PREVIOUS CHAPTER - NEXT SECTION - HELP - FB - TWITTER - GR VIDEOS - GR FORUMS - GR YOUTUBE
"I will trust in the mercy of God forever and ever."-Ps. 52:8.
IN discussing this subject I shall enquire,
I. What mercy is. II. What is implied in trusting in the mercy of the Lord forever. III. Point out the conditions on which we may safely trust in God's mercy. IV. Allude to several mistakes which are made on this subject.
I. What Mercy is.
1.Mercy as an attribute of God, is not to be confounded with mere goodness. This mistake is often made. That it is a mistake, you will see at once if you consider that mercy is directly opposed to justice, while yet justice is one of the natural and legitimate developments of goodness. Goodness may demand the exercise of justice; indeed it often does; but to say that mercy demands the exercise of justice, is to use the word without meaning. Mercy asks that justice be set aside. Of course mercy and goodness stand in very different relations to justice, and are very different attributes.
2. Mercy is a disposition to pardon the guilty. Its exercise consists in arresting and setting aside the penalty of law, when that penalty has been incurred by transgression. It is, as has been said, directly opposed to justice. justice treats every individual according to his deserts; mercy treats the criminal very differently from what he deserves to be treated. Desert is never the rule by which mercy is guided while it is precisely the rule of justice.
4. Mercy can be exercised no farther than one deserves punishment. It may continue its exercise just as long as punishment is deserved, but no longer; just as far as ill desert goes, but no farther. If great punishment is deserved, great mercy can be shown; if endless punishment is due, there is then scope for infinite mercy to be shown, but not otherwise.
II. I am to show what is implied in trusting in the mercy of God.
1. A conviction of guilt. None can properly be said to trust in the mercy of God unless they have committed crimes, and are conscious of this fact. justice protects the innocent, and they may safely appeal to it for defence or redress. But for the guilty nothing remains but to trust in mercy. Trusting in mercy always implies a deep, heartfelt conviction of personal guilt.
2. Trust in mercy -- always implies that we have no hope on the score of justice. If we had anything to expect from justice, we should not look to mercy. The human heart is too proud to throw itself upon mercy while it presumes itself to have a valid claim to favor on the score of justice. Nay more, to appeal to mercy when we might rightfully appeal to justice is never demanded either by God's law or gospel, nor can it be in harmony with our relations to Jehovah's government. In fact, the thing is, in the very nature of the mind, impossible.
3. Trust in mercy implies a just apprehension of what mercy is. On this point many fail because they confound mercy with mere goodness, or with grace, considered as mere favor to the undeserving. The latter may be shown where there is no mercy, the term mercy being applied to the pardon of crime. We all know that God shows favor, or grace in the general sense, to all the wicked on earth. He makes His sun to rise on the evil and on the good, and sends His rain on the unjust as well as on the just. But to trust in this general favor shown to the wicked while on trial here is not trusting in the mercy of God. We never trust in mercy till we really understand what it is -- pardon for the crimes of the guilty.
4. Trust in God's mercy implies a belief that He is merciful. We could not trust Him if we had no such belief. This belief must always lie at the foundation of real trust. Indeed, so naturally does this belief beget that out-going of the soul and resting upon God which we call trust, that in the New Testament sense it commonly includes both. Faith, or belief, includes a hearty committal of the soul to God, and a cordial trust in Him.
5. "Trusting in the mercy of God forever and ever" implies a conviction of deserving endless punishment. Mercy is co- extensive with desert of punishment, and can in its nature go no farther. It is rational to rely upon the exercise of mercy for as long time as we deserve punishment, but no longer. A prisoner under a three years' sentence to State's prison may ask for the exercise of mercy in the form of pardon for so long a time; but he will not ask a pardon for ten years when he needs it only for three, or ask a pardon after his three years' term has expired. This principle is perfectly obvious; where desert of punishment ceases, there mercy also ceases and our trust in it. While desert of punishment continues, so may mercy, and our trust in its exercise. When therefore the Psalmist trusts in the mercy of God forever, he renounces all hope of being ever received to favor on the score of justice.
6. Trusting in mercy implies a cessation from all excuses and excuse-making. The moment you trust in mercy, you give up all apologies and excuses at once and entirely; for these imply a reliance upon God's justice. An excuse or apology is nothing more nor less than an appeal to justice; a plea designed to justify our conduct. Trusting in mercy forever implies that we have ceased from all excuses forever.
Thus a man on trial before a civil court, so long as he pleads justifications and excuses, appeals to justice; but if he goes before the court and pleads guilty, offering no justification or apology whatever, he throws himself upon the clemency of the court. This is quite another thing from self-justification. It sometimes happens that in the same trial, the accused party tries both expedients. He first attempts his own defense; but finding this vain, he shifts his position, confesses his crime and ill desert, and throws himself upon the mercy of the court. Perhaps he begs the court to commend him to the mercy of the executive in whom is vested the pardoning power.
Now it is always understood that when a man pleads guilty he desists from making excuses, and appeals only to mercy. So in any private matter with my neighbor. If I justify myself fully, I surely have no confession to make. But if I am conscious of having done him wrong, I freely confess my wrong, and appeal to mercy. Self-justification stands right over against confession.
So in parental discipline. If your child sternly justifies himself, he makes no appeal to mercy. But the moment when he casts himself upon your bosom with tears, and says, I am all wrong, he ceases to make excuses, and trusts himself to mercy. So in the government of God. Trust in mercy is a final giving up of all reliance upon justice. You have no more excuses; you make none.
III. We must next consider the conditions upon which we may confidently and securely trust in the mercy of God forever.
1. Public justice must be appeased. Its demands must be satisfied. God is a great public civil officer, sustaining infinitely responsible relations to the moral universe. He must be careful what He does.
Perhaps no measure of government is more delicate and difficult in its bearings than the exercise of mercy. It is a most critical point. There is eminent danger of making the impression that mercy would trample down law. The very thing that mercy does is to set aside the execution of the penalty of law; the danger is lest this should seem to set aside the law itself. The great problem is, How can the law retain its full majesty, the execution of its penalty being entirely withdrawn? This is always a difficult and delicate matter.
In human governments we often see great firmness exercised by the civil officer. During the scenes of the American Revolution, Washington was earnestly importuned to pardon André. The latter was eminently an amiable, lovely man; and his case excited a deep sympathy in the American army. Numerous and urgent petitions were made to Washington in his behalf; but no, Washington could not yield. They besought him to see André, in hope that a personal interview might touch his heart; but he refused even to see him. He dared not trust his own feelings. He felt that this was a great crisis, and that a nation's welfare was in peril. Hence his stem, unyielding decision. It was not that he lacked compassion of soul. He had a heart to feel. But under the circumstances, he knew too well that no scope must be given to the indulgence of his tender sympathies. He dared not gratify these feelings, lest a nation's ruin should be the penalty.
Often in family government the parent has an agonizing trial; he would sooner bear the pain himself thrice told than to inflict it upon his son; but interests of perhaps infinite moment are at stake, and must not be put in peril by the indulgence of his compassions.
Now if the exercise of mercy in such cases is difficult how much more so in the government of God? Hence, the first condition of the exercise of mercy is that something be done to meet the demands of public justice. It is absolutely indispensable that law be sustained. However much disposed God may be to pardon, yet He is too good to exercise mercy on any such conditions or under any such circumstances as will impair the dignity of His law, throw out a license to sin, and open the very flood-gates of iniquity. Jehovah never can do this. He knows He never ought to.
On this point it only need be said at present that this difficulty is wholly removed by the atonement of Christ.
2. A second condition is that we repent, Certainly no sinner has the least ground to hope for mercy until he repents. Will God pardon the sinner while yet in his rebellion? Never. To do so would be most unjust in God -- most ruinous to the universe. It would be virtually proclaiming that sin is less than a trifle -- that God cares not how set in wickedness the sinner's heart is; He is ready to take the most rebellious heart, unhumbled, to His own bosom. Before God can do this He must cease to be holy.
3. We must confess our sins. "He that confesseth," and he only, "shall find mercy." Jehovah sustains such relations to the moral universe that He cannot forgive without the sinner's confession. He must have the sinner's testimony against himself and in favor of law and obedience.
Suppose a man convicted and sentenced to be hung. He petitions the governor for pardon, but is too proud to confess, at least in public. "May it please your Honor," he says, "between you and me, I am willing to say that I committed that crime alleged against me, but you must not ask me to make this confession before the world. You will have some regard to my feelings and to the feelings of my numerous and very respectable friends. Before the world there. fore I shall persist in denying the crime. I trust, however, that you will duly consider all the circumstances and grant me a pardon." Pardon you, miscreant, the governor would say -- pardon you when you are condemning the whole court and jury of injustice, and the witnesses of falsehood; pardon you while you set yourself against the whole administration of justice in the State? Never! never! You are too proud to take your own place and appear in your own character; how can I rely on you to be a good citizen -- how can I expect you to be anything better than an arch villain?
Suppose again that a man is convicted and sues for pardon, but will not confess at all. O, he says, I have no crimes to confess; I have done nothing particularly wrong; the reason of my acting as I have is that I have a desperately wicked heart. I cannot repent and never could. I don't know how it happens that I commit murder so easily; it seems to be a second nature to me to kill my neighbor; I can't help it. I am told that you are very good, very merciful, he says to the governor; they even say that you are love itself, and I believe it; you surely will grant me a pardon then, it will be so easy for you -- and it is so horrible for me to be hung. You know I have done only a little wrong, and that little only because I could not help it; you certainly cannot insist upon my making any confession. What! have me bung because I don't repent? You certainly are too kind to do any such thing.
"I don't know about repentance -- that is not the question God is love -- God is too good to send men to hell; they are Partialists and slander God who think that He ever sends anybody to hell." Too good! you say; too good! so good that He will forgive whether the sinner repents or not; too good to hold the reins of His government firmly; too good to secure the best interests of His vast kingdom! Sinner, the God you think of is a being of your own crazy imagination -- not the God who built the prison of despair for hardened sinners -- not the God who rules the universe by righteous law and our race also on a Gospel system which magnifies that law and makes it honorable.