SERMON XX.1
" From the end of the earth will I cry unto thee, when my heart is overwhelmed : lead me to the rock that is higher than I." — Ps. lxi. 2.
In my former discourse upon this text, I told you that there were three reasons why faith betakes itself to the nature of God for relief in overwhelming distresses. The first was taken from the circum- stances of those distresses ; the second from the nature of them ; and the third from the nature of faith itself. I mentioned four circum- stances in such distresses, that nothing can relieve the souls of men 1 This sermon was preached November 25, 1670.
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against, but the consideration of God's essential properties ; which I shall not here repeat, but proceed to the second reason: —
[2.] There are some distresses that, in their own nature, refuse all relief that you can tender them, but only what is derived from the fountain itself, — the nature of God. Zion's distress did so, Isa. xlix. 14, " Zion said, The Lord hath forsaken me." And chap. xl. 27, " My way is hid from the Lord, and my judgment is passed over from my God." She was in that distress, that nothing but the nature of God could give her relief. God therefore proposeth that unto her, " Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not?" verse 28. A man would think, sometimes, it was no difficult thing to answer those objections which believing souls charge against themselves, even such as we are well and comfortably persuaded are believers. But it frequently falls out quite otherwise ; and nothing will bring them to an issue, but the consideration of the infinite grace and goodness that is in God.
Nay, there may be temporal distresses that, in their own nature, will admit of no other relief ; — as when the whole church of God is in extreme calamity in the world, which nothing can remove but in- finite power, goodness, and wisdom. You know how Moses was put to it when God told him he would deliver Israel out of Egypt. He looked upon it as impossible, and raised objections till it came to that, Exod. hi. 13, — "If it must be so, tell me thy name." And God revealed his name : " I am that I AM." Till God confirmed him with his name, — that is, with his nature, — Moses could see no way possible how the church should be delivered. And so it falls out with us as with Moses. When God did not appear, Moses thought he could have delivered them himself, and goes and kills the Egyptian ; but when God appeared, he could not believe that God himself could do it, till he gave him his name.
But some may object, " When faith comes to approach unto God to find relief, as God proposes himself in his name, it will find other things in God besides his goodness, grace, and mercy. There is severity, justice, righteousness in God; which will give as much discouragement on the one hand as the other properties will give encouragement on the other. To come to God, and see him glorious in holiness, and infinite in severity and righteousness, — here will be discouragement."
I shall answer this briefly, and so pass on : —
1st. It is most true that God is so. He is no less infinitely holy than infinitely patient and condescending; no less infinitely righteous than infinitely merciful and gracious: but these properties of God's nature shall not be immediately glorified upon their persons who go unto him and make their addresses in faith; though he will be so to
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others. There is nothing but faith can take a proper view of God. Wicked men's thoughts of God are referred unto these two heads: — First, They think, wickedly, "that God is altogether such an one as themselves," Ps. 1. 21. While under the power of their corruptions and temptations, while in pursuit of their lusts, they have no thoughts of God, but such as these. The meaning of which is, — that he is not much displeased with them in what they do ; but hath the same care of them in the way of their sins, as of the holiest in the world. Se- condly, Their other thoughts are (commonly when it is too late, and God lets his terrors into their souls) what the prophet saith in Isaiah, " Who of us shall dwell with eternal fire?"
Idly. God hath given believers assurance that he will not deal with them according to the strictness of his holiness and severity of his justice. So speaks Job, chap, xxiii. 3, 4, " Oh that I knew where I might find him! that I might come to his seat! I would order my cause before him, and fill my mouth with arguments." But doth he know of whom he speaks ? and what this great and holy One will speak when he appeal's? Yes; verse 6, " Will he plead against me with his great power ? No ; but he will put strength in me." " God will not plead with me by his dread, and terror, and great severity ; but he will put strength in me." Therefore, Isa. xxvii. 5, he bids them " lay hold on his arm." Who dare lay hold on God's arm ? " Let them lay hold upon my arm, that they may have peace; and they shall have peace." Poor creatures are afraid to go to God, be- cause of his power; but " Fury is not in me," saith God.