Gods Call to England, Proposition 1 – Reason 3
PROPOSITION I.
The design of God in delivering a people from eminent dangers of ruine, is to oblige them to forsake all sinful and wicked practices. The intent of delivering mercies, is to cause us to repent of our destroying iniquities. The main end of Gods exercising goodness towards us, is onelyonly to effect some goodness in us. The design of special mercies, is to make us a special people. The Almighty God delights not to reduce a people from sinful courses, by laying them under such heavy judgments as may render them incapable of committing those sins, which otherwise their wills incline them to; but the way of his pleasure is to confer such mercies upon them, as may sweetly conquer their stubborn hearts, and gain their averse minds to himself. Hence when the sin and folly of an obstinate people hath reduc'd them to inextricable straits, the eternal God doth not suffer his destroying wrath to break forth against them, saying, I see them helpless and past recovery, now therefore will I ease me of my adversaries, and avenge me of my enemies; but compassion being kindled in his merciful breast, Now says the Lord I will lend a helping hand, and give them that experience, and those evidences of my goodness, that shall for ever oblige them to me, and win them from proceeding in ways of rebellion against me. Thus all our deliverances lay us under perpetual obligations to devote our selves to the blessed work and service of our delivering God.
Our mercies are not beautiful Tombes in our way, wherewith we may delight our eyes; but Chariots to carry us on with more pleasure and cheerfulness in the ways of our gracious God. The end of deliverances is plainly seen, Luke 1.74, 75. That we being delivered from the hands of our enemies, may serve him without fear, in Righteousness and Holiness all the days of our lives. We are not delivered from enemies, to continue enemies to God; but an escape is given us from the hands of enemies, that we may resign up our selves into the hands of our God.
When God prevents our becoming miserable preys to unmerciful foes, 'tis to oblige us ever to praise him with thankful Hearts and obedient lives, Psal. 105.37. He brought forth that people with silver and gold; spread a cloud for a covering, and fire to give light in the night, v. 39. He brought quails, and satisfyed them with bread from heaven; he brought forth his people with joy, and his chosen with gladness, v. 43. And what was the design of all this favour? v. 45. That they might observe his Statutes, and keep his Laws. Although our mercies are Gods gifts, yet they greatly raise our debts. The favours we receive from our gracious God, are not as payments given to servants to discharge from work, but like the encouragements tender Parents give to Children, to increase their dutiful service and obedience. 'Tis promised. H…s. 3. u…. They shall fear the Lord and his goodness; or, ob tantam D…i beneficentiam, Grot. they shall serve and obey him for his goodnesses, in returning and restoring of them: that wonderful kindness was for this end, to ingenerate obedient love, and induce to constant loyalty to so blest a Redeemer.
Now had not these blessed intentions and gracious designs been in the heart of our God, he had never exercised his Almighty power for our help and relief, as of late he hath done: but he designing to reclaim us from sin, hath restrained his wrath, and revealed our danger; that so by giving us the advantage of such a mercy, we might render to him the glory of it. And what can be more reasonable, than to give God the glory of that, whereof we have the profit? What more unjust, than to cross such gracious designs as these? And therefore unless we design to debar our selves from future mercies, it concerns us greatly to answer Gods design in these; unless we intend by our incorrigibleness to bring irreparable ruines upon our selves, it highly concerns us by this goodness of God, to be led to that Repentance and Reformation intended by it. For to what end hath this grace of God appear'd, but to teach us to deny all ungodliness and worldly lusts, and that we might live soberly, righteously, and godly in this present world?
I shall now propose some few Reasons, why the glorious God condescends to strive with Man with thus much goodness, rather than reduce him by forcible coactions, and destroying judgments; why he doth not ease him of his Enemies by his Almighty power, but endeavour to make them friends by obliging favours.
REASON I.
Because this way and method is most suitable to his gracious nature. Rough spirited men in reducing offenders, will use nothing but harsh severity: but such whose nature is tempered with amiable meekness, abhor such wrathful means; and will make experiment what clemency and kindness will do, before they proceed to powerful compulsions. Thus the great God having declared himself to be most gracious, will experience how far he can prevail by the exercise of goodness, before he proceeds to the displays of his justice and greatness. So good is our God, that he is ready to make proof of the efficacy of a thousand smiles of mercy, rather than of a single stroak of Justice. The titles of honour which discover his nature, do mostly set out his abounding goodness, Exod. 34.5, 6. The Lord, the Lord God, merciful and gracious, long suffering, and abundant in truth and goodness. The whole world is embroidered with infinite impressions of goodness. Among his blessed Attributes, his grace is uppermost; and though he be equally just as good, yet he exercises his goodness more than his justice. This is the fairest flower in the garland of Majesty; the brightest ray that issues from that un-approachable light; the height of his immensurable and Imperial glory. Now if we consider his readiness to mercy, and his slowness to anger; his frequency in displays of goodness, and the rarity of amazing judgments; his resolvedness in ways of grace, and reservedness in ways of justice; we may easily see 'tis most agreeable to his nature, to accomplish his designs by clemency.
REASON 2.
Because this merciful method is most agreeable to the nature of man. The most powerful Engine to attract the will of man, is the good will and mercy of God. Man being of a generous spirit, is more easily drawn than driven, perswaded than forced. Murdering severity may force a slavish fear, but never produce any loving obedience. Dipping in the sweetest oyl of mercy, is most effectual to soften the hardned hearts of men. Parisiensis relates a History of a stubborn sinner, that nothing would reclaim; but God heaping up favours upon him, at last he cries out, Vicisti benignissime Deus indefatigabili bonitate: Oh kindest God, thou hast conquered me with thy unwearied goodness. Were a man to relieve an inveterate enemy in a perishing condition, it could not but effect a change, and make him become an intimate and constant friend. Sullen, peremptory, and imperious commands, have little influence to sway obdurate Enemies. The kindness of conscientious David in sparing Saul his mortal Enemy, melted his stony heart, and made him promise eternal friendship, 1 Sam. 26.21. I have sinned, says Saul, I will do thee no more harm, seeing my life was precious in thy sight. And will not the most refractory sinner be ready to come to terms of peace, at the receiving such kindness from the hand of God? will he not say, Ah Lord, I have been an ungodly Enemy, and impudent Rebel against thee; thou hadst me in thy hand, and mightest have suffer'd my bloody Enemies to have cut me off; thou mightest have dispatcht me to eternal Torments: but since thou hast been so gracious to spare and deliver me thy Enemy, henceforth I shall ever be thy friend, and never offer to rebel any more.
REASON 3.
God proceeds in these gracious methods, because of the experienc'd ineffectualness of destroying judgments to effect a sincere Repentance, and produce an unfeigned obedience. Mercy hath ever prevailed more with sinners than wrath. Severity in exercising judgments, may curb a head-strong sinner from outward enormities; but the bent of his will, and the inclination of his heart still remains to commit it. These usually have no farther influence, than to render men like roaring Lyons confin'd by Iron grates; like ravenous dogs restrain'd by heavy chains; onelyonly making an impediment from acting, not an amendment as to the will to act. A lock may stop a Thief, yet it alters not his mind.
This ineffectualness of judgments, hath often been evidenc'd in the devilish behaviour that hath appeared in many under them. How many in blasphemous enraged passions, have belch'd out most execrable Oaths and reproachful speeches against Heaven, and the instruments of Divine vengeance, Et quem oderunt perire cupiunt; wishing the destruction of the God that destroyed them? As the Cilicians made War against Mount A…tna, spitting out sulphureous flames upon them: with such madness do rebellious wretches contend with the Almighty, consuming them by the fire of deserved vengeance.
How often do men bid defiance to God heaping up plagues upon them! and stopt in their sinful courses as Balaam by the Angel, still will spur on in despite of God himself.
Zeph. 3.5. Every morning be brings his …udgments to light, but the wicked know no …hame. Sins were continued under continual judgments; so Ier. 5.3. They were smitten, and did not grieve.
And if at any time judgments have affected a sinful people, by reason of the extremity of them: yet all those appearances of Devotion under them, have been mostly delusions; being onelyonly the workings of nature, expressing a sense of suffering, not the effects of grace, declaring a sorrow for sinning: hence hardned Pharaoh un…er the distress of miraculous judgments, is seemingly moved with Repentance. Thus thousands are beautiful in pangs, but 'tis onelyonly the operations of judgments on the body, not their impression on the heart. But this …neffectualness of destroying judgments, …s declared abundantly by the following carriage of the sufferers by them. For how many have we known, after the wea…ing off the smarting sense of vengeance, have proved the grandees and Imperialists in provoking wickednesses? and the storm of judgements being a little over, have rid on with a full carreer, and un…ridled chase, in their unlicensed courses. duplicate page duplicate page Since then this way effects so little, God will rather make use of mercies: since horrid desolations will make no mere impression, God will make experiment what deliverance will do. So then, to conclude this head, God uses these means, because as Sola misericordia deducit Deum ad homines, so Sola misericordia reducit homines ad Deum: As mercy onelyonly brings down God to man, so mercy onelyonly brings back man to God.