt not away a garment while it is uſefull; but when you have done with it: when they will ſerve for your wearing, you will keepe them; no man will caſt a way that that he hath profit, or pleaſure by: It is either ſomewhat that is hurtfull, or unuſefull that men caſt away. So is the nature of ſinne; ſinne only is unprofitable: what fruit have you in thoſe things, ſaith the Apoſtle. Sinne is that which is only hurtfull, it expoſeth men to great danger: therefore if a man would truly prepare, and fit his heart, that he may ſpeak with enlarged affections for the pardon of ſinne, let him learn firſt to come to the ſenſe of it, to know that ſinne in its nature is a burthen. David calls it ſo; my iniquities are gone over my head: A heavy burthen, greater then Aetna, greater then all the mountaines pyled one upon another: but while ſin is pleaſing to the ſoule, ſo long it is not a burthen. Water, in its place doth not gravitare. If a man be at the bottom of the Sea, and all the waves be on him, hee feels no weight; If he be out of the ſea, a paile of water is heavie. Why? in the Sea it is in its place. Sinne, when men delight in it, is in its place, it hath no weight: he that truly deſires to have it taken away, he muſt find it burthenſom. A man that is in danger of drowning, hee will cry with fervency for help: a man that ſees the danger of ſinne, it will make him cry and roare. The reaſon why we do not cry with ſuch fervency for the removing of ſin, is, becauſe we feele not the ſting, and ſharpneſſe of it: Therefore a good Chriſtian makes this a part of his ſtudy, that hee may bring himſelfe to find ſinne burthenſome: And that may be done by theſe meanes.
If he oft repreſent the purity of that law that ſin tranſgreſſeth, the law of God.
The glory of that Majeſtie that ſin provokes, the Lord of Hoſts.
The blood of that Saviour that ſin crucifies, the Lord of life.
The honour of that profeſſion that ſinne diſgraceth, the profeſſion of Chriſtianity.
The loſſe of that happineſſe that ſinne endamageth, the loſſe of heaven.
The bitterneſſe of that place to which ſin expoſeth, eternall condemnation.
The comfort of that conſcience that ſin makes ſhipwrack of; that is, the conſcience that is within a man, that ſhall either be a veſſel of comfort, or woe. He that layes all theſe together, will begin to apprehend that ſin is burthenſome, that ſinne hath weight on it: and that the Prophet provokes them to by this word. The word ſignifies to take a burthen from a man that is over-weary: So the ſame word is that that John uſeth concerning Chriſt, The Lamb of God that taketh away the ſins of the world. The weight of ſinne lay on the world, Chriſt comes, and takes it away; he takes it upon himſelfe, that he might take it from us: That they might underſtand thus much, therfore he chooſeth this word of weight. That is the firſt reaſon to bring them to this acknowledgment that their ſin was diſtastfull, and burthenſome, becauſe they could deſire God to take them away.
Secondly, another thing it implies, is, hee would hereby bring them to the acknowledgment of the author of pardon of ſin. He would hereby let them underſtand who alone is both able, and willing to take away ſin. That is not in the power of any creature, or man himſelf, or any Angell, or Prophet, or Apoſtle, or Saint whatſoever. Here is the ſecond thing requiſite in every true convert.
Firſt, he muſt find ſin burthenſome.
Secondly, that he acknowledge God to be the author of the pardon of it. It is in vaine to come before God, and not to know this. He that comes to God, muſt believe that he is. He that comes to God to remove his ſin, muſt believe that God muſt remove it.
Shall we come to God, and believe, and truſt the merits of others to remove ſinne? It is to mock God. Let our adverſaries of Rome look to this; though they pretend God to be the author of pardon, yet let them ſee how it will ſtand with thoſe poynts. One concerning the doctrine of merit: and the other concerning free-will. For if the Saints by the merit of their interceſſion, can procure pardon; or if thoſe, to whom the power of the keyes is committed, can properly, virtually, efficaciouſly, and directly remove, and take away ſinne: it is plaine, they that hold theſe, cannot acknowledg God to be the ſole author of pardon.
But the Scripture runs in another phraſe: God expreſſeth it ſo, and teſtifies of himſelfe, that none elſe can doe it. Iſa. 43. I the Lord blot out your iniquities. The Prophet acknowledgeth ſo much: To thee O Lord belongeth merciemercy and forgiveneſſe. As merciemercy and forgiveneſſe belong to God; ſo the taking away of ſinne, that is to thee alone, It hath the force of an excluſive, becauſe the depth of merciemercy belongs to him: therefore forgiveneſſe.
And we are happy that it belongs to him, God knows what ſucceſſe we ſhould have, if it were truſted to men that are ſo unmercifull. Nay, if it were in the hands of Angels, though they be charitably, and well-affected to us, that are their fellow-members; yet there is a great deal of difference; the bowels of Angels would be ſtrait if they were the diſpenſers of it. No, it muſt be a fountaine that cannot be drawn dry; it muſt b… an infinite hath that muſt waſh the ſou…e, and that cannot be done but by the bath that is taken from Chriſt, and the merciemercy of God.
The Jewes that were ignorant, and knew nothing in the time of Chriſt; they knew that, who can forgive ſinnes but God? Though they miſapplyed it, yet it is was true in the theſis, and in the generall, who can forgine ſinnes out God? And Chriſt, unleſſe he had been God, could not have forgiven ſins; who can forgive ſinnes but God? Cyr…l well upon the place, gives the reaſon, it muſt needs be ſo, becauſe God is the Law-giver, and the Judg; ſaith he, to whom can it poſſibly belong to pardon, and paſſe by, and wipe away the tranſgreſſions of the law, but to him that is the giver of the law? Therefore none of the Prophets or Apoſtles durſt ever arrogate this priviledge. Nathan when he was ſent to David, though he had a commiſſion from God, durſt not ſpeak in his own name, but the Lord hath pardoned. And if there were no Prophet or Apoſtle durſt aſſume ſo much, ſhall we that are men, far inferiour in place, and piety, and thoſe ſpeciall intercourſes of the love, and knowledge of God?
It is true, there is a power given to Miniſters declaratorie, to publiſh, and pronounce pardon to the truly repentant: but the power of abſolution properly ſo called, and the power of taking away, and pardoning, that onelyonly God keeps in his own cuſtodie. Saith Ambroſe well, the Miniſter of God doth that that belongs to his duty, when he declares, and publiſheth pardon to the repentant; but he exerciſeth not any power and authority, it is but Miniſteriall. Therefore Saint Auſtin obſerves well, that when Chriſt gave this power to his Apoſtles, and Diſciples, whoſe ſinnes ye remit, they are remitted: he firſt premiſeth, he breathed on them, and ſaid, receive yee the holy Ghoſt. Saith he, firſt they received the holy Ghoſt, and then whoſe ſinnes yeremit, they are remitted: For it is the holy Ghoſt that puts away ſinne, and not you: It is Auſtin's obſervation.
And we may further obſerve, that Chriſt, when hee healed any, commonly hee pronounced forgiveneſſe of ſinnes: but the Apoſtles, though they healed many, yet we never read that they uſed this word. To note, that Chriſt gave the power of healing to them, but he kept the power of pardoning to himſelfe: Further then it is miniſteriall, hee kept the power of putting away of ſinne to himſelfe; for it is an act of Majeſtie, it cannot be ſo to others. God may make Angels to declare it, or men, but the power is proper to him. Chriſt gave the power of healing to the Apoſtles, but hee kept the power of pardoning to himſelfe. Saint Auſtin preſſeth it againſt the Donatiſts ſweetly, who would faine have got the power to themſelves. Auſtin askes the queſtion, tell me the vertue of whoſe name takes away ſinne? He ſpeaks of himſelfe; is it the name of Auſtin? is it the name of Donatus? it is neither the name of Paul nor Peter: who is Auſtin? who is Donatus? And the Apoſtle preſſeth it, who is Paul? and who is Apollo? but the Miniſters of CHRIST? But who is it that takes away ſinnes? GOD Himſelfe.
This is the ſecond thing the Prophet would bring them to know and acknowledge in this word; O Lord to thee belongs merciemercy and forgiveneſſe; thou art the Father of merciemercy: we can feel the ſmart of ſinne, but cannot remove it; thou muſt either take it away, or elſe it will not be taken away, therefore ſhew merciemercy, and come among us; either take it from us, or elſe it will take us from thee; remove it from us, and remove it from thee: Take away ſinne, and receive us graciouſly. I have done with the firſt part, the precatory part, which concernes Malum tollendum, the evill to be removed, the evill of ſin.
The ſecond is, bonum largiendum, in theſe words, …ke away all iniquity, and receive us graciouſly. It is in the Originall, and ſhew us good. Yet in the Originall a little further, Take away iniquity, and receive good. Like that phraſe in the Pſalm, He received gifts for men; that is, he gave gifts to men. Receive good; that is, ſhew good: ſhew thy grace; that is, as it is well interpreted in Engliſh, receive us graciouſly.
Two things are to be conſidered in it.
One that I propounded in the forenoon, though I came not to it; that is the connexion of this part to the other.
The other is the order of this part with the other, why it is joyned, or added to the other clauſe, and why it followes it; I ſhall hardly ſpeak of all.
But let us looke upon the connexion; why is this clauſe added to the other? Is not this enough; take away all iniquitie? It ſeemes this is ſuperfluous: for whereever ſinne is pardoned, grace is conveyed: where GOD takes away ſinne, he diſcovers grace: and where hee crucifies the old man, he ſtamps the image of the new: where hee frees from death, he gives intereſt to life; where ſinne is pardoned, ſalvation is ſtated upon the ſoule; what need this follow? this one word, take away all iniquitie, is all the expreſſion that need to be uſed.
But the Prophet would bring them to a greater enlargement, and it is added for ſpeciall reaſons, I will bring them to theſe three.
Firſt, it is added as a clauſe of illuſtration, Take away all iniquitie, ſo ſhew thy ſelf gracious & favourable. Noting this, that there is nothing doth more magnifie the goodneſs & glory of God, then the pardon of ſin; nothing doth more ſhew his grace then that: As if he had ſaid, thou art the Father of merciemercy, & we have need of mercy, thou haſt mercy for thouſands; and we are thouſands that beg it, we pray thee to pardon our ſins, and manifeſt thy merciemercy in pardoning, by receiving us graciouſly: ſhew us grace in the pardoning our ſins. It is the greateſt evidence of the merciemercy of God in the pardoning of ſinnes; it is that that glorifies God moſt. It is well ſaid by the Pſalmiſt, that his merciemercy is over all his works: and we may ſay of the grace of pardoning, that it is over all his other mercies. There are other mercies that God ſhewes us, that concerne our temporall eſtate; O, theſe come not within compare. Nay, ſpirituall mercies, if he preſerve any, it is the grace of cuſtodie. If he deliver any from danger, it is the grace of liberty: If he accept our prayers, and receive them at our hands, that is a teſtimonie of merciemercy, the grace of acceptation: but if he pardon ſinne, that hath all in it; that is Gods tender merciemercy, in that he ſhewes bowels of merciemercy. He opens his casket of mercy in all favours; but hee opens his owne bowels when he pardons ſinne; that includes all mercies; that David calls his tender mercies: Over all our works it is, even over the worſt workes of ours, which is ſinne: Over all Gods works it is, euen over all the beſt of Gods works beſides, in creating, preſerving, and keeping. It is that that ſhines, and breakes forth, and ſurpaſſeth all other his attributes; it is that that glorifies God moſt, that honours him: yea, that God himſelfe hrnours moſt. His grace and goodneſſe appeared in the creation of the world; that was a great mercy, merciemercy budded out then, but that was not ſo great a mercy as the pardon of ſinne. For nullitie, though it be farre off from God, yet it is nearer God then ſinne and iniquity is, becauſe that is more repugnant, and contrary to his nature: it is more to pardon a ſinner, then to create a world; it is more to pardon one ſinner, then to make a million of men.
It is over his works of power, over his works of juſtice. Juſtice is ſeen in puniſhing of ſin, God ſhews his power in that: but there is a greater power ſeen in the pardoning of ſinne, it is plain: His power in executing of juſtice, it is as the ſtrong man; but his power in magnifying his mercy is as the ſtronger man, for it binds the hands of juſtice; the ſtronger man comes and binds the ſtrong man. Grace and merciemercy are the ſtronger attributes, ſtronger then juſtice; though both be the ſame in God; yet in manifeſtation it prevailes, and exalts it ſelfe againſt juſtice. If Gods power be ſeen in puniſhing, much more in pardoning, becauſe merciemercy conquers juſtice.
Beſides, ſee it in our ſelves; for a man that puniſheth another, it argues he hath power over another: but he that pardons him that deſerves to be puniſhed, ſhews … …ee not only hath power over another, but over himſelfe, becauſe pardon is both an evidence of that power that ſhould have been in puniſhing, and of a further power in ſparing. So the force of mercy is double to that of juſtice, it magnifies Gods power more, it is the laſt act of divine juſtice, the pardon of ſinne.
Therefore in Scripture, merciemercy hath the prerogative above all other attributes in many reſpects.
Of antiquity, it is older, (in regard of manifeſtation, we ſpeake ſtill) for merciemercy and love budded out in the creation of the world (we ſpeak of the effects of it) but juſtice was not manifeſted till man had tranſgreſſed. It was one day older in the manifeſtation then judgement was; then judgement took place, when Adam tranſgreſſed, merciemercy was before.
It hath the prerogative of alliance; for though the juſtice of God be himſelfe, as well as his merciemercy: as all is but one act in God, his juſtice, and wiſdome, and power, and merci…, all are himſelfe; yet mercy is his more proper work: Therefore in Scripture, judgment is called his ſtrang… work, I will bring a ſtrange worke; that is, I will execute juſtice. He calls it a ſtrange worke, as hetrogenicall, and contrary to his nature; he is forced to execute judgement, our ſinnes compell him: If it were not for ſinne, he would not manifeſt judgements. Though both be naturall, yet mercy is more naturall in regard of the effect of it: It is nearer.
Thirdly, It hath the prerogative of latitude, it hath a greater extent: he executes juſtice ſeldome, and upon ſome few; all men taſt of his merciemercy. There is no judgement that God executes, but merciemercy is mingled with it. Goe over any that were executed ſince the beginning of the world, ſtill there was mercy in it: but there is merciemercy often manifeſted, when there is no judgement in it. Here is the difference, judgement is never entire, but there is ſome merciemercy in it; merciemercy is alway entire, and there is no mixture of judgement in it. See the effects in regard of extent, God ſaith he will puniſh to the third and fourth Generation, the Fathers upon the Children: that is a long time, but it is nothing to his merciemercy, I will ſhew merciemercy to thouſands of generations. A thouſand Generations is longer then the world ſhall laſt; For there were but 42. generations from the Creation to Chriſt: a hundered generations is like to be longer then the world ſhall laſt; yet God will be mercifull to thouſands of Generations, if it laſt ſo long; or if not, hee will be ſo for ever, a large periphraſis, Mercy hath the prerogative of extent.
It hath the prerogative of honour, it honours God more, and God honours it more. He makes mention by his ſpirit in Scripture; when he mentions judgement and merciemercy, mercy goes firſt. My ſong ſhall be of merciemercy and judgement: MercieMercy and truth are met together, ſtill merciemercy is firſt, God gives it the prerogative. Nay uſually he mentions mer…twice, for once righteous: Gracious and mercifull is God, and righteous. And at the laſt day, when theſe two attributes ſhall be placed at the two hands of God, wee ſhall ſee which attribute hath preheminence, that hath the highest honour to ſtand at Gods right hand: judgement ſhall ſtand at his left hand among the veſſels of wrath, mercy at his right hand among the ſheepe, and the elect.
Laſt of all, it hath the prerogative of duration; for though condemnation (ſpeaking of eternall condemnation, and eternall life,) though condemnation be a line of as great length as eternall life that laſts for ever: yet ſpeaking of temporall puniſhment, compared with the merciemercy of God; ſo we ſee mercy out-lives juſtice in all the expreſſions of it, and that by a great diſproportion.
It is a great diſproportion between yeares and months. In Rev. 11. The holy Citie ſhall be trodden down 42. months, but they ſhall reigne with me for a thouſand yeares. Though moneths be not moneths in that place, I come not now to examine the meaning of moneths: but ſee the compariſon; there is mercy for a thouſand yeares, there is judgement for 42. moneths: they ſhall be troden under foote, but they ſhall reign a thouſand yeares.
It is a greater diſproportion that is betwixt weeks and yeares: ſee that in Dan. 9. Seventy weekes are determined for the tranſgreſſion of my people, that I may compaſſe them with everlaſting kindneſſe. Seventy weeks are determined for tranſgreſſion: God meaſures judgements by weekes, but hee reckons the continuance of his mercy by many yeares, by ages, by everlaſting duration, there ſhall be everlaſting righteouſneſſe.
Yet further, there is a greater diſproportion between yeares and dayes: yet in Iſa. 63. The day of revenge is in mine heart, and the yeare of my redeemer is come. Here is the day of revenge, the yeare of redemption: The day of revenge is in mine heart. There days are years, and years are dayes: but in the expreſſion of them God exalts merciemercy that wee may ſee it hath a larger ſphere to move in.
Yet further, there is a greater diſproportion between a moment and a yeare, nay, between that and eternity. For a ſmall moment have I corrected thee, but with everlaſting merciemercy I will receive thee, as it is in Iſaiah. God threatens to puniſh for a ſmall moment, but his mercy endures for eternity.
Now, to ſum it up, the Prophet would make them underſtand thus much, that nothing magnifies Gods grace and goodneſſe more then the pardon of ſinne: that they might profeſſe it, that they might make it publique to his glory; his glory it is to paſſe by tranſgreſſions, it is a great glory to paſſe by many tranſgreſſions, if it be his peculiar glory to paſſe by any. Where ſinne hath abounded, grace abounds; where grace abounds, glory abounds, where much ſinne is pardoned, He cals them to acknowledge his mercy, and makes it an illuſtration of the former: Take away our tranſgreſſions, and receive us graciouſly. That is the firſt, it is a clauſe of illuſtration.
Secondly, obſerve it as a clauſe of inducement, a motive and argument to perſwade God to forgive them. So, it ſtands thus, Take away iniquity, becauſe thou art gracious, becauſe thou uſeſt to receive favourably, therefore take away iniquity. They begge for grace in the name of grace, and mercy in the name of mercy; ſhew mercy, becauſe thou art mercifull, take away iniquity, becauſe thou art gracious and favourable, therefore take away iniquity. It is the ſtrongeſt motive of all others, to preſſe God from himſelfe to pardon ſin. The point is this,
He that comes before God to begge for merciemercy, muſt bring no other motive but merciemercy.
There is no ſuch ſtrong prevalent motive with God to ſhew mercy, as mercy; Mercy is the thing we ſue for, and mercy muſt make God ſhew it. He expreſſeth it ſo, I will pardon for my name ſake, in one place: For mine owne ſake, in another place: For my owne ſake will I doe this to the Houſe of Iſraell. For my promiſe ſake, in another place; For my mercy ſake, in another place. Here are four, and they are all alike, to ſhew that mercy comes from it ſelfe, it hath a reciprocation, it moves circularly, it begins in mercy and it ends there. For mine owne ſake, that is, for himſelfe, and his mercy is himſelfe. For my name ſake, that is, as much as for my mercy: Thy name is as Oyle powred out, and it appeares that his name is as Oyle, by his mercy, for mercy is that Oyle that Swims over all liquors, it appeares over all other works it is manifeſt to all: For my promiſe ſake, that is as much as for his mercy, for Gods Promiſes are Promiſes of mercy. So all agree in this, for my name ſake, it is a name of mercy; for my Promiſe ſake; they are Promiſes of mercy; for mine owne ſake, he is a God of mercy.
But yet more plaine, when God ſpeakes of ſhewing mercy, he makes it come round, to ſhew that mercy is the thing that he will give, and the ground why he gives it, In Exod. 33. I will have mercy on whom I will have mercy. See how it runs, it is thus, I will have mercy on whom I will, that is, becauſe I will ſo, if we preſſe God for mercy, doe it thus. Lord be gracious, that thou mayeſt be gracious, and be mercyfull, becauſe thou art mercyfull: Pardon becauſe thou art gracious, thy mercy hath an everlaſting Duration. The Pſalmiſt preſſeth it ſo, Have mercy on me according to thy great goodneſſe, and according to the multitude of thy mercies take away mine offences; See how ſweetly he preſſeth it, Have mercy according to thy goodneſſe, he makes it come to it ſelfe; Pardon me according to thy goodneſſe, be mercifull becauſe thou art mercifull: he had no other motive. In another place he hath the ſame Reciprocation, Doe good for thy name ſake, becauſe thou art good deliver me, becauſe thou art good, doe good, and deliver me. It is the ſame reciprocation that Iſaiah makes, Iſa. 63. He hath beene good to the Houſe of Iſraell, for his goodneſſe, and becauſe his mercies are everlaſting. He hath beene good for his goodneſſe. To inſtance no more places, in the new Teſtament there is the ſame reciprocation that John makes, John 1. Of his fullneſſe we all receive grace for grace: mercy for mercy, it is not onelyonly grace after grace, which is a good interpretation, the firſt grace, and the ſecond grace, the grace of Acceptation, and the grace of Strengthning; the grace of pardoning, and the grace of reviving and quickning, all grace is from God. But it hath a fuller ſignification, Grace for grace: Grace becauſe he is gracious, becauſe he is mercifull he ſhewes favour, he turnes it to himſelfe. So, now the Leſſion is this: that, When we come to ſue for pardon of ſin before the Throne of Grace, we have no name to come in but the name of Chriſt.
The name of Chriſt is a name of mercy, that is Gods owne name; he that comes to plead his owne merit, comes in his owne name. He that comes to plead the Merits of any other, pleads in a Strangers name. If merit and ſatisfaction had been that way, then were mercy no more mercy, and grace no more grace, then all the Saints of God were out of the way, for they all went in this path: Mercy was the Citty of refuge to which they went, and the path by which they went. Mercy was the Water in the Well, and the Paile they drew it with; they ſued for mercy in the name of mercy. The Publican, David, Peter; St. Auſtin ſaith of Peter well, I read of Peters Teares, but no man ever read of Peters ſatisfaction, Peter could not goe in that name. Our bleſſed Saviour hath taught us therefore ſo to pray, Forgive us our Treſpaſſes, he taught us not to pray as the Servant in the Goſpell, Have patience with me, and I will pay thee all, Lord be favourable a little longer, lend me a little life, and I will make thee ſatisfaction. No, that is not the Prayer, he that goes that way miſſeth; but here is the Prayer, Pardon and forgive for thy name ſake, and for thy mercy ſake; Take away iniquity, and receive us favourably, receiue us to grace, and Pardon for thy mercy ſake.
This is the Forme that Penitent, faith full ſoules look to God in: No Creature is capable of merits, therefore let men never trouble themſelves with the diſcuſſion of that, it is ſo repugnant that the Angells, though they never ſinned, cannot merit, they doe but their duty. Adam in integrity could not merit, if innocency cannot merit, ſin cannot, if the State of Angells cannot merit, humane cannot. Nay, the Saints that are called out of darkneſſe, and ſanctified by grace, thoſe Saints, though it were poſſible they ſhould never ſin, not ſo much as in the circumſtances of any good Act; that they ſhould not be touched with veniall ſins (as they call them) with no ill thought, or idle word, or unprofitable geſture, if they were borne, and ſanctified from the womb, as John Baptiſt, and Jeremiah, and ſhould continue in a courſe of ſanctification, without any treading awry, they could not merit, when they had done all, they muſt ſay, They were unprofitable Servants. He that doth his duty cannot merit; ye are but Servants when you have done all you can, nay, when you have done all you ſhould (if it were poſſible) that is more then all you can: For that grace that God gives us, though it be a good evidence of his ſpirit, and of juſtification in our hearts; yet that grace of ſanctification is imperfect, and no man makes a perfect improvement of Gods gifts, no man lives according to the meaſure of grace that God beſtowes. Therefore when we have done all we can, we come ſhort of what we ought. Nay, if we had done all we ſhould, all that God requires, ſay, you cannot merit, you are unprofitable Servants, you have done but your duty, you have done but what God requires. If the ſtate of reſtitution cannot merit, ſin and impiety cannot merit. There is in the beſt action that we performe, in the work of Preaching, and praying, and alms, and charity, and deeds of piety, ſo much Leaven, ſo many infirmities, that he that knowes the nature of ſin, and the latitude, and ſmall extent of piety, in his heart, when he Prayes he prayes not onelyonly for the pardon of his ſins, but of his Prayers. And when he preacheth, he prayes not onelyonly for pardon of his ſilence, and neglect, but of his performance; if there be infirmities in the beſt, there is no plea of merit. Our work is onelyonly this, to flie to the Throne of grace, in the name of grace, that is it that is a prevaling, forcible word with God, to plead for mercy, and beg for pardon, becauſe he is gracious. It is a word that ſo prevailes, that it carries alway mercy with it from Heaven, it is that word that God delights in; it is that word about which prayer clucks, as the Wings of the Cherubims, about the Mercy-Seate: The Wings of Prayer muſt flutter about the Mercy-ſeate, about mercy. That is the ſecond thing, to ſhew what the foundation of the pardon of ſin is; none but mercy, it is founded in grace, therefore he adds it to the former, Take away all iniquity and receive us graciouſly, as an inducement to perſwade God to take away all iniquity. That is the ſecond, I will but touch the third.
The Third is, he adds it as a clauſe of perfection, that makes up the perfect enumeration of the graces, Take away all iniquity and receive us graciouſly. There is nothing that a Chriſtian can beg in this World, but it may be brought in the compaſſe of one of theſe two. Theſe two words are as the two Tables of Prayer, like the two Tables of the Law, in theſe two, there are all kind of Petitions, all the evill that is to be removed, is in that, Take away all iniquity, and all good that is to be conveyed in that, Receive us graciouſly. So, that he might make a Perfect Prayer for them, yet very ſhort and compendious, and yet full. Take away all iniquity and receive us graciouſly, this is a Prayer that the Prophet ſtudied, this was the Prayer that the Spirit guided him to make for them. Here are the two hands of Prayer, Take away iniquity, and receive us graciouſly.
If we divide Prayer, as the Apoſtle doth, into foure ſorts, that are rather parts then kinds of Prayer, 1. Tim. 2. I beſeech that Prayer, and interceſſion, and giving of thanks, be made to God for all men, they are all in this forme that the Prophet preſcribes them: Here is the deprecatory part for the removing of ill; Take away all iniquity, here is the ſupplicatory part; for the pouring out of all good, Receive us graciouſly. Here is the gratulatory part, We will give the Calves of our lips.
Take the diviſion of Prayer, according to that ſcantling that David makes, Pſal. 34. For obedience gives the Law to Prayer, he refers the duty of a Chriſtian to two heads, Eſchew evill, and doe good, upon that hangs all the Law, and the Prophets: according to theſe two are the parts of Prayer, one for the removall of evill, another for the infuſion of grace; here are both, the removall of the greateſt evill, take away iniquity, and powre the choiceſt of thy mercies on us; that is mercy, Receive us graciouſly. One part of the Prayer is for expelling of darkneſse, Take away iniquity, the other for the ſhewing of the light of his Countenance, Receive us graciouſly.
Laſtly, if we divide it, as David divides prayer, Pſal. 25. there he makes his Prayer, Remember Lord, and remember not; theſe are the two heads, an affirmative, and a negative, remember not my ſins, but remember me: He deſires God, both to remember, and yet to forget; here are both theſe, here is one part of the Prayer, that God would be mindfull, receive us graciouſly: Another that he would not be mindfull, Take away iniquity, remove it out of thy ſight, forget our ſins, Here is one part, that God would open his eyes, and another that he would ſhut them, ſhut them upon our ſins, open them upon our perſons. The one part of the Prayer fits the ſin, the other the ſinner: For ſin, they pray that God would put it from them, and remove it; for themſelves, they pray that God would take them to him, and receive them to mercy.
Men, when they puniſh ſin, they cut off the Sinner; but they cannot take away the ſin: God is otherwiſe in his proceeding, he takes away the ſin, and ſpares the Sinner. To make up the perfect part of Prayer, here is the evill to be removed, and the grace to be beſtowed, Take away iniquity, and receive us graciouſly, here is that that concernes the time paſt, Lord take away iniquity, what we have done thou knoweſt, here is that that concernes the time to come, that we fall no more, ſtrengthen us by thy ſpirit, receive us graciouſly. As Cyprian ſpeaks in another place, it is the breviary of the whole Goſpell; as Tertullian ſaith, it is the Compendium of all Heavenly Doctrine. This text here is all the Goſpell, and all that is good in the Law, it is the ſumme of the Goſpell, it is like the Lords Prayer; here are ſix words in it anſwerable to the ſix Petitions. Take away iniquity and receive us graciouſly, as Chriſt divides that Prayer, he refers all to two heads, one for deprecation of ill. Forgive us our Treſpaſſes, and lead us not into temptation, deliver us from evill. The other for the powring out of all good, Hallowed be thy name, thy Kingdome come, thy will be done, and give us dayly bread. So here is for the removall of evill, and the ſtrengthning to grace, take away iniquity and receive us graciouſly.
Here is a Patterne for us, one halfe of his Prayer is ſpent for the pardon of ſin, the other halfe for the powring out of grace. For a man to neglect to beg pardon, that is to be unmindfull of the time paſt, he that begs not grace, is unmindfull of the time to come. By pardon we returne, and by grace we ſtand. He that hath the conſideration of Hell, that will ſtir him up to beg pardon, and he that ſees the joyes of Heaven will beg grace; for that is the path that leads thither: to make a perfect prayer, joine both. The Prophet to give them a full forme, he joynes theſe, though briefly. None of them could plead, that they were not able to learne it, he joynes theſe, that we might learne to joyne them in our Prayers. They are the things that God joynes, therefore he joines them. They are the things that the promiſes of God joyne, therefore he joynes them. They are the things that other Saints joyned, therefore he joynes them.
God, when he ſpeakes of himſelfe he joynes theſe, The Lord, the Lord, gracious, and mercifull, pardoning iniquity, &c. They goe together in God, can a man make a better prayer to God, or more perfect, then that that is taken from thoſe Attributes, and termes that are moſt emynent in God? The Spirit of God joynes theſe together in God, we may well joyne them in Prayer. As Cyprian ſaith of the Lords Prayer, it is good to come to the Lord in his owne words, though there be no vertue in the words without the Spirit, God will accept the words of his owne Son, when we come in the name and words of Chriſt. So here, it is the Spirit of God that commenceth, and makes our Suites, it is the Spirit of God that frames our Bill, that Dictates our Prayers: He is the Counſellor of the Father, he knowes what the Father will grant. Shall we neglect to make ſuch Prayers as the Spirit dictates? Can you have, ſayth St. Auſtin, a better to Coppy your Prayers, then the Spirit of God? Then, here the Spirit of God joynes the grace and mercy of God, we muſt joine them in our Prayers, God will acknowledge the words of his Holy Spirit, if we come to Chriſt in his owne words.
As they are the words that God joynes, ſo they are the words that are joyned in the Promiſe: I will be mercifull to their Tranſgreſſions, and I will pardon their Sins. In many of the Promiſes of God theſe two ſtill meet; Prayer builds upon a Promiſe, when Prayer gets a promiſe, it builds, it goes up to Heaven upon promiſes, there is the Ladder of promiſes. It is impoſſible Prayer ſhould miſcarry, that takes the direction of the promiſe; God hath promiſed to pardon, therefore prayer ſues for it, God hath promiſed to be gracious, therefore prayer begs it. Theſe two are joyned in the promiſe, therefore they ſhould in our Prayers.
Thirdly, they are the two that the Saints joyne, God be mercifull to us and bleſſe us, and be mercifull unto us; he delights to put theſe two, God be mercifull, and mercifull, God take away our ſins, and receive us graciouſly; be mercifull in pardoning, and be mercifull in powring out, and diffuſing the light of thy Countenance. O! when the Saints ſet before us the Patterns of ſuch Prayers, it is comfortable to us; ſuch Patterns as they ſped with, when they were in our condition. It is a great incouragement and comfort, and aſſurance to a Chriſtian, when I come with the Prayer of David, of the Prophets and Apoſtles: O! It is a comfort when a ſoule can enlarge it ſelfe in thoſe Heavenly words that the Spirit of God wrought in the hearts of the Saints in former times. For this very purpoſe, the Prophet records this Prayer, that they might learne it then, and we treaſure it up now, for it is full of the Jewells of Heavenly grace. That ſhall ſerve, to have ſpoken of that, Take away iniquity, and receive us graciouſly, the reaſon why he adds this clauſe to the other. There is one thing behind, the Order, but that I muſt reſerve for another time.