[Continual supplies of grace are essential to our welfare.]
Second. I come now to the next thing: to show that nothing can carry us through our needy times but more or a continual supply of mercy and grace. This text fully implies it because it directs us to the throne of grace, for mercy and grace for that very end. And had there been anything else that could have done it, the apostle would have made mention of it and directed the saints unto it. But as he here mentions the needy time, and directs them to the throne of grace for mercy and grace to help, it follows that mercy and grace, and that only, can help us in the evil time. Now, mercy and grace are to be distinctly considered. 1. Mercy, for that by it we have through Christ the continuation and multiplication of forgiveness, without which there is no salvation. 2. Grace, for by it we are upheld, supported, and enabled to go through our needy times, as Christians, without which there is no salvation, either. The first all will grant, the second is clear: 'If any man draws back, my soul shall have no pleasure in him; but we are not of them who draw back unto perdition, but of them that believe to the saving of the soul' (Heb 10:38,39).
1. Mercy is that by which we are pardoned, even all the falls, faults, failings, and weaknesses, that attend us, and that we are incident to, in this our day of temptation; and for this mercy we should pray, and say, 'Our Father, forgive us our trespasses' (Matt 6:9-12). For though mercy is free in the exercise of it to usward, yet God will have us ask, that we may have; as he also saith in the text, 'Let us come boldly unto the throne of grace, that we may obtain mercy.' Here then we have one help, and that is, the mercy of God is to be extended to us from his throne through Jesus Christ, for our pardon and forgiveness in all those weaknesses that we are attended with in the needy or evil times; and we should come to God for this very thing. This is that which David means, when he says, '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). And again, 'When I said my foot slippeth; thy mercy, O Lord, held me up' (Psa 94:18). Set me clear and free from guilt, and from the imputation of sin unto death, by Christ.
Nor can anything help where this is wanting; for our parts, our knowledge, our attainments, and our graces, cannot carry us through this world, but that we shall be guilty of that that will sink us down to hell, without God's pardoning mercy. It is not the grace that we have received that can do it, nor the grace that is to be received that can do it; nothing can do it but the pardoning mercy of God, for because all our graces are imperfect, they cannot produce a spotless obedience. But where there is no spotless obedience, there must be a continuation of pardon and forgiveness by mercy, or I know what will become of the soul. Here, therefore, the apostle lays an obligation upon thee to the throne of grace, to wit, that thou mayest obtain mercy, a continuation of mercy, mercy as long as thou art like to live this vain life on the earth; mercy that will reach through all thy days. For there is not a day, nor a duty; not a day that thou livest, nor a duty that thou dost, but will need that mercy should come after to take away thy iniquity. Nay, thou canst not receive mercy so clearly, as not to need another act of mercy to pardon weakness in thy no better receiving the last. We accept not our mercies so humbly, so readily, so gladly, and with that thankfulness as we should: and therefore, for the want of these, have the need of another, and another act of God's sin-pardoning mercy, and need shall have thereof, as long as evil time shall last with us.
But is not this great grace, that we should thus be called upon to come to God for mercy? Yea, is not God unspeakably good in providing such a throne of grace, such a sacrifice, such a high priest, and so much mercy for us, and then inviting us to come with boldness to him for it? Nay, doth not his kindness yet further appear, by giving us items and intimations of needy times, and evil days, to provoke us to come to him for mercy? This then shows us, as we have also hinted before, that the throne of grace, and Christ Jesus our High Priest, are both provided upon the account of our imperfections, namely, that we who are called might not be, by remaining weaknesses, hindered, but obtain eternal inheritance. Weaknesses and weaknesses remain justified, and slips and failings are found in and upon them, calling for a course of mercy and forgiveness to attend to them. Farther, this also intimates, that God's people should not be dejected at the apprehensions of their imperfections; I say, not so dejected, as therefore to cast off faith, and hope, and prayer; for a throne of grace is provided for them, to the which they may, they must, they ought continually to resort for mercy, sin-pardoning mercy.
2. As we are here to obtain mercy, we are here to find grace. They that obtain mercy, shall find grace. Therefore, they are put together. They may receive mercy and find grace; only they must find mercy first, for as forgiveness at first goes before sanctification in general, forgiveness afterwards goes before particular acts of grace for further sanctification. God giveth not the spirit of grace to those he has not first forgiven by mercy, for the sake of Christ. Also, as a Father, so long as he forbears to forgive us as his adopted, we go without those further additions of grace suggested here in the text. But when we have obtained mercy to forgive, we also find grace in renewing. Therefore, he saith, First obtain mercy, and then find grace.
No comments:
Post a Comment