Works of John Bunyan Volume I Part 158

[THIRD. Inferences from the exhortation.]

Now we come to those inferences that do naturally flow from this exhortation, and they are in number four.

First. That hope and the exercise of it, is as necessary in its place, as faith, and the exercise of it. All will grant that there is need of a daily exercise of faith; and we are bid to hope unto the end, because hope is the grace that relieveth the soul when dark and weary. Hope is as the bottle to the faint and sinking spirit.

Hope calls upon the soul not to forget how far it is arrived in its progress towards heaven. Hope will point and show it the gate afar off; and therefore it is called the hope of salvation. Hope exerciseth itself upon G.o.d.

1. By those mistakes that the soul hath formerly been guilty of, with reference to the judgment that it hath made of G.o.d, and of his dealings with it. And this is an excellent virtue. 'I said,' once says the church, that 'my hope is perished from the Lord,' but I was deceived; 'this I recall to my mind, therefore have I hope'; that is, why, if I give way to such distrusting thoughts, may I not be wrong again? (Lam 3:18-21). Therefore will I hope! This virtue is that which belongs to this grace only; for this and this only is it that can turn unbelief and doubts to advantage. 'I said in my haste,' said David, 'I am cut off from before thine eyes'; nevertheless I was mistaken; 'thou heardest the voice of my supplications when I cried unto thee' (Psa 31:22). And what use doth he make of this?

Why, an exhortation to all good men to hope, and to take advantage to hope from the same mistakes. I think I am cast off from G.o.d, says the soul; so thou thoughtest afore, says memory, but thou wast mistaken then, and why not the like again? and therefore will I hope. When I had concluded that G.o.d would never come near me more, yet after that he came to me again, and as I was then, so I am now; therefore will I hope.

2. True hope, in the right exercise of it upon G.o.d, makes no stick at weakness or darkness; but rather worketh up the soul to some stay, by these. Thus Abraham's hope wrought by his weakness (Rom 4). And so Paul, when I am weak, then I am strong; I will most gladly therefore rejoice in mine infirmities (2 Cor 12). But this cannot be done where there is no hope, nor but by hope: for it is hope, and the exercise of it, that can say, Now I expect that G.o.d should bring good out of all this. And as for the dark, it is its element to act in that: 'But hope that is seen is not hope' (Rom 8:24). But we must hope for that we see not. So David, 'Why art thou cast down, O my soul? hope thou in G.o.d.' Christians have no reason to mistrust the goodness of G.o.d, because of their weakness, &c. 'I had fainted unless I had believed to see' (Psa 27:13). By believing there, he means hoping to see, as the exhortation drawn from thence doth import.

3. Hope will make use of our calling, to support the soul, and to help it, by that, to exercise itself in a way of expectation of good from G.o.d. Hence the apostle prays for the Ephesians, that they may be made to see what is 'the hope of their calling'; that is, what good that is which by their calling they have ground to hope is laid up in heaven, and to be brought unto them at the appearance of Jesus Christ (Eph 1:17,18). For thus the soul by this grace of hope will reason about this matter: G.o.d has called me; surely it is to a feast. G.o.d has called me to the fellows.h.i.+p of his Son, surely it is that I may be with him in the next world. G.o.d has given me the spirit of faith and prayer; surely it is that I might hope for what I believe is, and wait for what I pray for. G.o.d his given me some tastes already; surely it is to encourage me to hope that he purposeth to bring me into the rich fruition of the whole.

4. Hope will exercise itself upon G.o.d by those breakings wherewith he breaketh his people for their sins. 'The valley of Achor' must be given 'for a door of hope' (Hosea 2:15). The valley of Achor; what is that? Why, the place where Achan was stoned for his wickedness, and the place where all Israel was afflicted for the same (Josh 7).

I say, hope can gather by this, that G.o.d has a love to the soul; for when G.o.d hateth a man he chastiseth him not for his trespa.s.ses.[17]

'If ye be without chastis.e.m.e.nt, whereof all are partakers, then are ye b.a.s.t.a.r.ds, and not sons' (Heb 12:8). Hence Moses tells Israel, that when the hand of G.o.d was upon them for their sins, they should consider in their heart, 'that as a man chasteneth his son, so the Lord thy G.o.d chasteneth thee' (Deut 8:5). And why thus consider, but that a door might be opened for hope to exercise itself upon G.o.d by this? This is that also that is intended in Paul to the Corinthians, 'When we are judged we are chastened of the Lord, that we should not be condemned with the world' (1 Cor 11:32). Is not here a door of hope? And why a door of hope, but that by it, G.o.d's people, when afflicted, should go out by it from despair by hope?

[Second.] But it is to be inferred, secondly, That the exercise of hope upon G.o.d is very delightful to him: else he would not have commanded and granted us a liberty to hope, and have snibbed those that would hinder. 'Behold, the eye of the Lord is upon them that fear him; upon them that hope in his mercy; to deliver their soul from death, and to keep them alive in famine' (Psa 33:18,19). That G.o.d is much delighted in the exercise of this grace, is evident, because of the preparation that he has made for this grace, wherewith to exercise itself. 'For whatsoever things were writ aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope' (Rom 15:4). Mark, the whole history of the Bible, with the relation of the wonderful works of G.o.d with his people from the beginning of the world, are written for this very purpose, that we, by considering and comparing, by patience and comfort of them, might have hope. The Bible is the scaffold or stage that G.o.d has builded for hope to play his part upon in this world. It is therefore a thing very delightful to G.o.d to see hope rightly given its colour before him; hence he is said, 'to laugh at the trial of the innocent' (Job 9:23). Why at his trial? Because his trial puts him upon the exercise of hope: for then indeed there is work for hope, when trials are sharp upon us. But why is G.o.d so delighted in the exercise of this grace of hope?

1. Because hope is a head-grace and governing. There are several l.u.s.ts in the soul that cannot be mastered, if hope be not in exercise; especially if the soul be in great and sore trials. There is peevishness and impatience, there is fear and despair, there is doubting and misconstruing of G.o.d's present hand; and all these become masters, if hope be not stirring; nor can any grace besides put a stop to their tumultuous raging in the soul. But now hope in G.o.d makes them all hush, takes away the occasion of their working, and lays the soul at the foot of G.o.d. 'Surely,' saith the Psalmist, 'I have behaved and quieted myself as a child that is weaned of his mother, my soul is even as a weaned child.' But how came he to bring his soul into so good a temper? Why, that is gathered by the exhortation following, 'Let Israel hope in the Lord from henceforth and for ever' (Psa 131:2,3). It was by hoping in the Lord that he quieted his soul, and all its unruly sinful pa.s.sions.

2. As hope quasheth and quieteth sinful pa.s.sions, so it putteth into order some graces that cannot be put into order without it: as patience, meekness, silence, and long-suffering, and the like.

These are all in a day of trial out of place, order, and exercise, where hope forbeareth to work. I never saw a distrusting man, a patient man, a quiet man, a silent man, and a meek man, under the hand of G.o.d, except he was 'dead in sin' at the time. But we are not now talking of such. But now let a man hope in the Lord, and he presently concludes this affliction is for my good, a sign G.o.d loves me, and that which will work out for me a far more and exceeding and eternal weight of glory; and so it puts the graces of the soul into order (Luke 21:19). Wherefore patience, by which a man is bid to possess or keep his soul under the cross, is called 'the patience of hope' (1 Thess 1:3). So in another place, when he would have the church patient in tribulation, and continue instant in prayer, he bids them 'rejoice in hope,' knowing that the other could not be done without it (Rom 12:12).

3. G.o.d takes much delight in the exercise of hope, because it construeth all G.o.d's dispensations, at present, towards it, for the best: 'When he hath tried me I shall come forth like gold' (Job 23:10). This is the language of hope. G.o.d, saith the soul, is doing of me good, making of me better, refining of my inward man. Take a professor that is without hope, and either he suffereth affliction of pride and ostentation, or else he picks a quarrel with G.o.d and throws up all. For he thinks that G.o.d is about to undo him; but hope construeth all to the best, and admits no such unruly pa.s.sions to carry the man away.

4. Therefore hope makes the man, be the trials what they will, to keep still close to the way and path of G.o.d. 'My foot,' said hoping Job, 'hath held his steps, his way have I kept and not declined, neither have I gone back from the commandment of his lips' (Job 23:11,12). And again, 'Our heart is not turned back, neither have our steps declined from thy way: though thou hast sore broken us in the place of dragons, and covered us with the shadow of death'

(Psa 44:18,19). But how came they thus patiently to endure? Why, they by hope put patience and prayer into exercise. They knew that their G.o.d was as it were but asleep, and that in his time he would arise for their help; and when he did arise he would certainly deliver. Thus is this psalm applied by Paul (Rom 8).

[Third.] There is also inferred from this exhortation, that the hope of those that are not Israelites is not esteemed of G.o.d.

'Let Israel hope.' The words are exclusive, shutting out the rest.

He doth not say, Let Amalek hope, let Babylon, or the Babylonians hope; but even in and by this exhortation shutteth out both the rest and their hope from his acceptance. This being concluded, it follows, that some may hope and not be the better for their hope.

'The hypocrite's hope shall perish' (Job 8:13); their hope shall be as the giving up of the ghost (11:20). 'For what is the hope of the hypocrite?' (27:8). Again, 'The hope of unjust men perisheth'

(Prov 11:7). There is a hope that perisheth, both it and he that hoped with it together. The reasons are,

1. Because it floweth not from faith and experience, but rather from conceit and presumption. Hope, as I have told you, if it be right, cometh of faith, and is brought forth by experience: but the hope now under consideration is alone, and has no right original, and therefore not regarded. It is not the hope of G.o.d, but the hope of man; that is, it is not the hope of G.o.d's working, but the hope that standeth in natural abilities. 'Thou washest away the things which grow out of the dust of the earth, and thou destroyest the hope of man' (Job 14:19). Whatsoever in religious matters is but of a carnal and earthly existence, must be washed away, when the overflowing scourge shall at the end pa.s.s over the world (Isa 28:17-19).

2. Because the Lord's mercy is not the object of it. The worldly man makes gold, or an arm of flesh his hope; that is, the object of it, and so he despiseth G.o.d (Job 31:24; Jer 3:23). Or if he be a religious hypocrite, his hope terminates in his own doings: he trusteth, or hopeth, in himself, that he is righteous (Luke 18:9).

All these things are abhorred of G.o.d, nor can he, with honour to his name, or in a compliance with his own eternal designs, give any countenance to such a hope as this.

3. This hope has no good effect on the heart and mind of him that hath it. It purifieth not the soul, it only holds fast a lie, and keeps a man in a circuit, at an infinite distance from waiting upon G.o.d.

4. This hope busieth all the powers of the soul about things that are of the world, or about those false objects on which it is pitched; even as the spider diligently worketh in her web--unto which also this hope is compared--in vain. This hope will bring that man that has it, and exercises it, to heaven, when leviathan is pulled out of the sea with a hook; or when his jaw is bored through with a thorn: but as he that thinks to do this, hopeth in vain; so, even so, will the hope of the other be as unsuccessful; 'So are the paths of all that forget G.o.d, and the hypocrite's hope shall perish; whose hope shall be cut off, and whose trust shall be a spider's web. He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure' (Job 8:13-15, 41:1-9). This is the hope that is not esteemed of G.o.d, nor the persons that have it, preferred by him a whit before their own dung (Job 20:4-8).

[Fourth.] There is also inferred from these words, That Israel himself is subject to swerve in his soul about the object of hope.

For this text is to him as a command and grant, so an instruction by which he is to be informed, how and upon whom to set his hope.

That Israel is apt to swerve as to the object of his hope, is evident, for that so much ado is made by the prophets to keep him upon his G.o.d; in that so many laws and statutes are made to direct him to set his hope in G.o.d: and also by his own confession (Psa 78:7; Jer 3:23-25; Lam 4:17). The fears also and the murmurings and the faintings that attend the G.o.dly in this life, do put the truth of this inference out of doubt. It is true, the apostle said, that he had the sentence of death in himself, that he might not trust or hope in himself, but in G.o.d that raiseth the dead. But this was an high pitch; Israel is not always here; there are many things that hinder. (1.) The imperfection of our graces. There is no grace perfected in the G.o.dly. Now it is incident to things defective, to be wanting in their course. Faith is not perfect; and hence the sensible Christian feels what follows: love is not perfect, and we see what follows; and so of hope and every other grace; their imperfection makes them stagger. 2. Israel is not yet beyond temptations. There is a deal to attend him with temptations, and he has a soul so disabled by sin, that at all times he cannot fix on G.o.d that made him, but is apt to be turned aside to lying vanities: the very thing that Jonah was ensnared with (2:8).

3. The promising helps that seem to be in other things, are great hindrances to a steady fixing, by hope, on G.o.d; there are good 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 the making of wrong conclusions upon them. 4. Besides, as the mind and conscience, by reason, is oft deluded to draw these wrong conclusions upon our good frames of heart, to the removing of our hope from the right 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 G.o.d's people, are apt to make unto themselves to the forsaking of their G.o.d (Jer 2:11-13).

Thus have I 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 of the manner of the phrase. 3. And have drawn, as you see, some inferences from it.

[SECOND. THE REASON URGED TO ENFORCE THE EXHORTATION.]

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 the 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 of that, but a persuasion that there is no help for him in G.o.d? Besides, could G.o.d do all but show mercy, yet the belief of that ability would not be a reason sufficient to encourage the soul to hope in G.o.d.

For the block SIN, which cannot be removed but by mercy, still lies in the way. The reason therefore is full and suitable, having naturally an enforcement in it, to the exhortation. And,

First. To touch upon the reason in a way general, and then [Second]

to come to it more particularly. '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, or 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 G.o.d, 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 G.o.d 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 then, here lies the encouragement. The Lord has mercy to give; he has not given away ALL his mercy; his mercy is not clean gone for ever (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 G.o.d 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 G.o.d; he designeth mercy for his people (Dan 9:4). Hence the mercy that G.o.d's Israel are said to be partakers of, is a mercy kept for them. And 'thou, O G.o.d, 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 G.o.d designs the bestowing of mercy, we may well 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.[18] But 'He keepeth mercy for thousands!' (Exo 34:7).

3. As G.o.d 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, G.o.d 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 G.o.d 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, particularly.] I find that the goodness of G.o.d 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,' then it is to show that what he doth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word 'love,'

then it is to show us that his affection was and is in what he doth, 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,'

then it bespeaks us to be in a state both wretched and miserable, and that his bowels and compa.s.sions yearn over us in this our fearful plight. Now, the Holy Ghost chooseth--as it should seem--in this place, to present us with that goodness that is in G.o.d's heart towards us, rather under the term of mercy; for that, as I said before, it so presenteth us with our misery, and his pity and compa.s.sion; and because it best pleaseth us when we apprehend G.o.d in Christ as one that has the love of compa.s.sion and pity for us.

Hence we are often presented with G.o.d's goodness to us to cause us to hope, under the name of pity and compa.s.sion. '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 compa.s.sion' (James 5:11; Psa 78:38). 'Thou, O Lord, art a G.o.d full of compa.s.sion,' and thy 'compa.s.sions fail not' (Psa 86:15, 111:4; Lam 3:22).

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, and that which Israel of old had in high estimation, cried much for, and chose that G.o.d would deal with their souls by that. 'Withhold not thou thy tender mercies from me,' said David, and 'according unto the mult.i.tude 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 G.o.d has a great many, a mult.i.tude 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, is not this enticing to the Israel of G.o.d to hope, when the object of their hope is a G.o.d 'very pitiful, and of tender mercy?' Yea, a G.o.d 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 G.o.d 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 compa.s.sion. '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 d.a.m.nation. (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 G.o.d, in the law.

Yet all may read of it in the experience of the G.o.dly; 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 handleth a wound, had need have fingers like feathers or down; to be sure the patient wisheth 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 G.o.d! according unto the mult.i.tude 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. G.o.d 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 compa.s.sion, 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 the action. 'When he saw him, he had compa.s.sion 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 circ.u.mstance is full of tenderness and compa.s.sion. 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 G.o.d. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick' (Eze 34:4,7,15,16). Here is 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 mercy that is GREAT, 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 sense of the greatness of their sins than others are; 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 G.o.d 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.

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 G.o.d, '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 are sins 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 mine 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 compa.s.sion, 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 G.o.d; 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. 'G.o.d is rich in mercy' (Eph 2:4). There is riches of goodness and riches of grace with him (Rom 2:4; Eph 1:7). Things may be great in quant.i.ty, and little of value; but the mercy of G.o.d is not so. We use 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!