Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 604

 

It may well be said, 'God is love'! (1 John 4:16). Man may well say so, 'O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy' (Psa 107:1-3). What shall we call this if it be love for a fellow-creature to give a bit of bread, a coat, a cup of cold water? When God, the great God, the former of all things, shall not only give an alms, an alms to an enemy, but shall rise up, take shield and buckler, and be a guard, a protection, a deliverer from all evil, until we come into his heavenly kingdom? This love is such as is not found on earth, nor to be paralleled among the creatures. None hopes this but one that is good. Nor does anyone believe as they should that God doth love as these things declare he does. Our heart staggers at the greatness of the thing, and who is it that has any reason left in him and knows anything of what a wretched thing sin hath made him that can without starting so much as hear of all this mercy! But,

Fourth. Another thing I infer from these words: What ground is here to Israel to hope in the Lord! The Lord is not that broken reed of Egypt, on which if a man lean, it will go into his hand and pierce it. God's word is steadfast forever, even the word by which we are here exhorted to hope. Nor shall we have cause to doubt of the cause of the exhortation to such a soul-quieting duty; for mercy is with the Lord: 'Let Israel rejoice in him that made him; let the children of Zion be joyful in their king' (Psa 149:2). For with the Lord there is mercy, wherewith to beautify the meek with salvation. What sayest thou, child of God? Has sin wounded, bruised thy soul, and broken thy bones? Why, with the Lord, there is tender mercy. Art thou a sinner of the first rate, of the most significant size? Why, with the Lord, there is great mercy for thee? Have thy sins corrupted thy wounds and made them putrefy and stink? Why, with the Lord, there is rich, virtuous mercy for thee. Art thy sins of diverse sorts? Why, here is a multitude of manifold mercies for thee. Dost thou see thyself surrounded with enemies? Why, with the Lord there is mercy to compass thee about withal. Is the way dangerous in which thou art to go?

 Surely, goodness and mercy shall follow thee all the days of thy life. Doth iniquity prevail against thee? The mercy of this Lord aboundeth towards thee. Doth judgments for thy miscarriages overtake thee; There is with thy Lord mercy that rejoiceth to deliver thee from those judgments. What shall I say? There is mercy from everlasting to everlasting upon thee. What wouldst thou have? There is mercy underneath, mercy above, and mercy for thee on every side; therefore, 'let Israel hope in the Lord!' I will add, it is the greatest unkindness thou canst return to the Lord to doubt this mercy notwithstanding. Why, what wilt thou make of God? Notwithstanding all he hath said, is there no truth or trust to be put in him? O, the depravedness of man's nature! Because he spoke the truth, we believe him not! (John 8:45). This, yea, and the unreasonableness thereof manifests the odiousness of unbelief. God is faithful, his Word is true; and to help us to hope in him, how many times has he fulfilled it to others, and that before our eyes? Hope then; it is good that a man should hope. Hope then; it pleases God that thou shouldest hope. Hope then to the end, for the grace to be brought unto thee will surely come, with Christ thy Saviour.

Men that have given up themselves to their sins, hope to enjoy some benefit by them, though the curse of God, and his wrath, is revealed from heaven against them for it (Rom 1:18). And yet thou that hast given thyself to God by Christ, art afraid to hope in his mercy! For shame, hope, and do not thus dishonour thy God, would thine own soul, and set so bad an example to others. I know thou hast thy objections in a readiness to cast in my way, and were they made against doctrine, reason would that some notice should be taken of them; but since they are made against duty, duty urged from, and grounded upon, a word which is steadfast forever, thou deservest to be blamed, and to be told, that of all sins that ever thou didst commit, thou now art managing the vilest, while thou art giving way to, and fortifying of, unbelief and mistrust, against this exhortation to hope, and against the reason for encouragement to the duty.

Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 603

 

Here then is the mercy with which Israel is concerned, and with God 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 we have discoursed before, flow. From this, 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 God by his mercy in Christ; yea, and understand what God was doing before he made the world, by what he has been doing ever since. And what has God 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 everlasting.

2. But mercy from everlasting is 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 assault us, men will persecute; but can they do it to everlasting? If not, then there is mercy to come to God's people, even when all evils have done to us what they can. After the prophet has spoken of the inconceivable blessedness that God has prepared for those waiting for him, he drops to present wrath and the sin of God'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 assaulted the world to destroy it, as wars, famines, pestilences, earthquakes, &c., and yet to this day it abideth. But what is the reason for that? Why, God 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 God 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).

This shows the cause of the church's life, notwithstanding her ghostly and bodily enemies, and the cause of her deliverance from her repeated sins. As God said of leviathan 'I will not conceal his parts,' &c. (Job 41:12). So it is very unbecoming of God's people to conceal their sins and miscarriages, for it diminishes this mercy of God. Let, therefore, sin be acknowledged, confessed, and not be hid nor dissembled; it is to the glory of mercy that we confess to God 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, 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. Compassing mercy wherewith we are surrounded. 7. Mercy to follow us wherever we go. 8. Mercy that rejoiceth against judgment. And 9. Mercy is from everlasting to everlasting. All these mercies are with God, to allure, to encourage, and uphold Israel in hope.

SECOND. What is to be inferred from this reason? I now come to the second thing: to show what is inferred from this reason. And,

First. This, to be sure, is to be inferred, that Israel, as the child of God, is a pitiful thing of himself, full of weaknesses, infirmities, and defects, should we speak nothing of his transgressions. He is to be attended with so many mercies, absolutely necessary mercies, for there is not in these mercies one that can be spared, and he must 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 God is attended with mercies to make him stand, you would say, What an infirm, decrepit, helpless thing is this! Alas! I have counted up mercies here in number nine. If I had counted up nine hundred and ninety-nine, all had been the same, for the child of God 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. However, were they but single mercies, they show our deficiency with great evidence; but being double, they show it much more.

Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 602

 

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

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 ankles, things to improve his knees, things to enhance his loins, things to keep up his bowels, things to improve 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 do you think? Would you not say such a one is not worth the keeping, and that his father cannot look for anything 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 compass him roundabout, nor go unless mercy follows him. Yea, suppose mercy that rejoiceth against judgment doth not continually flutter over him. In that case, the very moth will eat him up. The canker will consume him (Job 4:19). Wherefore it is necessary to make Israel live and flourish, everlasting mercy should be over his head, and everlasting mercy under his feet, with all the aforementioned 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 God 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, if it be so, what needs all this mercy? If thou canst go lustily, what mean thy crutches? No, no, Israel, God'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 God'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 God 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 brass 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, indeed 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 God in public or in private, but he is in danger of being stabbed, or being destroyed. Hence, as was said before, he is compassed about with mercy as with a shield (Micah 7:20). And again it is said concerning these, 'God'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 God to take hold of shield and buckler, and to stand up for his help (Psa 35:2). But what need these things be asserted, 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, everyone 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 God's poor people need, who are continually, both night and day, roared upon by the unmerciful fallen angels of hell! (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 forever, yea, how with hearts broken, and loins broken, many of them with much difficulty get to the gates of heaven! It will be quickly 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 nobody but the very scarecrows which the devil hath set up for I count the persecutor of God'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 many of the enemies of religion have these folks seen today! Yea, and they will as soon venture to run the hazard of hell-fire, as to be engaged by these enemies in this way. Why, God's people are fain to go through them all, and yet no more able than the other to do it of themselves. Therefore, they are girded, compassed, and defended by this mercy, the cause of their godly perseverance.

Third. A third thing I infer from these words is what a loving God has Israel! 'Truly God is good to Israel. Let the redeemed of the Lord say so.' A loving God should take care of him and bestow so many mercies upon him. Mercies of all sorts, for all cases, for all manner of relief and help against all perils. What is man that God should so unweariedly attend upon him and visit him every moment? Is he a second God? Is he God's fellow? Is he of the highest order of the angels? Or what is he? O! he is a flea, a worm, a dead dog, sinful dust and ashes; he comes up like a flower and is cut down, and what a thing is it that God should so much as open his eyes upon such a one! (1 Sam 26:20; Job 25:6, 45:2,3). But then, what a thing is it that God should magnify him and that he should set his heart upon him! (Job 7:17). Yea, that he should take him into acquaintance with him, give his angels all ministering spirits for him! Yea, engage his mercy for him, his tender, great, manifold, and everlasting mercy for him, to compass him round withal, as with a shield, that nothing might work his ruin forever!

Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 601

 

Now, my brethren, I beseech you consider, that God 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 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 God 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).

Many things show with what an heart mercy is of God 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 noticed by Israel for his encouragement and hope. 'Let Israel hope in the Lord, for with him there is mercy,' tender, great, rich, multiplying mercy, mercy that compasseth 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, God delighteth in mercy. 'Who is a God like unto thee that pardon iniquity, and passeth 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 God's delight; or, as another hath it, 'Mercy pleaseth thee.' A man delights in that he will set on foot and seek to manage, promote, and glory in the success and prosperity of. Why, the text saith, God delighteth in mercy: nor do I believe, how odious the comparison may seem, that ever man delighteth more in sin, than God hath delighted in showing mercy. Has man given himself for sin? God has given his Son for us so that he might show us mercy (John 3:16). Has man lain in wait for opportunities for sin? God has waited to be gracious, that he might have mercy upon us (Isa 30:10). Has man, who 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 God, when he sets a showing mercy, shows it with rejoicing, for he delighteth in mercy.

Here also you may see why all God'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; therefore, he is seldom found out of one or another. 'Now,' saith David, 'all the paths of the Lord are mercy' (Psa 25:10). He is never out of them: wherever he is, he is still 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 God 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 God, 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 God 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 (Titus 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 with God, which 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 God 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 under 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. 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 damnation.

Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 600

 

Seventh. As all this tender, great, rich, much abounding mercy compasseth us about, so that we may hope in the God 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 forever' (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 God, that is, in the way that thou shalt go. Man's way 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 pilgrimage: Goodness and mercy shall follow me.

2. As God in mercy will guide, he will uphold our goings in his paths by the same. We are weak and apt to stumble and fall, though our path was never so plain. 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 God of our mercy has mercy to guide us and uphold us, by the same will, he instructs us when we are at a loss or at a stand. 'I led Israel about,' says God, '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; 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 ride on the high places of the earth and made him suck honey out of the rock (Deut 32:13).

5. Mercy shall follow us, take us up when we are fallen, and heal us of those wounds we have caught by our falls. 'The Lord upholds all that fall, and raiseth up all those that be bowed down' (Psa 145:14). And again: 'The Lord openeth the eyes 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 falls he shall not be utterly cast down; for the Lord upholds him with his hand' (Psa 37:23,24). Here is mercy for a hoping Israelite, yet this is not all.

6. Mercy shall follow us to pardon our sins as they are committed. Through the act of justification, we are forever secured from a state of condemnation, yet as we are children, we need daily forgiveness and pray, 'Our Father, forgive us our trespasses.' Now, that we may have daily forgiveness for our daily sins and trespasses, 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 need a pardon from Egypt until they came to Canaan? Even so many times wilt thou need a pardon from the day of thy conversion to the day of death; to the which God will follow Israel, that he may dwell in the house of the Lord forever.

Eighth. As all this tender, great, rich, abounding, compassing 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 God towards his, it rejoiceth in delivering us from 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. Considering how often I have procured judgments and destructions to myself, I have thought that God would be weary of pardoning or 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 well,—with my whole heart, and with my whole soul' (Jer 32:41). This doing of us well 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 marvelous thing! 'O sing unto the Lord a new song, for he hath done marvelous 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 he spoke against Israel. 'For since thou spoke [of] against him thou skipped 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).

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I tell you, Sirs, you must not trust your own apprehensions nor judgments with the mercy of God; 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, length, depth, and height therein, when God 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 passed 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 God mercies, tender, great, rich, a multitude, and mercy that abounds, so to encourage us to trust in him, there is mercy to COMPASS US ROUND ABOUT. 'Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compass him about' (Psa 32:10). This is, therefore, the lot of the Israel of God, that they shall, trust in their God, be compassed with mercy roundabout. 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 favor wilt thou compass him as with a shield' (Psa 5:12). As with a shield. This compassing of them, therefore, is, to the end, they may be defended and guarded against them that seek their hurt. When Elisha was in danger because of the Syrian army, '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 my house,' saith God, 'because of the army, because of him that passeth 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 compassed roundabout. Hence, when God asked Satan concerning holy Job, he answered, 'Hast thou not made a hedge about him, his house, and all that he hath on every side?' (Job 1:10). I cannot come at him; thou compassest 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 compass 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 is also the reason why nothing can come at us, but it may do us good. If the mercy of God 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 God' (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 compass 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, it also shall be in conclusion that with all the wrath of our enemies, when they have done what they can, we shall be made to stand by the mercy of God. 'Why boasteth thou thyself in mischief,' said David, 'O mighty man? The goodness of God endureth continually' (Psa 52:1). And that will sanctify to me whatever thou doest against me! Therefore, this is another singular encouragement to Israel to hope in the Lord, for there is with his mercy to compass our roundabout.

And for the exercise thereof when we feel ourselves after the worst manner of assault. Here is, I say, room for hope and for the exercise thereof when we think of ourselves after the worst manner of assault. 'Wherefore should I fear,' said David, 'in the day of evil, when the iniquity of my heels shall compass 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 compass thee about. The hand of God is upon thee, and thy sins, which are the cause, stand round about thee, to give in evidence against thee; therefore thou must fear. No, saith David, that is not a sufficient reason; he that trusteth in the Lord, Mercy shall compass him about. Here is also ground to pray in faith, as David said, '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 compass me about' (Psa 17:8,9).

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As they are called a multitude, they are called mercies manifold. There is no single flower in God's gospel garden; they are all double and treble; there is a wheel within a wheel, a blessing within a blessing, and all the mercies of God. 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 God'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 God, from sin (Luke 1:76-79; 1 Cor 1:30; Eph 4:32; 2 Cor 1:20).

2. If a man receives 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 God (Luke 11:13; Matt 7:11).

3. If a man receives the mercy of the resurrection of the body, and God's people shall assuredly 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 God. A multitude! There is converting mercy, preserving mercy, and glorifying mercy. How many mercies are folded up in every one of these mercies? None but God can tell. A multitude! 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 multitude of preventing mercies in afflictions, in disappointments, in cross providence, there are with God: and what mercies are folded up in these afflicting mercies, in these disappointing mercies, and in these merciful cross providence, must rest in the bosom of him to be revealed, who only is wonderful in counsel, and excellent in working. A multitude 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 that daily life was loaded with God's benefits. And I believe, if, as we are bound, we should at all times return God thanks for all particular mercies, mainly, 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 multitude, and manifold; so they are mercies that DIMINISH NOT in the using, but that instead increase in the exercising of them. Hence it is said, grace aboundeth, and hath abounded unto many; and that God 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, is wherein he hath abounded towards us. Now, to abound is to flow, multiply, increase, greaten, be more and more; of this nature is the mercy 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 God, merciful and gracious, long-suffering, and abundant in goodness and truth' (Exo 34:6).

Mercy to a man under guilt and fear of hell-fire seems like a little, shrunk-up, or shriveled thing; there appears no quantity 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 God. But behold, when God 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 God is; but at last, they see such greatness, such a largeness, such an abundance of increase, in this multiplying mercy of God, 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 God.

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And now, cries, he, 'GREAT mercy or NO mercy; for little mercy will do me no good'; such a poor creature thus expostulateth the case with God, 'Wilt thou show wonders to the dead? Shall the dead arise and praise thee?' (Psa 88:10). Lord, I have destroyed myself, can I live? My sins are more than the sands, can I live? Lord, every one of them is sin of the first-rate, of the biggest size, of the blackest line. Can I live? I never read that expression but once in all the whole Bible; 'For thy name's sake, O Lord, pardon my iniquity, for it is great' (Psa 25:11). Not that there was but one man in Israel that had committed great iniquities, but because men that have so done, have rather inclined to despair, than to an argument so against the wind. If he had said, Pardon, for they are little, his reason had carried reason in it; but when he saith, Pardon, for they are great, he seems to stand like a man alone. This is the common language, 'if our transgressions be upon us, and we pine away in them, How should we then live?' (Eze 33:10). Or thus, 'Our bones are dried, and our hope is lost, and we are cut off for our parts' (Eze 37:11). Wherefore to such as these, good wishes, tender fingers, and compassion, without GREAT mercy, can do nothing. But behold, O thou man of Israel, thou talkest of great sins; answerable to this, the Scripture speaks of great mercy, and thy great sins are but the sins of a man, but these great mercies are the mercies of a God; yea, and thou art exhorted, even because there is mercy with him, therefore to trust thy soul with him, 'let Israel trust in the Lord; for with the Lord there is mercy,' great mercy. This, therefore, is a truth of singular consolation, that mercy is with the Lord, that tender mercy is with him, that great mercy is with him, both TENDER and GREAT. What would man have more? But,

Third. As great mercy is with the Lord to encourage us to hope, so this mercy that is great, is RICH. 'God is rich in mercy' (Eph 2:4). There are riches of goodness and riches of grace with him (Rom 2:4; Eph 1:7). Things may be great in quantity and little of value, but the mercy of God is not so. We used to prize small things when great worth is in them; even a diamond, as little as a pea, is preferred before a pebble, though as big as a camel. Why, here is rich mercy, sinner; here is mercy that is rich and full of virtue! a drop of it will cure a kingdom. 'Ah! But how much is there of it?' says the sinner. O, abundance, abundance! For so saith the text—' Let us fall now into the hand of the Lord, for his rich 'mercies are great' (2 Sam 24:14). Some things are so rich, and of such virtue, that if they do but touch a man, if they do but come nigh a man, if a man doth but look upon them, they have a present operation upon him; but the very mentioning of mercy, yea, a very thought of it, has sometimes had that virtue in it as to cure a sin-sick soul. Here is virtuous mercy!

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 pass 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 God, all the errors of man, the torments of hell, and the sorrows that the Lord Jesus underwent, when mercy made him a reconciler of sinners to God. But this can be known by none but the God 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 (Titus 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 hell, from all hells (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 MULTITUDE of them, and they are called 'manifold,' there is a multitude of these rich and virtuous mercies (Psa 69:13; Rev 9:19). By multitude, 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 amid their excellencies. But it is not thus with the mercy of God. 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 God. There are some things, though rich, that are sparingly made use of. But it is not so with this mercy of God. There is a multitude of them, so if one will not, another will. There is a multitude of them, so one or other of them is always in their season. There is a multitude of them, and therefore, it must not be supposed that God is niggardly as to communicate with them.

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The words being thus briefly touched upon, I shall come to treat of two things. FIRST, more distinctly, I shall show you what kind of mercy is with the Lord, as a reason to encourage Israel to hope. SECONDLY, And then shall show what is to be inferred from this reason, 'Let Israel hope in the Lord, for with the Lord there is mercy.'

[FIRST, The kind of mercy that Israel is to hope for.]

First, 'With him, there is TENDER MERCY, and therefore let Israel hope' (Psa 25:6, 103:4, 119:156). Tender mercy is mercy in mercy, which Israel of old had, in high estimation, cried much for and chose that God would deal with their souls by that. 'Withhold not thou thy tender mercies from me,' said David, and 'according unto the multitude of thy tender mercies blot out my transgressions' (Psa 40:11, 51:1). And again, 'Let thy tender mercies come unto me, that I may live' (Psa 119:77). Now of this sort of mercies God has a great many, a multitude to bestow upon his people. And they are thus mentioned by the word to cause us to hope in him. And is not this alluring, enticing to the Israel of God to hope, when the object of their hope is a God 'very pitiful, and of tender mercy?' Yea, a God whose tender mercies are great and many. There are two things that this word tender mercy importeth. 1. The first is, that sin will put a believer, if he giveth way thereto, into a very miserable condition. 2. That God would have them hope, that though sin may have brought any of them into this condition, the Lord will restore them with much pity and compassion. 'Let Israel hope in the Lord,' for with the Lord there is mercy, tender mercy.

1. For the first of these, That sin will put a believer, if he gives way thereto, into a very miserable condition, and that upon a double account. (1.) For that it will bring him into fears of damnation. (2.) In that it will make his soul to be much pained under those fears.

We will wave the first and come to the second of these. The pains that guilt will make when it wounds the conscience, none knows but those to whom sin is applied by the Spirit of God in the law. Yet all may read of it in the experience of the godly; where this pain is compared to a wound in the flesh, to fire in the bones, to the putting of bones out of joint, and the breaking of them asunder (Psa 38:3,5,7,8, 102:3, 22:14; Lam 1:13, 3:4). He that knows what wounds and broken bones are, knows them to be painful things. And he that knows what misery sin will bring the soul into with its guilt will conclude the one comes no whit short of the other. But now he that hath these wounds, and also these broken bones, the very thoughts of a man that can cure, and of a bonesetter, will make him afraid, yea, quake for fear; especially if he knows that though he has skill, he has a hard heart, and fingers that are like iron. He that handled a wound needed to have fingers like feathers or down to be sure the patient wished they were! Tenderness is a thing of great worth to such; and such men are much inquired after by such; yea, their tenderness is an invitation to such to seek after them. And the thing is true in spirituals (Isa 42:3). Wherefore David cried, as I said before, 'Have mercy upon me, O God! according unto the multitude of thy tender mercies, blot out my transgressions' (Psa 51:1). O handle me tenderly, Lord, handle me tenderly, cried David. O cure me, I beseech thee, and do it with thy tender mercy.

Now, answerable to this, the Lord is set forth to Israel as one with whom is mercy, consequently tender mercy. Let Israel hope in the Lord, for with the Lord, there is tender mercy. God, therefore, would have the wounded and bruised, and those whose pains may be compared to the pains and pangs of broken bones, to hope that he will restore them with much pity and compassion, or as you have it before, in pity and tender mercy. See how he promiseth to do it by the prophet. 'A bruised reed shall he not break; and the smoking flax shall he not quench' (Isa 42:3). See how tender he is in action. 'When he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him' (Luke 10:33-35). Every circumstance is full of tenderness and compassion. See also how angry he maketh himself with those of his servants that handle the wounded or diseased without this tenderness and how he catcheth them out of their hand, with a purpose to deal more gently with them himself. 'The diseased,' saith he, 'have ye not strengthened, neither have ye healed that which was sick; neither have ye bound up that which was broken; neither have ye brought again that which was driven away; neither have ye sought that which was lost; but with force and with cruelty have ye ruled them; therefore, ye shepherds, hear the words of the Lord: I will feed my flock, and I will cause them to lie down, saith the Lord God. I will seek that which was lost and bring again that which was driven away. I will bind up that which was broken and strengthen that which was sick (Eze 34:4,7,15,16). Here is the encouragement to hope, even according to the reason urged: 'Let Israel hope in the Lord; for with the Lord there is mercy,' tender mercy. Second. As with him is mercy tender, so there is with him GREAT mercy, for with him is great mercy. 'The Lord is long-suffering, and of great mercy' (Num 14:18). When tenderness accompanies want of skill, the defect is great, but when tenderness and great skill meet together, such a surgeon is a brave, accomplished man. Besides, some are more plagued with the greatness of their sins than others, the devil having placed or fixed the great sting there. These are driven by the greatness of sin into despairing thoughts, hotter than fire: these have the greatness of their sin betwixt God and them, like a great mountain; yea, they are like a cloud that darkeneth the sun and air.[19] This man stands under Cain's gibbet and has the halter of Judas, to his own thinking, fastened about his neck.

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3. The promising help that seems to be in other things are great hindrances to a steady fixing, by hope, on God; there are suitable frames of heart, enlargements in duties, with other the like, that have through the darkness, and the legality of our spirits been great hindrances to Israel. Not that their natural tendency is to turn us aside, but our corrupt reason getting the upper hand, and bearing the stroke in judgment, converts our minds and consciences to making wrong conclusions upon them. 4. Besides, as the mind and conscience, by reason, are and bearing the stroke in judgment oft deluded to draw these wrong conclusions upon our suitable frames of heart, to the removing of our hope from the proper object unto them, so by like reason, are we turned by unwholesome doctrines, and a carnal understanding of the Word, to the very same thing: 'cisterns, broken cisterns that can hold no water,' Israel, even God's people, are apt to make unto themselves to the forsaking of their God (Jer 2:11-13).

Thus, I have gone through the first part of the text, which consists of an exhortation to hope in the Lord. And have showed you, 1. The matter contained therein. 2. Something of the reason for the manner of the phrase. 3. And have drawn, as you see, some inferences from it.

I now come to the second part of the text, which is a reason urged to enforce the exhortation, 'Let Israel hope in the Lord.' Why? 'For with the Lord, there is mercy.' There is a reason. Let him hope, for there is mercy; let him hope in the Lord, for with him there is mercy. The reason is full and suitable. For what is the ground of despair but a conceit that sin has shut the soul out of all interest in happiness? and what is the reason for that, but a persuasion that there is no help for him in God? Besides, God could do all but show mercy, yet the belief in that ability would not be a reason sufficient to encourage the soul to hope in God. The block SIN, which cannot be removed by mercy, still lies in the way. The reason, therefore, is full and suitable, having an enforcement in it, naturally, to the exhortation. And,

First, we will discuss the reason in general, and then [Second] will come to it more precisely. 'Let Israel hope in the Lord, for with the Lord there is mercy,' mercy to be bestowed, mercy designed to be bestowed.

1. Mercy to be bestowed. This must be the meaning. What if a man has never so much gold or silver, food, or raiment: yet if he has none to communicate, what is the distressed, or those in want, the better? What if there be mercy with God, yet if he has none to bestow, what force is there in the exhortation, or what shall Israel, if he hopeth, be the better. But God has mercy to bestow, to give. 'He saith on this wise, I will give you the sure mercies of David' (Acts 13:34). And again, 'The Lord give mercy unto the house of Onesiphorus' (2 Tim 1:16). Now, God designeth mercy for his people (Dan 9:4). Hence, the mercy that God's Israel are said to be partakers of, here lies the encouragement. The Lord has mercy to give; he has not given away ALL his mercy; his mercy is not clean gone forever (Psa 77:8). He has mercy yet to give away, yet to bestow upon his Israel. 'Let Israel hope in the Lord, for with the Lord there is mercy.'

2. As there is with God mercy to be bestowed, so there is mercy designed to be bestowed or given to Israel. Some men lay by what they mean to give away and put that in a bag by itself, saying, This I design to give away, this I purpose to bestow upon the poor. Thus God; he designeth mercy for his people (Dan 9:4). Hence the mercy that God's Israel are said to be partakers of, is a mercy kept for them. And 'thou, O God, hast prepared of thy goodness for the poor,' and laid up for them (Psa 68:10). This is excellent and is true, 'Let Israel hope in the Lord, for there is with him mercy,' kept, prepared, and laid up for them! (Psa 61:7). When God designs the bestowing of mercy, we may reasonably hope to be partakers (Psa 31:19). The poor will go merrily to weddings and funerals and hope for an alms all the way they go when they come to understand that there is so much kept, prepared, and laid up for them by the bridegroom, &c. But 'He keepeth mercy for thousands!' (Exo 34:7).

3. As God has mercies to bestow, and as he has designed to bestow them, so those mercies are no fragments or the leavings of others: but mercies that are full and complete to do for thee, what thou wantest, wouldst have, or canst desire. As I may so say, God has his bags that were never yet untied, never yet broken up, but laid by him through a thousand generations for those that he commands to hope in his mercy. As Samuel kept the shoulder for Saul, and as God brake up that decreed place for the sea, so hath he set apart, and will break up his mercy for his people: mercy and grace that he gave us before we had a being, is the mercy designed for Israel (2 Tim 1:9). Whole mercies are allotted to us; however, mercy sufficient (1 Sam 9:23-24; Job 38:10). But to be a little more distinct.

[Second, mainly.] I find that the goodness of God to his people is diversely expressed in his word: sometimes by the word grace, sometimes by the word love, and sometimes by the word mercy, even as our badness against him is called iniquity, transgression, and sin. When it is expressed by that word 'grace,' it is to show that what he doth is of his princely will, royal bounty, and sovereign pleasure. When expressed by that word 'love,' it shows us that his affection was and is in what he doth shows us that his affection was and in what that and that he doth what he doth for us, with complacency and delight. But when it is set forth to us under the notion of 'mercy,' it bespeaks us to be both wretched and miserable, and his bowels and compassions yearn over us in this fearful plight. Now, the Holy Ghost chooseth—as it should seem—in this place, to present us with that goodness that is in God's heart towards us, somewhat under the term of mercy; for that, as I said before, it so presenteth us with our misery, and his pity and compassion; and because it best pleaseth us when we apprehend God in Christ as one that has the love of compassion and pity for us. Hence, we are often presented with God's goodness to us, which causes us to hope in the name of sympathy and empathy. 'In his pity he redeemed them,' and 'like as a father pitieth his children, so the Lord pitieth them that fear him' (Isa 63:9; Psa 103:13). 'The Lord is very pitiful and of tender mercy,' he also is gracious and 'full of compassion' (James 5:11; Psa 78:38). 'Thou, O Lord, art a God full of compassion,' and thy 'compassions fail not' (Psa 86:15, 111:4; Lam 3:22).