Works of John Bunyan Volume I Part 159

Indeed mercy, the best of mercies, are little worth to a self-righteous man, or a sinner fast asleep; we must not, therefore, make our esteems of mercy according to the judgment of the secure and heedless man, but according to the verdict of the Word; nay, though the awakened sinner, he that roareth for mercy all day long, by reason of the disquietness of his heart is the likeliest among sinful flesh, or as likely as another, to set a suitable estimate upon mercy; yet his verdict is not always to pa.s.s in this matter. None can know the riches of mercy to the full, but he that perfectly knoweth the evil of sin, the justice of G.o.d, all the errors of man, the torments of h.e.l.l, and the sorrows that the Lord Jesus underwent, when mercy made him a reconciler of sinners to G.o.d. But this can be known by none but the G.o.d whose mercy it is. This is the pearl of great price.

The richness of mercy is seen in several things. It can save from sin, from great sin, from all sin (t.i.tus 3:5; Matt 15:22,28). It can save a soul from the devil, from all devils (Matt 17:15,18).

It can save a soul from h.e.l.l, from all h.e.l.ls (Psa 116:3,5,6). It can hold us up in the midst of all weaknesses (Psa 94:18). It can deliver from eternal judgment (Rom 9:23). Yea, what is it that we have, or shall need, that this virtuous mercy cannot do for us: 'Let Israel hope in the Lord: for which the Lord is RICH mercy,'

mercy full of virtue, and that can do great things.

Fourth. As the mercies that are with the Lord are tender, great, and rich, so there is a MULt.i.tUDE of them, and they are called 'manifold,' there is a mult.i.tude of these rich and virtuous mercies (Psa 69:13; Rev 9:19). By mult.i.tude, I understand mercies of every sort or kind; mercies for this, and mercies for the other malady; mercies for every sickness, a salve for every sore. Some things that are rich and very full of virtue, have yet their excellency extending itself but to one, or two, or three things for help; and this is their leanness in the midst of their excellencies. But it is not thus with the mercy of G.o.d. Some things that are rich and virtuous, are yet so only but at certain seasons; for there are times in which they can do nothing. But it is not so with this tender, great, and rich mercy of G.o.d. There are some things, though rich, that are sparingly made use of. But it is not so with this mercy of G.o.d. There is a mult.i.tude of them; so if one will not another will. There is a mult.i.tude of them; so one or other of them is always in their season. There is a mult.i.tude of them; and therefore it must not be supposed that G.o.d is n.i.g.g.ardly as to the communicating of them.

As they are called a mult.i.tude, so they are called mercies manifold. There is no single flower in G.o.d's gospel-garden, they are all double and treble; there is a wheel within a wheel, a blessing within a blessing, in all the mercies of G.o.d. Manifold; a man cannot receive one, but he receives many, many folded up, one within another. For instance,

1. If a man receiveth Christ, who is called G.o.d's tender mercy; why, he shall find in him all the promises, pardons, justifications, righteousnesses, and redemptions, that are requisite to make him stand clear before the justice of the law, in the sight of G.o.d, from sin (Luke 1:76-79; 1 Cor 1:30; Eph 4:32; 2 Cor 1:20).

2. If a man receive the Spirit, he shall have as folded up in that, for this is the first unfolding itself, many, very many mercies (Ezra 1:4). He shall have the graces, the teachings, the sanctifications, the comforts, and the supports of the Spirit: When he saith in one place, 'He will give the Spirit,' he calleth that in another place, 'the good things' of G.o.d (Luke 11:13; Matt 7:11).

3. If a man receive the mercy of the resurrection of the body, and G.o.d's people shall a.s.suredly receive that in its time, what a bundle of mercies will be received, as wrapt up in that? He will receive perfection, immortality, heaven, and glory; and what is folded up in these things, who can tell?

I name but these three, for many more might be added, to show you the plenteousness, as well as the virtuousness of the tender, great, and rich mercy of G.o.d. A mult.i.tude! There is converting mercy, there is preserving mercy, there is glorifying mercy: and how many mercies are folded up in every one of these mercies, none but G.o.d can tell. A mult.i.tude! There are mercies for the faithful followers of Christ, for those of his that backslide from him, and also for those that suffer for him; and what mercies will by these be found folded up in their mercies, they will better know when they come to heaven. A mult.i.tude of preventing mercies in afflictions, in disappointments, in cross providences, there are with G.o.d: and what mercies are folded up in these afflicting mercies, in these disappointing mercies, and in these merciful cross providences, must rest in the bosom of him to be revealed, who only is wonderful in counsel, and excellent in working. A mult.i.tude of common mercies; of every day's mercies, of every night's mercies, of mercies in relations, of mercies in food and raiment, and of mercies in what of these things there is; and who can number them? David said, He daily was loaded with G.o.d's benefits. And I believe, if, as we are bound, we should at all times return G.o.d thanks for all particular mercies, particularly, it would be a burden intolerable, and would kill us out of hand! (Psa 68:19). And all this is written, that Israel might hope in the Lord: 'Let Israel hope in the Lord; for with the Lord there is mercy.'

Fifth. As the mercies that are with the Lord are tender, great, rich, a mult.i.tude, and manifold; so they are mercies that DIMINISH NOT in the using, but that rather increase in the exercising of them. Hence it is said, grace aboundeth, and hath abounded unto many; and that G.o.d is able to make all grace abound towards us (Rom 5:15; 2 Cor 9:8; Eph 1:7,8). The grace of forgiveness I mean, wherein he hath abounded towards us. Now, to abound, is to flow, to multiply, to increase, to greaten, to be more and more; and of this nature is the mercy that is with the Lord; mercy that will abound and increase in the using. Hence he is said to pardon abundantly, to pardon and multiply to pardon: and, again, to exercise loving-kindness; to exercise it, that is, to draw it out to the length; to make the best advantage and improvement of every grain and quality of it (Isa 55:7; Jer 9;24). 'The Lord, the Lord G.o.d, merciful and gracious, long-suffering, and abundant in goodness and truth' (Exo 34:6).

Mercy to a man under guilt, and fear of h.e.l.l-fire, seems as a little, shrunk-up, or shrivelled thing; there appears no quant.i.ty in it. There is mercy, said Cain, but there is not enough; and he died under that conceit (Gen 4:13). Nor is it as to judgment and thought many times much better with the Israel of G.o.d. But behold when G.o.d sets mercy to work, it is like the cloud that at first was but like a man's hand, it increaseth until it hath covered the face of heaven. Many have found it thus, yea they have found it thus in their distress (1 Kings 18:41-44). Paul has this expression, 'The grace of our Lord was exceeding abundant,' that is, increased towards me exceedingly (1 Tim 1:13-15). And this is the cause of that change of thoughts that is wrought at last in the hearts of the tempted; at first they doubt, at last they hope; at first they despair, at last they rejoice; at first they quake, while they imagine how great their sins are, and how little the grace of G.o.d is; but at last they see such a greatness, such a largeness, such an abundance of increase, in this multiplying mercy of G.o.d, that with gladness of heart, for their first thoughts, they call themselves fools, and venture their souls, the next world, and their interest in it, upon this mercy of G.o.d.

I tell you, Sirs, you must not trust your own apprehensions nor judgments with the mercy of G.o.d; you do not know how he can cause it to abound; that which seems to be short and shrunk up to you, he can draw out, and cause to abound exceedingly. There is a breadth, and length, and depth, and height therein, when G.o.d will please to open it; that for the infiniteness can swallow up not only all thy sins, but all thy thoughts and imaginations, and that can also drown thee at last. 'Now unto him that is able,' 'as to mercy,' 'to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen!' (Eph 3:20,21). This, therefore, is a wonderful thing, and shall be wondered at to all eternity; that that river of mercy, that at first did seem to be but ankle deep, should so rise, and rise, and rise, that at last it became 'waters to swim in, a river that could not be pa.s.sed over!' (Eze 47:3-5). Now all this is written, that Israel might hope. 'Let Israel hope in the Lord; for with the Lord there is mercy.'

Sixth. As there are with G.o.d mercies, tender, great, rich, a mult.i.tude, and mercy that abounds; so to encourage us to trust in him, there is mercy to COMPa.s.s US ROUND ABOUT. 'Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compa.s.s him about' (Psa 32:10). This is, therefore, the lot of the Israel of G.o.d, that they shall, they trusting in their G.o.d, be compa.s.sed with mercy round about. This is mercy to do for us in this world, that we may arrive safely in that world which is to come. Another text saith, 'For thou, Lord, wilt bless the righteous; with favour wilt thou compa.s.s him as with a shield' (Psa 5:12). As with a shield. This compa.s.sing of them, therefore, is, to the end they may be defended and guarded from them that seek their hurt.

When Elisha was in danger, by reason of the army of the Syrians, 'behold the mountain was full of horses and chariots of fire, round about him,' to deliver him (2 Kings 6:15-17). Round about on every side; or as David hath it, 'Thou shalt increase my greatness, and comfort me on every side' (Psa 71:21). 'I will encamp about mine house,' saith G.o.d, 'because of the army, because of him that pa.s.seth by, and him that returneth' (Zech 9:1).

This, therefore, is the reason why, notwithstanding all our weaknesses, and also the rage of Satan, we are kept and preserved in a wicked world; we are compa.s.sed round about. Hence, when G.o.d asked Satan concerning holy Job, he answered, 'Hast thou not made a hedge about him, and about his house, and about all that he hath on every side?' (Job 1:10). I cannot come at him; thou compa.s.sest him, and keepest me out. By this, then, is that scripture opened, 'Thou art my hiding-place, thou shalt preserve me from trouble, thou shalt compa.s.s me about with songs of deliverance' (Psa 32:7).

And, indeed, it would be comely, if we, instead of doubting and despairing, did sing in the ways of the Lord: have we not cause thus to do, when the Lord is round about us with sword and shield, watching for us against the enemy, that he may deliver us from their hand? (Jer 31:12).

This also is the reason why nothing can come at us, but that it may do us good. If the mercy of G.o.d is round about us, about us on every side; then no evil thing can by any means come at us, but it must come through this mercy, and so must be seasoned with it, and must have its deadly poison, by it, taken away. Hence Paul, understanding this, saith, 'And we know that all things work together for good to them that love G.o.d' (Rom 8:28). But how can that be, did they not come to us through the very sides of mercy? and how could they come to us so, since Satan pryeth to wound us deadly in every, or in some private place, if mercy did not compa.s.s us round about, round about as with a shield? He went round about Job, to see by what hog-hole he might get at him, that he might smite him under the fifth rib.[20] But, behold, he found he was hedged out round about; wherefore he could not come at him but through the sides of mercy; and, therefore, what he did to him must be for good. Even thus also shall it be in conclusion with all the wrath of our enemies, when they have done what they can; by the mercy of G.o.d, we shall be made to stand. 'Why boasteth thou thyself in mischief,' said David, 'O mighty man? the goodness of G.o.d endureth continually' (Psa 52:1). And that will sanctify to me whatever thou doest against me! This, therefore, is another singular encouragement to Israel to hope in the Lord; for that there is with him mercy to compa.s.s us round about.

Here is, I say, room for hope, and for the exercise thereof; when we feel ourselves after the worst manner a.s.saulted. 'Wherefore should I fear,' said David, 'in the day of evil, when the iniquity of my heels shall compa.s.s me about?' (Psa 49:5). Wherefore? Why now there is all the reason in the world to fear the day of evil is come upon thee, and the iniquity of thy heels doth compa.s.s thee about. The hand of G.o.d is upon thee, and thy sins, which are the cause, stand round about thee, to give in evidence against thee; and therefore thou must fear. No, saith David, that is not a sufficient reason; he that trusteth in the Lord, Mercy shall compa.s.s him about.

Here is ground also to pray in faith, as David, saying, 'Keep me as the apple of the eye, hid me under the shadow of thy wings, from the wicked that oppress me, from my deadly enemies, who compa.s.s me about' (Psa 17:8,9).

Seventh. As all this tender, great, rich, much abounding mercy, compa.s.seth us about; so that we may hope in the G.o.d of our mercy, it is said this mercy IS TO FOLLOW US. 'Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever' (Psa 23:6). It shall follow me, go with me, and be near me, in all the way that I go (Psa 32:8). There are these six things to be gathered out of this text, for the further support of our hope.

1. It shall follow us to guide us in the way. I will guide thee with mine eye, says G.o.d, that is, in the way that thou shalt go. The way of man to the next world, is like the way from Egypt to Canaan, a way not to be wound out but by the pillar of a cloud by day, and a flame of fire by night; that is, with the Word and Spirit. 'Thou shalt guide me with thy counsel, and afterward receive me to glory'

(Psa 73:24). Thou shalt guide me from the first step to the last that I shall take in this my pilgrimage: Goodness and mercy shall follow me.

2. As G.o.d in mercy will guide, so by the same he will uphold our goings in his paths. We are weak, wherefore though the path we go in were never so plain, yet we are apt to stumble and fall. But 'when I said my foot slippeth, thy mercy, O Lord, held me up' (Psa 94:18). Wherefore we should always turn our hope into prayer, and say, Lord, 'hold up my goings in thy paths, that my footsteps slip not' (Psa 17:5). Be not moved; let mercy follow me.

3. As the G.o.d of our mercy has mercy to guide us, and uphold us; so by the same will he instruct us when we are at a loss, at a stand.

'I led Israel about,' says G.o.d, 'I instructed him, and kept him as the apple of mine eye' (Deut 32:10). I say we are often at a loss; David said, after all his brave sayings, in Psalm 119, 'I have gone astray like a lost sheep: seek thy servant' (v 176). Indeed a Christian is not so often out of the way, as he is at a stand therein, and knows not what to do. But here also is his mercy as to that. 'Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left' (Isa 30:21). Mercy follows for this.

4. Mercy shall follow to carry thee when thou art faint. We have many fainting and sinking fits as we go. 'He shall gather the lambs with his arm, and carry them in his bosom,' or upon eagles' wings (Isa 40:11). He made Israel to ride on the high places of the earth, and made him to suck honey out of the rock (Deut 32:13).

5. Mercy shall follow us, to take us up when we are fallen, and to heal us of those wounds that we have caught by our falls. 'The Lord upholdeth all that fall, and raiseth up all those that be bowed down' (Psa 145:14). And again: 'The Lord openeth the yes of the blind; the Lord raiseth them that are bowed down; the Lord loveth the righteous' (Psa 146:8). Or, as we have it in another place, 'The steps of a good man are ordered by the Lord; and he delighteth in his way. Though he fall he shall not be utterly cast down; for the Lord upholdeth him with his hand' (Psa 37:23,24). Here is mercy for a hoping Israelite; and yet this is not all.

6. Mercy shall follow us to pardon our sins as they are committed.

For though by the act of justification, we are for ever secured from a state of condemnation; yet as we are children, we need forgiveness daily, and have need to pray, 'Our Father, forgive us our trespa.s.ses.' Now, that we may have daily forgiveness for our daily sins and trespa.s.ses, mercy and goodness must follow us; or as Moses has it, 'And he said, If now I have found grace in thy sight, O Lord! let my Lord, I pray thee, go amongst us, for it is a stiff-necked people, and pardon our iniquity and our sin, and take us for thine inheritance' (Exo 34:9). Join to this that prayer of his, which you find in Numbers: 'Now I beseech thee let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering and of great mercy, forgiving iniquity, and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according to the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now,' or hitherto (Num 14:17-19).

How many times, think you, did Israel stand in need of pardon, from Egypt, until they came to Canaan? Even so many times wilt thou need pardon from the day of thy conversion to the day of death; to the which G.o.d will follow Israel, that he may dwell in the house of the Lord for ever.

Eighth. As all this tender, great, rich, abounding, compa.s.sing mercy, shall follow Israel to do him good; so shall it do him EVERY GOOD TURN, in delivering of him from every judgment that by sin he hath laid himself obnoxious to, with rejoicing. For 'mercy rejoiceth against judgment' (James 2:13). That is, applying it to the mercy of G.o.d towards his, it rejoiceth in delivering us form the judgments that we have deserved; yea, it delivereth us from all our woes with rejoicing. In the margin it is 'glorieth'; it glorieth in doing this great thing for us. I have thought, considering how often I have procured judgments and destructions to myself, that G.o.d would be weary of pardoning, or else that he would pardon with grudging.

But the Word said, 'He fainteth not nor is weary' (Isa 40;28). 'I will rejoice over them to do them good,--with my whole heart, and with my whole soul' (Jer 32:41). This doing of us good with rejoicing, this saving of us from deserved judgments with rejoicing, this getting the victory over our destructions for us, with rejoicing; O! it is a marvellous thing! 'O sing unto the Lord a new song, for he hath done marvellous things: his right hand, and his holy arm hath gotten him the victory'; the victory for us (Psa 98:1).

And as Paul said, 'We are more than conquerors through him' (Rom 8:37); and this he did with triumph and rejoicing (Col 2:15). The heart is seen oft-times, more in the manner than in the act that is acted; more in the manner of doing than in doing of the thing.

The wickedness of the heart of Moab was more seen in the manner of action than in the words that he spake against Israel. 'For since thou spakest [of] against him thou skippedst for joy' (Jer 48:27).

So Edom rejoiced at the calamity of his brother; he looked on it and rejoiced: and in his rejoicing appeared the badness of his heart, and the great spite that he had against his brother Jacob (Oba 10:14).

Now, my brethren, I beseech you consider, that G.o.d hath not only showed you mercy, but hath done it with rejoicing. Mercy doth not only follow you, but it follows you with rejoicing: yea, it doth not only prevent your ruin, by our repeated transgressions procured, but it doth it with rejoicing. Here is the very heart of mercy seen, in that it rejoiceth against judgment. Like unto this is that in Zephaniah: 'The Lord thy G.o.d in the midst of thee is mighty: he will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing' (Zeph 3:17,18).

There are many things that show with what an heart mercy is of G.o.d extended, as is afore described, to Israel for his salvation; but this, that it acteth with rejoicing, that it saveth with rejoicing, and gets the victory over judgment with rejoicing! is a wonderful one, and one that should be taken notice of by Israel, for his encouragement to hope. 'Let Israel hope in the Lord, for with him there is mercy,' tender, great, rich, multiplying mercy, mercy that compa.s.seth us about, that goeth with us all the way, and mercy that rejoiceth to overcome every judgment that seeketh our destruction, as we go toward our Father's house and kingdom!

It is said in the Word, G.o.d delighteth in mercy. 'Who is a G.o.d like unto thee that pardoneth iniquity, and pa.s.seth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy' (Micah 7:18). Here then is a reason of the rejoicing of mercy against judgment. Why, mercy is G.o.d's delight; or, as another hath it, 'Mercy pleaseth thee.' What a man delights in, that he will set on foot, and that he will seek to manage, that he will promote, and that he will glory in the success and prosperity of. Why, the text saith, G.o.d delighteth in mercy: nor do I believe, how odious soever the comparison may seem to be, that ever man delighteth more in sin, than G.o.d hath delighted in showing mercy. Has man given himself for sin? G.o.d has given his Son for us, that he might show us mercy (John 3:16). Has man lain at wait for opportunities for sin? G.o.d has waited to be gracious, that he might have mercy upon us (Isa 30:10). Has man, that he might enjoy his sin, brought himself to a morsel of bread? Why Christ, Lord of all, that he might make room for mercy, made himself the poorest man (Luke 9:58; 2 Cor 8:9). Has man, when he has found his sin, pursued it with all his heart? Why G.o.d, when he sets a showing mercy, shows it with rejoicing, for he delighteth in mercy.

Here also you may see the reason why all G.o.d's paths are mercy and truth to his (Psa 25:10). I have observed that what a man loveth he will accustom himself unto, whether it be fishing, hunting, or the like. These are his ways, his course, the paths wherein he spends his life, and therefore he is seldom found out of one or another of them. 'Now,' saith David, 'all the paths of the Lord are mercy'

(Psa 25:10). He is never out of them: for wherever he is, still he is coming towards his Israel in one or other of these paths, stepping steps of mercy. Hence again it is that you find that at the end of every judgment there is mercy; and that G.o.d in the midst of this remembers that (Habb 2:3). Yea, judgment is in mercy; and were it not for that, judgment should never overtake his people (1 Cor 11:32). Wherefore let Israel hope in the Lord, seeing with him is all this mercy.

Ninth. Besides all this, the mercy that is with G.o.d, and that is an encouragement to Israel to hope in him, IS EVERLASTING: 'The mercy of the Lord is from everlasting to everlasting upon them that fear him' (Psa 103:17). From everlasting to everlasting; that is more, more than I said. Well,

1. Then from everlasting; that is, from before the world began; so then, things that are, and are to be hereafter, are to be managed according to those measures that G.o.d in mercy took for his people then. Hence it is said, that he has blessed us according as he chose us in Christ, before the world began; that is, according to those measures and grants that were by mercy allotted to us then (Eph 1:4). According to that other saying, 'according to his mercy he saved us,' that is, according as mercy had allotted for us before the world began (t.i.tus 3:5). 'According to his own purpose and grace, which was given us in Christ before the world began' (2 Tim 1:9). This is mercy from everlasting, and is the ground and bottom of all dispensations that have been, are, or are to come to his people. And now, though it would be too great a step to a side, to treat of all those mercies that of necessity will be found to stand upon that which is called mercy from everlasting, yet it will be to our purpose, and agreeable to our method, to conclude that mercy to everlasting stands upon that; even as vocation, justification, preservation, and glorification, standeth upon our being chosen in Christ before the foundation of the world (Rom 8:29,30). Here then is the mercy that is with G.o.d and that should encourage Israel to hope. The mercy that has concerned itself with them, is mercy from everlasting. Nor may it be thought that a few quarrels of some brain-sick fellows will put G.o.d upon taking new measures for his people; what foundation has been laid for his, before he laid the foundation of the world, shall stand; for that it was laid in Christ by virtue of mercy: that is, from everlasting (Rom 9:11). The old laws, which are the Magna Charta, the sole basis of the government of a kingdom, may not be cast away for the pet that is taken by every little gentleman against them.[21] We have indeed some professors that take a great pet against that foundation of salvation, that the mercy that is from everlasting has laid; but since the kingdom, government, and glory of Christ is wrapped up in it, and since the calling, justification, perseverance, and glorification of his elect, which are called his body and fulness, is wrapt up therein, it may not be laid aside nor despised, nor quarrelled against by any, without danger of d.a.m.nation.

Here then is the mercy with which Israel is concerned, and which is with G.o.d as an encouragement to them that should hope, to hope in him. It is mercy from everlasting; it is mercy of an ancient date; it is mercy in the root of the thing. For it is from this mercy in the root of the thing. For it is from this mercy, this mercy from everlasting, that all, and all those sorts of mercies, of which we have discoursed before, do flow. It is from this that Christ the Saviour flows; this is it, from which that tender mercy, that great mercy, that rich mercy that aboundeth towards us, doth flow; and so of all the rest. Kind brings forth its kind; know the tree by his fruit; and G.o.d by his mercy in Christ; yea, and know what G.o.d was doing before he made the world, by what he has been doing ever since. And what has G.o.d been doing for and to his church from the beginning of the world, but extending to, and exercising loving-kindness and mercy for them? therefore he laid a foundation for this in mercy from everlasting.

2. But mercy from everlasting is but the beginning, and we have discoursed of those mercies that we have found in the bowels of this already, wherefore a word of that which is to everlasting also. 'From everlasting to everlasting.' Nothing can go beyond to everlasting; wherefore this, to everlasting, will see an end of all. The devil will tempt us, sin will a.s.sault us, men will persecute; but can they do it to everlasting? If not, then there is mercy to come to G.o.d's people at last; even when all evils have done to us what they can. After the prophet had spoken of the inconceivable blessedness that G.o.d hath prepared for them that wait for him, he drops to present wrath, and the sin of G.o.d's people in this life. This done, he mounts up again to the first, and saith, 'in those is continuance'; that is, the things laid up for us are everlasting, and therefore 'we shall be saved' (Isa 64:4,5). How many things since the beginning have a.s.saulted the world to destroy it, as wars, famines, pestilences, earthquakes, &c., and yet to this day it abideth. But what is the reason of that? Why, G.o.d liveth, upon whose word, and by whose decree it abideth. 'He hath established the earth, and it abideth'; it standeth fast, and 'cannot be moved'

(Psa 119:90, 93:1, 96:10). Why, my brethren, mercy liveth, mercy is everlasting; 'His mercy endureth for ever!' (Psa 136). And therefore the church of G.o.d liveth; and when all her enemies have done their all, this is the song that the church shall sing over them: 'They are brought down and fallen, but we are risen, and stand upright!' (Psa 20:8). Everlasting mercy, with everlasting arms, are underneath (Deut 33:27).

And as this shows the cause of the life of the church, notwithstanding her ghostly and bodily enemies, so it showeth the cause of her deliverance from her repeated sins. As G.o.d said of leviathan 'I will not conceal his parts,' &c. (Job 41:12). So it is very unbecoming of G.o.d's people to conceal their sins and miscarriages, for it diminisheth this mercy of G.o.d. Let therefore sin be acknowledged, confessed, and not be hid nor dissembled; it is to the glory of mercy that we confess to G.o.d and one another what we are; still remembering this, but mercy is everlasting!

As this shows the reason of our life, and the continuance of that, notwithstanding our repeated sins, so it shows the cause of the receiving [or renewing] of our graces, from so many decays and sickness. For this mercy will live, last, and outlast, all things that are corruptible and hurtful unto Israel. Wherefore 'let Israel hope in the Lord,' for this reason, 'for with the Lord there is mercy.' 1. Tender mercy for us. 2. Great mercy for us. 3. Rich mercy.

4. Manifold mercy. 5. Abounding mercy towards us. 6. Compa.s.sing mercy wherewith we are surrounded. 7. Mercy to follow us wherever we go. 8. Mercy that rejoiceth against judgment. And, 9. Mercy that is from everlasting to everlasting. All these mercies are with G.o.d, to allure, to encourage, and uphold Israel in hope.

[SECOND. What is to be inferred from this reason.]

I come now to the second thing, which is to show what is to be inferred from this reason. And,

First. This, to be sure, is to be inferred, That Israel, as the child of G.o.d, is a pitiful thing of himself; one that is full of weaknesses, infirmities, and defects, should we speak nothing of his transgressions. He that is to be attended with so many mercies, absolutely necessary mercies, for there is not in these mercies one that can be spared, must needs be in himself a poor indigent creature. Should you see a child attended with so many engines to make him go, as the child of G.o.d is attended with mercies to make him stand, you would say, What an infirm, decrepit, helpless thing is this![22] Alas! I have here counted up mercies in number nine.

If I had counted up nine hundred and ninety-nine, all had been the same, for the child of G.o.d would not have one to spare. The text saith, 'The earth, O Lord, is full of thy mercy,' and all little enough to preserve his Israel (Psa 119:64). Indeed, those that I have presented the reader with are the chief heads of mercies; or the head-mercies from which many others flow. But, however, were they but single mercies, they show with great evidence our deficiency; but being double, they show it much more.

Should it be said there is such a lord has a son, a poor decrepit thing; he is forced to wear things to strengthen his ancles, things to strengthen his knees, things to strengthen his loins, things to keep up his bowels, things to strengthen his shoulders, his neck, his hands, fingers; yea, he cannot speak but by the help of an engine, nor chew his food but by the help of an engine. What would you say? What would you think? Would you not say such a one is not worth the keeping, and that his father cannot look for any thing from him, but that he should live upon high charge and expense, as long as he liveth; besides all the trouble such an one is like to be of to others. Why this is the case: Israel is such an one, nay, a worse. He cannot live without tender mercy, without great mercy, without rich mercy, without manifold mercy and unless mercy abounds towards him. He cannot stand if mercy doth not compa.s.s him round about, nor go unless mercy follows him. Yea, if mercy that rejoiceth against judgment doth not continually flutter over him, the very moth will eat him up, and the canker will consume him (Job 4:19).

Wherefore it is necessary to the making of Israel live and flourish, that everlasting mercy should be over his head, and everlasting mercy under his feet, with all the afore-mentioned mercies, and more in the bowels of it. But I say doth not this sufficiently show, had we but eyes to see it, what a sad and deplorable creature the child of G.o.d of himself is? O! this is not believed nor considered as it should. Vain man would be wise; sinful man would be holy; and poor, lame, infirm, helpless man, would be strong, and fain persuade others that he hath a sufficiency of himself. But I say, if it be so, what need all this mercy? If thou canst go l.u.s.tily, what mean thy crutches? No, no, Israel, G.o.d's Israel, when awake, stands astonished at his being surrounded with mercies, and cries out, 'I am not worthy of the least [I am less than the least] of all thy mercies, and of all the truth, which thou hast showed unto thy servant' (Gen 32:10).

Second. This also showeth how sorely the enemies of Israel are bent to seek his destruction. The devil is, by way of eminency, called the enemy of G.o.d's people: 'the devil, your adversary' (1 Peter 5:8). And this, that there are so many mercies employed about us, and all to bring us to the place which G.o.d hath appointed for us, doth demonstrate it. Should you see a man that was not to go from door to door, but he must be clad in a coat of mail, must have a helmet of bra.s.s upon is head, and for his life-guard not so few as a thousand men to wait upon him; would you not say, Surely this man has store of enemies at hand, surely this man goes continually in danger of his life? Why, this is the case, enemies lie in wait for poor Israel in every hole; he can neither eat, drink, wake, sleep, work, sit still, talk, be silent; worship his G.o.d in public or in private, but he is in danger of being stabbed, or being destroyed. Hence, as was said before, he is compa.s.sed about with mercy as with a shield (Micah 7:20). And again it is said concerning these, 'G.o.d's truth,' his mercy, 'shall be thy shield and buckler'

(Psa 91:4). And again, 'He is a buckler to all them that trust in him' (2 Sam 22:31). Yea, David being a man sensible of his own weakness, and of the rage and power of his enemies, cries out to his G.o.d to take hold of shield and buckler, and to stand up for his help (Psa 35:2). But what need these things be a.s.serted, promised, or prayed for? if Israel had no enemies, or none but such, he could, as we say, make his party good with all. Alas, their cries, their tears, sighs, watchings, and outcries, at sundry times, make this, beyond all show of doubt, a truth.

If Solomon used to have about his bed no less than threescore of the valiantest of Israel, holding swords, and being expert in war, every one with his sword upon his thigh, because of fear in the night--and yet these fears were only concerning men--what guard and safe-guard doth G.o.d's poor people need, who are continually, both night and day, roared upon by the unmerciful fallen angels of h.e.l.l! (Can 3:7,8). I will add, if it be but duly considered, all this guard and safeguard by mercy notwithstanding, how hardly this people do escape being destroyed for ever, yea, how with hearts broken, and loins broken, many of them with much difficulty get to the gates of heaven! it will be easily concluded, that her enemies are swifter than eagles, stronger than lions; and that they often overtake her between the straits.

To say nothing of the many thousands that dare not so much as once think of true religion, because of the power of the enemy which they behold, when alas! they see n.o.body but the very scarecrows which the devil hath set up for I count the persecutor of G.o.d's people but the devil's scarecrow, the old one himself lies quat--yet, I say, how are they frighted! how are they amazed! What a many of the enemies of religion have these folks seen today![23] yea, and they will as soon venture to run the hazard of h.e.l.l-fire, as to be engaged by these enemies in this way. Why, G.o.d's people are fain to go through them all, and yet no more able than the other to do it of themselves. They therefore are girded, compa.s.sed, and defended by this mercy, which is the true cause indeed of their G.o.dly perseverance.