First, It is a modest argument, and it were good if we could learn this modesty of David. He was one much in prayer, diligent in keep- ing God's statutes, abundant in all acts of devotion, spent nights in meditation, and yet after all this placeth all his hopes in the mercy and loving-kindness of God, and desireth only to be heard according to mercy. But in us there is a secret carnal notion of God as if he were our debtor. If we act for him, or suffer anything for him, we carry it as if God were obliged to us : Isa. lviii. 3, ' Wherefore have we fasted ? ' &c. We cannot be at a fast, give a little alms, or make a prayer, but we think we have merited much at God's hands. Oh ! this is against all reason. Alas ! what profit can we be to God ? Job xxxv. 6-8. God is above the injuries and benefits of the creature ; what miss had he of angels and men in those innumerable ages of duration that went before any created being ? And as it is against reason, so it is against all the declarations God hath made of himself to us : Ezek. xxxvi. 32, ' Not for your sakes do I this, saith the Lord of hosts : be ashamed and confounded for your own ways.' So Titus iii. 4-6, ' But after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost ; which he shed on us abundantly through Jesus Christ our Saviour.' In short, no worth in us, or righteousness of ours, is that merit and righteousness by virtue of which we are accepted with God. Our works and righteousness are not that condition by which we receive and apply this merit ; that is faith. No works or merit are a motive, or the first inducing cause to move God to give us that faith, but all is from his loving-kindness and readiness to do good to the creatures. Again, it is contrary to the practice of the saints and children of God, who, though never so holy and never so good, yet still they plead mercy, and this by direction from him who knoweth what plea is fittest for creatures to use to God, Luke xvii. 10. As it is not the merit of one part of the earth that it lieth nearer the sun than another, only the Creator would have it so, so still the scripture crieth down works and merits in the creature in all these gracious influences ; they all come from God's bowels of compassion to his creatures labouring under difficulties. He loveth to act as a free agent in giving, continuing, and actuating the life of his creatures, whether natural or spiritual. Yea, lastly, any other principle would be against our profit, as well as God's glory. Our profit, both as to duty and success, we should never carry it dutifully to God if we did not acknow- ledge that all came from grace. Whence cometh impatience, mur- murings, contempt of things afforded, but from a secret opinion of our merit and deserving ? They that prescribe to God ascribe too much to themselves ; that prescribe to God for time, measure, and kind, are hasty, and murmur under delays and suspensions of grace. And as to suc- cess, without this modest and humble claim, God rejecteth the request: ' For he resisteth the proud, and giveth grace to the humble,' 1 Peter
90 SERMONS UPON PSALM CXIX. [SER. CLXVII.
v. 5. Spiritual pride is the worst of all pride. The humble suppli- cant may expect increase of grace which is denied to others : Ps. cxlvii. 11, ' The Lord taketh pleasure in them that fear him, in those that hope in his mercy.' Such as fear God, and serve him diligently, and yet put all their confidence in his mercy, these are those whom the Lord delights in, to keep communion with them, and pour out his blessings upon them. This is enough to show you it is a humble, modest plea.
Secondly, It is a comfortable, encouraging argument ; which that it may appear to you, let us consider —
1. The nature of it.
2. The kinds of it.
3. The proofs and demonstrations of it.
4. The end of it.
1. The nature of it. The loving-kindness of God noteth his dispo- sition to do good upon his own motives, or his self-inclination to do good to his creatures, especially to his people: 2 Sam. vii. 21, ' Ac- cording to thine heart hast thou done this;' his native willingness to employ what goodness is in him for the good of his creatures. Now this cloth much encourage poor sinners to draw nigh to God for such mercy as they stand in need of. Justice giveth what is due, but mercy what is needed ; justice seeks a fit object, mercy and loving-kindness a fit occasion. His justice will not hinder his mercy to be bountiful.
2. The kinds of it. God's loving-kindness is twofold — general and special.
[1.] There is a general kindness and good-will from God as creator to all his creatures, especially to mankind. The effects and fruits of this general kindness flow in the channel of common providence. So it is said, Ps. cxlv. 9, ' The Lord is good to all, and his tender mer- cies are over all his works.' God is good to all things, to all persons ; he bestoweth many common blessings upon the wicked, as natural life and being, health and wealth, &c. So Ps. cxlvii. 9, ' He giveth to the beasts his food, to the young ravens which ciy.' To wicked men, Mat. v. 45. Common blessings do not always argue a good people, but they always argue a good God. God giveth the beasts their food in due season, Ps. civ. 27, 28. Now this is some ground of hope, and so im- proved, Ps. cxlv. 15, 16. If he heareth the cries of the creatures, he will hear the prayers of the saints ; if a kite, much more a child. You see the Lord doth not cast off the care of any living creature which he hath made, but hath a constant eye of providence upon them, that their hunger may be satisfied, and they may have that sort of good which is fitting for them, and that in time and season, before they are spent with wants ; and will he not answer the longings and expecta- tions and cries of his people, and pity their faintings, and give that grace which they so earnestly seek ?