Gods Goodness and Mercy Laid Open, Sermon
GODS GOODNES AND MERCIEMERCY, LAID OPEN IN A Sermon at Pauls Croſſe, on the laſt of Iune. 1622.
Pſalme 136. verſe 1.
Prayſe ye the Lord, becauſe he is good: for his merciemercy endureth for ever &c.
THis Pſalme cleeres it ſelfe, and therefore a Title needed not, it anſwers all occaſions: and therefore the Arguments are generall, it was ſung by courſe, and therefore the burthen is ſtil the ſame: In it we hauehave a Dutie preſſed, and Arguments preſſing: the Dutie is thankefulneſſe, delivered from its common nature; Confeſsion: (our praiſes are but acknowledgments of Gods excellencies.) The Arguments are drawne from the Obiect of our prayſes, God, conſidered firſt in himſelfe; Secondly, in his workes: in himſelfe conſidered, he is apprehended by a firſt and ſecond Act of our vnderſtanding; Firſt, in his moſt ſimple being (confeſſe to Iehovah.) Secondly, in his ſecond being, (to ſpeake as wee conceiue things) in his properties. Theſe mentioned are, firſt, Gratiouſneſſe; Secondly, Greatneſſe; for the firſt, he is firſt ſimply (Good) and then in a reſpect (Mercifull,) for the ſecond, his is Power, he is (Gods of Gods) Gods in the plurall, becauſe al powers are his, (God of Gods) in an hebrew ſuperlatiue, becauſe he is far aboue all Gods, whether ſo reputed or deputed; that great, that ſtrong God, as Moſes expounds the phraſe. Deut. 10.7. next, Kingdome is his: Hee is (Lords of Lords) in the ſame ſence, that is the Monarch and Emperour, of Princes and States; nowe if power be his, and Kingdome his, Glory is his alſo, therefore foreign confeſſe it, ſayth the Pſalmiſt: this is the firſt Argument from Gods bleſſed ſelfe, the ſecond, from his workes, we leaue for haſt, &c.
Of the Action (Confeſſe,) the Obiect (Iehovah) ſome thing at home. Goodneſſe & MercieMercy, offer themſelues next; and firſt, Goodneſſe as the more generall.
Doct. God is good. This point is plaine, a principle not needing proofe; there be (ſayth nature in the Philoſopher) ſome confeſſed goods, foreign Ariſt. Rhet. li 1. c. … & inde:of theſe, God is the cheife, nay all theſe in one, like an abſolute pearle, that containes all beauties in it ſelfe, no Marcion will denie goodneſſe, where he yeelds a Godhead, wee hauehave therefore ſayd enough for proofe, when we hauehave once ſayd what goodnes is, and how it is affirmed of God.
For the firſt, Goodneſſe is the perfection of things, for which they are deſireable, perfection imports freedome from all defects, and fulnes of all excellencies, and is cheifely ſeene in the being, working, end of things; that which hath the nobleſt being, and therefore ende, and therefore operations, is ever beſt and moſt deſireable: Deſire is the reaching of the Soule after that that likes vsus, becauſe it is like vsus: Now the All-ſufficient God is his owne Being, his owne Act, or rule in Action, Bonum onmis boni. Aug. de Trinit. li. 8.yea he is the Author of all good, and ende, & deſire (in naturall reſpects) and therefore the perfection of all, and all perfection and goodneſſe.
For the ſecond, God is, firſt, eſſentially good, good without goodneſſe, (ſaith Auſtin). Creatures be good, but not goodneſſe; their nature is good, but goodneſſe is not their nature, but the nature and ſubſtance of God (ſayth the Chriſtian Phyloſopher) is goodneſſe, nature and goodneſſe differ not in him, but onelyonly in a reſpect.
Secondly, cauſally good; v. Aqui. quaſt. de bon….not as the forme of particular goods, but as the worker of all; the ende, that terminates and perfects all.
Thirdly, (which followes vponupon the former) eminently good: firſt, in Order, Nature, Worth; and laſtly, originally, and abſolutely the onelyonly good.
This Doctrine cals more for practiſe then proofe, becauſe as in nature, ſo here, the ſweeteſt things are moſt abuſed, and being abuſed, proue moſt dangerous. God is good, let vsus put it to a good vſe; Vſe firſt, for Humbling, ſee what we were once, good: for of goodnes, can come nothing but goodnes; ſecondly What we are now by nature, bad; for firſt, we are ſunke as farre from God as Hell is from heaven; hee is holy, we profane, he wiſe, we fooliſh, he true, wee falſe, he good, we naught. Secondly from this diſproportion growes hatred of Gods holineſſe, in his word, worſhip, people, preſence, every way. Thirdly, from this hatred ſprings louelove to his Enemies, the World, Fleſh▪ Satan. Fourthly from this louelove a liſtning to what fleſh ſhal propound, and Satan ſuggeſt, and thence a capacitie and poſſibilitie of being monſtrous in life, and blaſphemous to the death.
Oh what a peece of ground is mans heart nowe become wherein no ſpiritualnes thrives, vnleſſe Power it ſelfe plant it? wherin, Pride, Murther, Whoredome, Sodomy, Blaſphemie, Atheiſme, eyther doth or ſoone may ſeede? this curſed nature, this renders vsus as odious, as goodnes doth amiable, and this muſt be ſeene, if ever we will be ſaved. Now the glaſſe that detects badnes is Gods goodneſſe, by his nature and workes we ſee ours, as by the ſunne wee ſee motes, and filth by light; but God is a light too ſtrong for our ſence; Strato. apud Iuſtin. lib. 18.True, therefore we muſt with him (in the ſtory) looke for the Sunne in the Weſt, not in the Eaſt: behold the Lord, as he is reflected and refracted, firſt in the glaſſe of his creatures, and his workes, Secondly, in the face of his deareſt Son, ſo wee ſhall ſee (at one view) vnſpeakeable beautie, and deformitie; that in God, this in vsus: ſo way and overture will be made for that firſt, ſecond, and third of Chriſtianitie, true humilitie: Aug. Epiſt.ſo Gods goodneſſe will be admired; mans wickednes abhorred all the errours of the times, and incongruities of action will be ſoone reſolved into their firſt principle, eſtrangement from, and diſtruſt in this goodnes of God.
Secondly, ſee what we ſhould be, good, goodnes is even admirable, Plut.and therefore (ſayth the Philoſopher) imitable. Now the 119. Pſal. verſ. 68. tels vsus, that God is good, and duth good, and he is our Coppy and rule.
Firſt therefore wee muſt bee good, and then doe good. firſt the ſap muſt be good, and then the fruit; for as things be, ſo they worke; the effuſion of the ſap (the firſt act of our converſion) is Gods act, our will prevents it not, but followes it. The ſecond act (of fructifying) is ours, vnderunder God: for when God hath tuned and doth touch vsus, we doe moue, and whileſt the ſpirit imbreathes vsus, we turne about like the Mill: in neither wee muſt bee wanting to our ſelues, but concurre, in this as agents, in that as patients, and as our liberty (in externall acts) is ſtill ſome, ſo muſt our endevours be anſwerable. Quoad externā diſciplinam, as to come to Church, to heare, &c.Firſt we muſt hauehave the patience to heare (what ſoever wanton wits may talke of the wills virginitie or other exemptions of the higher faculties) that in our fleſh dwels no ſpirituall goodnes, all our goodneſſe dwels out of our ſelues in Chriſt.
Secondly, that it is Gods owne hand, that ſlends vsus from the firſt, and ſets vsus in the ſecond Adam. And thirdly that he doth this by his owne meanes, & therfore we muſt tender our ſelues to his meanes, waiting till hee (who ſpeakes in working, and workes in ſpeaking) ſhall pleaſe to ſpeake life into the Soule, by the eare.
Thus are we made trees, Eſay 55.3.being ſuch, wee muſt in the ſecond place, beare: and heere lies our buſines, our errand hither, is not to pleaſe or preach man, but to call for fruite Mat. 21.34. you are trees in Gods vineyard, well planted, fenced, huſbanded, what is your fruite? your Land is good, your Law is good, your Cittie good, your Sermons good, what be you? Is your truite none? Heare our bleſſed Saviour, every Tree, every Man, Houſe, Citty, Nation, Math. 7.19.that beares not fruite, is for the fire: Is 18.your fruite bad? Heare againe, a good Tree can not bring foorth bad fruite, and the ground that brings forth briers after ſhowers muſt be burnt. Heb. 6.8. You hauehave received the raine of Heaven, and muſt be as the raine and dewe, Mic. 5.7. els the curſe is neare. Is your goodneſſe onelyonly Morall? heare your Saviour, Every branch that beares not fruite in me, he takes away. Ioh. 15.2. Your workes muſt be the workes of God, wrought from God, for God, in God, according to God, elſe they are but ſhining ſins. Is your goodnes ſpirituall? heare againe, vnleſſe a man abide in me he is caſt out, caſt into the fire and burnt, Iohn 15.6. Behold, if an other ſhould crie fire, fire, fire, thus in your ſtreetes, you woulde be all awakened; our bleſſed Saviour cries fire, if your fruite be none, fire, if bad, fire, if not ſpirituall, fire, if not laſting.
Oh be afraid of this conſuming fire, and as you heare the words, ſo doe the workes of God. Religion, (we muſt know) is not a name, goodneſſe a word, it is actiue like fire, communicatiue like light, as the life of things ſtands in goodnes, ſo the life of goodneſſe in action. The cheifeſt goods are moſt actiue, the beſt good a meere Act, & the more good we doe, the more god-like and excellent wee bee; what is the excellency of meates? goodnes, what of wines? goodnes, what of grounds? goodnes, what of all? goodnes: what is mans comfort in life? what in death? what after? whatever? goodnes. This is the man, Eccle. 12.the whole man, no crowne to this in life, no comfort to this in death, no tombe to this after death, no gaine to this in the day of accounts. Well done good ſervant, enter into thy maſters ioy. Glory, and honour, and peace, is to every worker of goodnes, Rom. 2.whether Iew or Gentile, bond or free, rich or poore, wiſe or ſimple, weake or ſtrong; if a worker of righteouſneſſe, hee is accepted, aſſiſted, rewarded, therefore worke.
Now as you muſt be preſſed to, Tit. 3. 1.and rich in every good worke, ſo cheifely in the beſt, for kinde or vſe, that is, good ſpirituall, and common, for the firſt, as ſpirituall gifts, ſo acts are moſt deſireable. Man never liues till the life of God liue in him, and all that he doth be either a ſpirituall act, or (at leaſt) ſpiritually acted, Zach. 14.holineſſe muſt be written (Zacharie tels vsus) vponupon our bridles, when we warre; vponupon our cups, when we drinke: In ſhort, the kingdome of God, muſt firſt bee ſought and ſet vpp in vsus and ours; and, what we may, advanced among others, in the meanes of it and maintenance for it. And heere the rich may ioyne in one both theſe goods (ſpirituall and common) ſome Churches (you ſee) want men, ſome men Churches and meanes, I bluſh, I bleede to ſpeake it, able men are ready to hire out themſelues for bread, and excellent wits hang the head, for want of watering, gaſping like fiſhes out of the water, being out of all, both meanes and hopes; if there be any true blood yet running in your veines, you that can feede Birds and Dogs, ſtarue not Grace and Learning. Children might be Schollers, Obad. laſt verſe.Schollers Preachers, Preachers Saviours, and that of Thouſands did not dogs eate the Childrens bread.
Secondly, you muſt ayme at the common good, for that is ſtill the greateſt good; and heere two rules, firſt, if you will be for the publike, you muſt be good in private: beare your owne fruite, Pſal. 1.worke in your owne hines, man your owne oares, and make good your owne ſtanding. Happy is that body, wherein the eye ſees, the eare heares, the liver ſanguifies &c. Happy that houſe, wherein the Maſter rules, the man runs, the head leades, and the body follows; Happie that State, wherein the Cobler meddles with his laſt, the Tradeſman with his ſhop, the Student with his booke, the Counſeller with State, the Prince with the Scepter, and each Creature liues in his owne Element; but woe be to the Heathens armie, when all wil be Captaines, and none Souldiers, woe to that body that will be all head; members miſplaced are neither for vſe nor eaſe.
Secondly, we muſt ſhoote at the common white, that is, though you bee private in your ſtandings, yet you muſt be publike in your affections, and intendements.
For the firſt; Richard 1.as King Richard beſtowed himſelfe diverſly, at his death, ſo muſt wee in life; Bohemia claimes a part in our louelove, the Palatinate a part, the Churches abroad, our Brethren at home, a part: at home, in ſelling we muſt be buyers, in lending borrowers, in viſiting patients, in comforting mourners; abroad, we muſt in our owne peace conſider their warres, feele them panting, ſee them bleeding, heare them ſcriching; O husband, O wife, O my child, my child, O mother, mother, mother, my father is ſlaine, my brother is torne, my legge is off, my guts be out, halfe dead, halfe aliue, worſe then either, becauſe neither. O that wee had heartes to bleede over them, and to pray for the peace of Ieruſalem.
For the ſecond, our thoughts muſt all meete in the common good, like ſo many lines in a Center, ſtreames in the Sea; Chriſt Ieſus pleaſed not himſelfe ſayth Saint Paul, hee dyed for vsus, ſayth Saint Iohn, therefore wee muſt for our brethren; one member will die for all, one heathen for manie; if we muſt die for the common good, muſt wee not liue to it? If all muſt, muſt not the more publike perſon? Yes you Lawyers (to Inſtance) muſt be common bleſſings, and not ſeeke your owne, you muſt (with Papinian) reiect bad cauſes, and ripen good, there goes but a paire of Sheares beween a protracting Lawyer and cheating Mountebanke, that ſets his Client backward and foreward like a man at Cheſſe, and proues a butcher to the ſillie ſheepe, which ran to him from the Graſier.
You Land-lords muſt be common too, v. Grin Epiſt. ad Synopſin Hiſt. bominis.if with that Duke you will truſt your Tennants with your throat, you muſt not hurt theirs, you are heads of Townes, the head ſhould care for the leaſt toe, encloſure if it wound not the heart, yet treads it heavie on the toes of a State; force not men by wracking rents, by over laying Commons, and picking quarrels to vndoe themſelues, betray not Townes as Rome did Carthage with a diſtinction, wee will ſaue the Cittic, but deſtroy the Towne: a poore man in his houſe is like a Snayle in his ſhell, cruſh that, and you kill him, ſay therefore with thy ſelfe, my Tennant is a man, not a beaſt, were he a beaſt, yet a righteous man is mercifull to his beaſt, a breeding Bird muſt not hauehave her neſt deſtroyd, a yong kidd muſt not be ſod in his mothers milke, what will become of me and mine, if I deſtroy the neſt of breeding Chriſtians, and having chopt them to the pot, Mich. 3.3.ſeethe old and yong in one anothers blood?
You Patrones muſt bee for the common good alſo, preferre many ſoules to one tenth, when you be to chooſe a Shepheard; let the queſtion be that of theirs in the Goſpell, who is worthy? and the deciſion, detur digniori; when you preſent, preſent not a Prometheus ſacrifice, skin and bone without fleſh; when you hauehave preſented, Zach 5.4.feare Zacharies curſe againſt perjurie and ſacriledge, if perjurie dwell in the Parſonage, and robbery in the Mannor, the curſe of God will pull downe both. Laſtly, when you hauehave a Prophet, bee you Patrones, ſtudie his peace, as he doth yours, what Law it may be, after vowes to enquire I doe not know, ſure I am, Salomon ſayth, it is deſtruction, deſtruction of ſome eſtates, of many ſoules; whilſt the nurſe wants bread the children want milke, ſo both cry and both are heard, and woe be to him that hath a crie of Soules againſt him.
Nobles, I know not whether they frequent this place or not, if ſo, I would entreat them to remember, what the Story ſayth of ſome men, that they are Medicinable from top to toe, Plin. li. 28. c. 3.and ſuch ſhould they be. Firſt, they ſhould heale themſelues, becauſe their actions are all exemplary; then their families, by eſtabliſhing Nebuchadnezzars order, Dan. 3.29.that no man ſpeake (much leſſe doe) any thing amiſſe againſt the God of Heaven; thirdly, the oppreſſed and wounded; they ſhould reſcue the poore, as did noble Iob; plead for them, ride for them, ſpeake to Maieſtie it ſelfe for them, where povertie hath not acceſſe. So ſhall they be common bleſſings, Filij herôum noxae.and prevent the cenſure of former Ages.
We cloſe this Vſe with Magiſtrates and Iuſtices (Itinerant, or others); Rom. 13. foreignSaint Paul tells them their errand; it is the common good, and chalkes out their way; they muſt be terrors and comforts: firſt, terrors to the evill, elſe evill-doers will be a terror to them, for ſin is impudent and incroaching, as experience hath taught vsus: bribery will be ſometimes bolder then innocency, falſhood then truth; a man that doth more then deliberate of Rebellion (which yet a Tacitus could call Rebellion), Lib. 2. Hiſtor.he will embarke himſelfe in actions of State, embroyle Kingdomes, transferre, for his publique good, v. Carer. l. 2. ae poteſſt. Ro: Pont. c. 19.any Crowne, ſpeake moſt baſely of annointed Princes, and yet ſuch a man as this will be, neere hand, heard as loud from the Barre, as Iuſtice from the Bench; a Gentleman-ſwearer, drunkard, whore-maſter, ſtabber, will ſoone out-ſtare a Iuſtice, an Alderman; and a Noble-mans mans man will ſo amaze Iuſtice (if ſhee take not the more heart) that ſhee is left ſpeechleſſe a long time after. O Iob, Phineas, Nehemiah, &c. whats become of your ſpirit? You would driue ſinne and ſinners into their holes; now they dare the light, and ſtare Iuſtice in the face, as if they would out-face her: ariſe (ye living Images of God) cloth your ſelues with zeale as with a cloake, put on Iuſtice as a garment, vnderſtand, that there is a King in Iſraell, a God in heaven; and make ſin vnderſtand, that you hauehave zeale in your hearts, and a ſword in your hands.
Secondly, You muſt be incouragers of goodnes; goodneſſe (I ſay) both ſpirituall and morall, religion, and righteouſneſſe; for Religion, where is zeale comely, if not there? when, if not now, when falſe zeale blazeth, and true cooles? View a zealous Papiſt (in that name and reſpect, better then a meere Newter) and he dares tell vsus to our heads, that our Religion is errour, our ſelues heretickes, our end deſtruction; that one Heaven cannot hold vsus hereafter, one Church now, that living and dying Lutherans, Cam. ca. 10. Barel. Paraen. Briſt. Mot. 36. Coſter reſ…ad Ruf. Luc. Oſiand: &c.we ſhall be certainely damned; if we be not, he will be damned for vsus: Now if our Faith ſtand vponupon better pillars then his, why ſhould not we be as reſolute and confident as he? View againe the Atheiſt, and he flieth vponupon Religion, as a Bird vponupon the Candle; he diſgraces it, and will not you then grace it? He ſmites it, and will not you defend it? Yes, Religion calls in your ſword to her ſuccour, chiefely when ſhe is oppoſed in her Prophets, they are the men of ſorrowes; Rerū Vocabula amiſimus & Saluſt.they find the Hiſtorian true, that we hauehave loſt the names againe the Atheiſt, of things: Darkeneſſe is called light, light darkeneſſe; the Shepheard is hunted, and the Foxe hunts him: Many a man cryes out of blaſphemie againſt God and the King, and the blaſphemie is but this; Naboth will not part with a peece of his Fleeſe; many a fearefull Bill is framed againſt a Preacher, when the Enditement ſhould run thus; Bonus vir, ſed ideo malus, quia Chriſtianus, Tertull: Apolloget.at leſt Chriſtinuncius. My Fathers, and reverent Iudges, open your mouthes in the cauſe of the afflicted; remember, that you owe your Hoods, Gownes, Liues, ſelues to the Goſpell; did not our Miniſtry awe mens Conſciences, nor you, nor the world would be one yeare elder; ſhould you ceaſe to countenance vsus in our righteous cauſes, you ſhould betray your right hand with the left.
Now as Religion brings the greateſt good, and therefore muſt be moſt reſpected; ſo Iuſtice the next, and therefore muſt be carefully adminiſtred. And here we ſhall not need to mind you of the Oratours duſt, or the Heathens note, Tac: l. 15. Annal.How that many more offend by ſeeking favour, then offending; it ſhall ſuffice to referre your wiſedomes to two Scriptures in Iob; the firſt, Chap. 15.34.is Chap. 15. verſ. 34 and its this; Fire ſhall conſume the Tabernacles of Bribery: if Bribery (however diſguiſed) get into the houſe, whether by the maſter or miſtreſſe, or ſonne, or ſervant God will fire it out, or fire the houſe over it. The ſecond, is Chap. 13. verſ. 10. Chap. 13.10.He will ſurely reproue you, if you ſecretly accept perſons. Carry it never ſo ſmoothly, yet if vnderunder-hand, you preferre a Laick to a Churchman, a Lord to a Plough-man, a kinſman to a ſtranger, a Courtier to a peaſant, and take away the righteouſneſſe of the innocent, God will certainely reproue you, chide, ſmite, curſe you for it, and ſo ſet it on, as no man ſhall be able to take it off; that God that will not ſuffer you to be partiall for the poore, Iob 13.for himſelfe, will never brooke other warpings, and partialities: Oh, then looke vpward, pervſe your Oth, deale equally betweene party and party, plea and plea; and if you will needs heare any in private, heare the poore man ſpeake, whoſe counſell dares not ſpeake (ſometimes) in publique; and if you will haſten any hence, haſten him who languiſheth, whilſt head and body ſtand a hundred myles a-ſunder. And when you ride circuit, I beſeech you remember, that you ride circuit, not poſt, take time to heare poore mens grievances your ſelues, leſt in a Reference, you leaue the Hare in the Hunts-mans-hands, and the Commiſſioner deputed, vmpire the matter, as once they did at Rome, The Aedeates & Aricini, &c.betweene Neighbours; the ground is neyther the Plaintifs nor Defendants, it is the Iudges. To wind vp all, nor you, nor wee of the Miniſtry (to whom I had more to ſay if the place ſuited) nor any preſent, hauehave done the good wee ſhould; let vsus ſay for the time paſt, That we hauehave beene vnprofitable ſervants; and henceforward, reſolue with the Church, of old; Nos non cloquimur magnaſed vivimus.Not to talke, but to liue.
The maine diſpatcht, we would ſpeake the reſt, if we could, with one breath. Is God good? Then louelove him; v. Minut. in Octav.for, Goodneſſe is the obiect of louelove: now louelove is a deſire of vnion, it vnites vsus to God, by conforming and transforming vsus, ſo that then our louelove ſhall appeare to be true, when out of a deſire to be made one with God, wee conforme to his ordinances, and be transformed into his image.
Againe, is God good? then let him be iuſtified, and every mouth ſtopped; we inſtance.
As B…llar: and Wright, and others charge vsus.Firſt, ſinnes are committed; Doe me make God a cauſe of it? What as much as man? What more then man? What more then Sathan? O blaſphemie! O impudencie! Did it ever come into any of our hearts ſo to thinke? No, no, we yeeld that ſinne cannot comport with a glorified eſtate, much leſſe with glory it ſelfe: Wee hold, that God being goodneſſe it ſelfe, and All-ſufficiency, cannot be a cauſe, either morall or Phyſicall, of that which is (formally) nothing but deficiency; and if our owne words may not be taken in our owne cauſe, let ſome conſult SVAREZ, v. Suar: Opuſ. v. Arm: Theſ. Vorſt: Apol: Pro eccl. Orthod.and their owne Schooles; others their Arminius, and Verſtius, and then tell vsus, what wee ſay more then they, or they leſſe then we (for ſubſtance) about the cauſe of ſinne.
Secondly, the world (Chriſtian) is embroyled, yet God is good; in this Confuſion he ſeeth order, and in this double-faced world, the ſide to Godward is beautifull, when that to-vsus-ward is deformed.
Thirdly, Diſputes ariſe, touching Reprobation, which trench farre vponupon Gods rights; ſay ſtill, he is good, all that he decrees and does is of himſelfe, and for himſelfe, and therefore beſt, becauſe from, and for the beſt.
Laſtly, Diſcontents ariſe; ſay ſtill, God is good; the times are hard, yet he is good; men are nought, yet he is good; we hauehave our wants; yet he is good to vsus, and where can we mend our ſelues? Were we in France, in Bohemia, in Polonia; nay, were we not Chriſtians but Heathens, not men but beaſts, not beaſts, but ghoſts in hell, twere dutie to ſay, God is good (for where power, juſtice, wiſedome are, there goodneſſe is) and if goodneſſe muſt be acknowledged there, muſt it not in England, the face of Europe; in London, the eye of England? Behold, the Creatures refreſht with GODS goodneſſe triumph; the Fields laugh; the Corne ſings; the Birds chirp; Plut. of tranq. of mind.the Beaſts skip; yea, (ſayth the Heathen) we louelove to heare them ſing, not howle, not roare, not bellow; and ſhall we (in the midſt of their rejoycing) whine and cry? Doubtleſſe, what ever the times be, or our eſtates be, God is good; and goodneſſe is excellent, and excellency challengeth honour, therefore doe the LORD right. How ever it be (ſayth the Prophet) God is good to Iſraell; Pſal. 73.1.Let the Iſraell of God taſte it, reliſh it, confeſſe it, Pſal. 34.liue in the ſtrength of it, die in the ſence of it, and ever continue in the feare of Goodneſſe, as Hoſea ſpeakes, Cap. 3. vlt.
Thus farre of Goodneſſe.
❧ Gods MercieMercy.
NOw followes the ſecond; MercieMercy. Where, firſt, the thing: ſecondly, the adjunct. For the firſt, though (foreign) be ſomwhat Generall, yet our Tranſlation is juſtified by our Saviour, Math. 9.13. who renders it (foreign) ſecondly, by our Prophet, who ſevers it from goodneſſe; this being a generall MercieMercy, that a particular Goodneſſe, reſpecting miſery and want.
For the ſecond, tis Everlaſting; everlaſtingneſſe (or eternitie) is a perfect poſſeſſion all at once of an endleſſe life (ſayth Boeth:) Everlaſting Mercy then is perfect Mercy, De Conſola.which ſhuts out all the imperfections of time, beginning, end, ſucceſſion, and ſuch is Gods mercy. Firſt, his Eſſentiall mercy is everlaſtingnes it ſelfe; for it is himſelfe, and God hath not, but is, things; he is beginning, end, being, and that which is of himſelfe, and ever himſelfe, is eternitie it ſelfe: ſecondly, his Relatiue mercy (which reſpects vsus, and makes impreſſion on vsus) is everlaſting too, in a ſenſe; for the Creatures, ever ſince they had being in him or exiſtence in their naturall cauſes, did ever and ever well need Mercy, either preſerving or conſerving. Mercy in the firſt ſenſe, is Negatiuely endleſſe, that is, vncapable of end, becauſe vnboundable for being: in the ſecond ſenſe, it is Privatiuely endleſſe, it ſhall never actually take end, though in it ſelfe it may, and ſome wayes is bounded; the firſt is included in the latter, but the latter chiefely here entended; and therefore the Point ariſes to be this▪ Doct. 2 Gods mercy (chiefly to his Church) is an endleſſe MercieMercy, it knowes no end, receiues no interruption. Reaſ. Reaſons hereof from the Word are theſe, (for as touching teſtimony this Pſalme ſhall be our ſecuritie) firſt, from Gods nature; he is good. Mercy pleaſes him. Mic. 7.18.Firſt, it is no trouble for him to exerciſe mercy: ſecondly, It is his delight; wee are never weary of receiving, therefore he cannot be of giuing; for, as it is a more bleſſed thing to giuegive then to receiue; ſo, God takes more content in that, then we in this. Secondly, from his vnchangeable word and covenant, thus ſayth the Lord, though the Mountaines ſhould remoue, &c: and though my Covenant with the Heavens ſhould fayle, yet not this. Eſay. Thirdly, From our need; Every Creature is compounded of perfection and imperfection: the firſt, is the ground, the ſecond is the Object of MercieMercy; for the firſt, that which moues to merciemercy is proprietie, therefore we pitie man, becauſe he is our owne fleſh, Eſa. 58.7.therefore a Chriſtian man, becauſe we be in the bodie. Heb. 13.2. Amat nos tanquam aliquid ſui, Aquinas.We pittie ſtill our owne, and therefore God ſhewes merciemercy to vsus, becauſe he hath an intereſt in vsus, and we be his owne, either as creatures, or children, and ſo concur with him in ſome degree of perfection: for the ſecond; the Obiect of Mercy, v. Aqui: ſecunda ſecundae q. 30. &c.is not miſery, vnleſſe in (the Schoole-mans ſence, that is) a generall ſenſe, but defectiueneſſe; for whatſoever hath not all things in, of, by it ſelfe, ſtands ever at the mercy of another; and in theſe circumſtances ſtands every Creature, As compounded ex ente & non ente.he partly is and is not, and therefore needes, and therefore receiues mercy from God, where he entends its perpetuitie.
Vſes. 1 Now, is Gods mercy thus Endleſſe? then (to ſay nothing of thoſe vncouth diſputes, touching that Apocryphall invocation of Saints, De vener: ſanctorum.as Eccius acknowledgeth it touching exciſion and interciſion of grace, the precedency of ſome Creatures aboue Chriſt, in point of Mercy, and other the like monſters of opinion and blaſphemie) Let vsus learne of the Church, to dwell vponupon the mercies of God; here a man may let out himſelfe without danger; God offers more merciemercy to our eyes then we can ſee; to our thoughts, then we can conceiue; and when we hauehave done all, he is aboue all prayſes: Neh. 9.hereby our hearts will be wonne to God; power without mercy, amazes, wiſedome confounds, juſtice affrights, but merciemercy ſeene in all (as in this Pſalme) vnites and melts, here is daily employment, for he lades vsus daily with bleſſings, and his mercies are freſh every morning; we provoke him, Lam. 3.and he is patient; we put him to it, and he is clement; we be emptie, and he is bountifull; we be miſerable, and he is pitifull, good to our bodies, ſoules, eſtates, names, friends, townes, Church, State, Court, Kingdome: Oh, let theſe Mercies ſoke into our hearts, till they draw forth teares, as they did from Bradford; Let the houſe of Levi ſay, his MercieMercy endures for ever; Let the houſe of Iudah ſay, his MercieMercy endures for ever; Let the fields ſay, it is his mercy that we be not all ſpoyled; led; Let our Cities ſay, it is his mercy that we be not all burnt; Let our Churches ſay, it is his merciemercy that we be not all raſde, yea, let this Land (of all Lands) ſay, it is his merciemercy that ſword and fire and peſtilence, and other miſeries, doe not prey vponupon mee, as vponupon my Siſter-Kingdomes; O Lord, who is a God like to thee? thus to beare thus to bleſſe; had not thy Mercies exceeded all limits, our ſinnes ere this had ſunke vsus all.
Is God ever mercifull? Then the Argument is ever good, Ioel 2. Iona 3. &c. Rom. 2.Turne to the Lord ſay the Prophets, repent ſaies the Apoſtle, this the vſe, that Mercy muſt be put to, the better God hath bin to vsus, the more wee muſt bleede vnderunder his reproofes; O my people ſaies God Mich. 6.3.—6. &c. hee ſpake it once to Iudah, now to England, O my people, what is the matter that I cannot winne you? Wherein hauehave I wronged your Names that you teare mine? When did I grieue you that you grieue mee? when was I hard to you, that you ſo hardly affoord me one day in ſeven? What ayles you, what ayles you, that you will not be ruled by me? I would hauehave you leaue your ſinnes, you will not; I would hauehave you holy, happy, you will not, I would hauehave a Covenant of Salt betwixt vsus, that I might never leaue you, you will not; no words, no ſtroakes, no fights abroad, no louelove, no kindneſſe, no patience at home can melt you.
O that yet, yet, yet we of this land would meete the Lord and make our peace with him, whileſt peace is in our gates. Now what the whole Land in generall, that this Chamber in perticular muſt doe, I will ſuppoſe your Government, your ſelues preſent, to bee good, but what ſhall wee ſay of many in the Citty? I muſt turne to Ezek. 22. and ſpeake that to our Ieruſalem, which the Prophet there doth to his London. In thee are they that make Idols, v. 3.4 7 &c.in thee they ſhed blood, in thee they ſet light by Father and Mother, in thee they oppreſſe, in thee they deſpiſe my Holineſſe, and prophane my Sabbothes, in thee they carry tales, they cate vppon the Mountaines, in thee they commit Whoredome and abhominable filthineſſe, in thee they take bribes and vſury, in thee thy Rulers take diſhoneſt gaine, thy Prieſts hide their Eyes from my Sabbothes, thy Prophets daube with vntempered Morter, thy people (generally) vexe, oppreſſe, rob, and wrong one another; thus the Prophet then: now I report my ſelfe to you, whether a Prophet may not ſtill take vp his words againſt this place, & if ſo, then heare what the Lord further adds I ſought for a man among them that ſhould ſtand in the gap for the Land. O vnſpeakeable Patience and MercieMercy, when they ſought not God, God ſought them, when the moſt were deſperate, hee ſought for ſome fewe to ſtand in the breach, and a few ſhould hauehave ranſomed multitudes. Now then (Much honoured and beloved) are there any men amidſt you? any that can weepe for the Abhominations of the place? that can pray, and wreſtle with heaven? Let theſe ſtand in the gap, Let theſe ſtand betweene the living and the dead with their Cenſers, Let them lie betwizt the Porch and the Altar, and ſay, O thou God of Mercies ſpare our Cittie, our houſes, our Churches, our ſtreetes, and bee Mercifull to our ſinnes, for they are great.
And what I ſay to all, I ſpeake to every one now preſent, turne: Ho thou that haſt beene an Idolater, a Swearer, an Adulterer, a Wanton, a Murtherer &c: Make this vſe of Gods patience and kindenes to thee, to wit, Repent.
O but my ſinnes are many? yea, but his mercies are more; O but they are great? his mercies are greater; O but I am exceeding bad; how bad? as Manaſſes? he had merciemercy for him; as Magdalen? he had merciemercy for her; as Adam? he had merciemercy for him; ô but it is now too late, al his merciemercy is ſpent; no, his merciemercy endureth for ever. Beloved, the Lord hath ſent this day the cheife of Sinners to proclaime thus much in your eares, that never yet any periſhed for want of merciemercy in God; be it that thy ſinnes be ſinnes of darkneſſe, ſinnes of death, of blood, of hell, yet if thou canſt finde a heart to repent, God will finde in his heart to pardon, ſee thou thy ſinnes, confeſſe, bewaile, abhorre, forſake them, ſeeke thou the face of God, lie at his foote, Call, Crie, Lord be mercifull to me a ſinner: get his Sonne, his Image, and new Obedience, and thy caſe is bleſſed, nay if thou canſt not thus repent, yet thirſt, Math. 5.nay if thou canſt not thirſt, yet mourne, nay if thou canſt not mourne, yet bee poore in ſpirit, and being ſo in truth, the bleſſing is thine, and the blood of Ieſus Chriſt ſhall cleanſe thee from all, all, (I ſay againe) all thy ſinnes.
Is God ever merciful? then be ye merciful, as is your heavenly Father, Math. 5.nay hee doth not onelyonly practiſe merciemercy but alſo commaunds it, nay commends it, nay rewards it, nay, plagues the neglect of it, even to vtter deſtruction; your Elder brother Chriſt is alſo mercifull, and interprets every kindneſse done to his done to himſelfe, beſides, Mercy graces Religion, glads the Church, fils her mouth with Gods prayſes, ſtops the mouth of all adverſaries, yea mercy preſerues the afflicted, and refreſheth the bowels; for Strangers, it winns vponupon them in point of Religion, for thy ſelfe, it comforts thy Soule as an evidence of thy truth, eaſeth thy body, being a lighter burden then what elſe wil oppreſſe, (fiercenes and cruelty) crownes thy name, being that grace that exempts from perſecution, Cypt. de op: & elecmoſ.and is moſt attractiue, improues thine eſtate, ſanctifieth thy preſent portion to thy ſelfe, and ſettles the remainder vponupon thy poſteritie; armes thee againſt ſickneſſe and death Pſal. 41. &c. againſt oblivion in the graue, Acts 9. v. 39. againſt iudgement at the reſurrection, Iames 2. v. 13. Mat. 25. ſo that if we eyther reſpect our Father, God, or our Saviour, Chriſt, or our Mother the Church, or our brethren, Chriſtians, or our obſervers, Enemies, or our owne ſelues and ſoules, here or hereafter, wee muſt be mercifull.
If you aske me, how this merciemercy muſt be exerciſed? I muſt (in this haſt) referre Schollers to the Caſuiſts, and the reſt of you to other Authors, for a fuller anſwere, the ſumme is this: MercieMercy muſt hauehave, firſt a good roote, Faith in God, LoueLove to God and man: Secondly, a good ende, Gods glory, in mans good and our thankes, not merit, not ſatisfaction, not impetration, as they. Thirdly, a good rule, the word muſt order vsus, both for perſons and things, for perſons, wee muſt begin with God, and with the Macedonians giuegive our ſelues to him. 2. Cor. 8. v. 5. that done, wee muſt proceede to the Common State, then to thoſe next, that touch vsus neareſt in the ſtrongeſts ties; and ſo paſſe on till (like good ſtomacks) wee hauehave dealt ſomething to the moſt removed members. For things, reſpect muſt bee had to the Soule firſt, then to the Name, then to the bodie, then to the eſtate: Fourthly our Almes muſt be good for the matter of it, firſt, in it ſelfe being wholeſome and our owne, next for the receiver, being ſuted to his needs, (for the purpoſe) comfort, if tempted, Counſell, if diſtracted, ſuccour, if oppreſſed, clothes if naked, eyther worke or a whippe, if Idle.
Would you knowe (in the third place) what mercy you muſt ſhew? I anſwere ſuch a merciemercy as God ſhewes, firſt vniverſall merciemercy, to mens ſoules; bodies, eſtates, and (that which the worlds is little acquainted with) ſpecially towards Rulers, merciemercy to mens Names.
Secondly, Everlaſting merciemercy, the righteous (ſaith David) is ever giving, lending &c. Alaſſe MercieMercy breakes now as faſt as trading, faire houſes be ſhut in, mercy is runne the Countrie, and is like to periſh, for it will hardly line without a houſe; where a poore houſe is kept, there is ſomething for merciemercy to feede and worke vponupon, ſome raggs, ſome ſcraps, ſome fewell, ſome thing; but when (Midas-like) all wee touch is gold, our bread gold, our fewell gold, all turned into the penny, I meane ſo, that we cannot giuegive, till wee hauehave paſt through three or foure Lockes, and ſcene and felt our almes, then certainely wee ſhall part with it moſt vnwillingly. The houſe-keeper (if he want not an heart (hath opportunities more then any, for the exerciſing of mercy; be not yee wearie of this well doing, the World (I know) is importunate in Compariſons, and impudent in preſſures vponupon the free hearted, but doe you your duties, and feare not Swine that are well neyther full nor faſting.
Now as Houſe-keepers, ſo others in their places muſt be ever mercifull; all ever receiue mercy, Let all ever ſhew; all hauehave opportunities, let all apprehend them; the poore (ſayth our bleſſed Saviour) are ever with you, if ever, now. Mercy needes not ride abroad to ſeeke worke in theſe dayes ſtep but into thy Neighbours houſe, and thou ſhalt finde povertie in the Chimney, in the Cupboard, leaneſſe ſitting on the Cheekes, and cleaving to the ribbs of old and yong. O but wee hauehave not for them? Why wheres the want? your houſes be as trim, as ever, your Children as fine, your Tables as full, your waſtfulneſſe as much as ever, and can you be ever near, nay ever prodigall, and not ever mercifull? Whats become of Religion now? Is all turned into words, as once in Saint Iames his time? Time was when Chriſtians would ſell their plate Chalices, their Roabes and Iewels, their Lands and poſſeſſions to relieve the Churches neceſſity, and ſhall not we parte with ſuperfluities? tell mee (you that reade Saint Iohn) how you ſatisfie his queſtion, and your owne Conſciences? 1. Iohn 3.17.if any Man hath theſe worlds goods, and ſees his Brother ther want &c. how dwels the louelove of God in him? Will you ſay, wee hauehave not this Worldes goods? Then diſſemble not, now yee ſtand in a croſſe poynt to good Araunah, hee ſpent like a Subject, gaue like a King; 2. Sam. 24.23you build fayre, goe like Princes, and will you giuegive like Bankrupts? Nay your Tavernes, your Feaſtes, and Playes, will riſe vp againſt you: you hauehave meanes to feaſt the Rich, and doe not you remember Chriſts Cavear, MercieMercy before kindneſſe? You hauehave a pinte of wine for any Friend, and not a penny for Chriſt? you can finde a Teſter for ſome game, ſome ſhewe, ſome ſtage Play, and what, nothing for Mercy? Or will yon ſay wee ſee no neede? Why, what elſe can you ſee? Men want ſtocke, want bread, want worke, want money, and when that is deare, nothing is cheape, and is not heere neede? but there is no extremitie? Woe is mee, there be many at her ſtay, I hauehave a little meale and oyle in a Cruyce, 1. Reg. 17.12.I will bake, eate, die, they are now ſinking, ſinking, if you come not quickly to their ſuccour, they are loft, is not this an extremitie? But where bee meanes? finde you hearts, I will yet finde meanes.
Firſt, the Backe may lend you ſomething, your golden fingers might cloath ſome, and bee never the Colder, your great Ruffes might feede others, and be never the vnhandſomer, the Groues and Grownds vponupon your backes (as Tertullian ſpeakes) might lodge others, De habit: mul: & li. de cult. Faem.and yet ſitt never the worſe vponupon your owne and childrens backs.
Secondly, the Belly might ſpare you ſomething with advantage to your health, and ſtrength, one meale ſaved in a weeke, one diſh at a meale, one cup of wine, one pipe of Tobacco in a day would come to ſomething in the yeare. I quake to thinke what Chriſtians wee be, ſome ſurfet, ſome ſtarue, all at once; rather then we will not pine the poore, wee will cramme and choake our ſelues.
Thirdly, our Houſes might lend vsus ſomething, for howſoever (with them of old) wee feede, as if wee would die preſently, yet wee build as if we would liue for ever: It is a world to ſee how curious wee be in ſuting every Roome, whileſt the members of Chriſt goe not like one Fathers children, nay it is not neceſſary they ſhould bee all in a Sute, onelyonly if Chriſt may be heard, hee that hath two coates, ſhould giuegive one to the naked.
Fourthly, borrow of our Enemie Sinne, and here if you will not hold, I know not what to ſay, but that, the Heathen ſayth, Senec.hee is a bad Phiſitian that deſpayres of his cure; wee hauehave money for braules, for bribes, for the feeding of pride, revenge, ambition, luſt, and ſhall we feede foes, & ſtarue friends? let me ſpeake it once for all, had we as much zeale to mercy, as to ſinne, to men, as to birds and monkies, to Chriſtians and Preachers, as to Claw-backs, Ieſters, Fidlers, Fooles, we would finde meanes to relieue them; meanes for the preſent, but how ſhall our owne doe hereafter? Why, is not mercy as ſure a graine as vanitie? Is God like to breake? ſayth not he, Hee that giues to the poore, lends to the Lord, and he will pay him? I hauehave nothing to ſpare; thou haſt for thy friends, for Gods Enemies, Pride, Vanity, if none for Chriſt; receiue thy doome, Hee that ſtops has eare at the crie of the Poore &c. Pro 21.13. Iames 2.13.Iudgment without merciemercy, to him that ſhewed no mercy, depart from mee yee curſed, you had meate, drinke, cloath, houſe-roome, for ſinfull men, horſes, doggs, carts, none for mee. But the poore bee as ſine as my ſelfe? I pray thee, be ſayd with reaſon; if others be not ſit to receiue, thou art not tyed to giuegive; If thou bee fit to giuegive, and they to receiue, diſpute no longer, rather heare the Apoſtle, Put on the bowels of mercy, Col. 3.12. verſe 5.and to that ende take his directions, firſt ſlay vnmortified luſts, next ſteepe thy thoughts in the Mercies of God, and they will dye thine, Ephe. 318.19.as the dye-fart doth the cloath, that done, be rich in faith and good workes; firſt, in the Inwarce actes of mercy, pittie the afflicted, bleede with them, mourne with them, thirſt their good, caſt their good. Secondly, In outward acts of mercy, goe to them, ſitt with them, pray for them, lend them, ſpeake for them, giuegive them, forgiue them, and if all thy abilitie amount but to one cupp of cold water it ſhall bee accepted rewarded.Math. 10.
Laſtly, God is ever mercifull, let vsus then leaue the labouring Church in his everlaſting armes as Moſes ſpeakes. Deut. 33.27.Lets recommend our Iſraell to him, whoſe mercy hath prevented and will preſerve vsus, if wee conſtantly flie vntounto him, and let every one that is capable of mercy, being Fatherleſſe, that hath obtained mercy, Hoſ. 14.3being Penitent, and Mercifull, ſtay himſelfe here: The Mercy of God endureth for ever, my ſtrength may faile, my eſtate may, my friends may, my outward comforts, my inward feelings may, but the Mercies of God never fayle, all miſeries hauehave an ende, Gods MercieMercy (which is my MercieMercy) is endleſſe, is boundleſſe: It endures for ever. (⸫)
FINIS.
End of the text · Robert Harris, Gods Goodness and Mercy Laid Open (1622)