Body of Divinity, Book 2 · Chapter 11
CHAP. XI. Of Gods Grace and Mercy.
SO much in general of Gods vertues.
Secondly, in special, the vertues which imply not imperfection in the reasonable creature, are attributed to God.Gods bounty. God is like a most liberal housholder, which takes order that nothing in his house or about it shall want that which is necessary, farther then the fault is in it self. He gives more then we ask, and before we ask. Uberior gratia quam precatio. 2 Chron. 20. 7▪ Isa. 41. 8. James 2. 23.
The principal of which are,
1. Bounty or Graciousnesse, by which God shews favor to the creatures freely, and that either commonly or specially: 1. Commonly, when he exerciseth beneficence and liberality toward all creatures, pouring upon them plentifully all goods of nature, body, minde and fortune, so that there is nothing which tasteth not of the inexhausted fountain of his blessings and goodnesse, Matth. 5. 44, 45. Psal. 36. 5, 6. Gods bounty is a will in him to bestow store of comfortable and beneficial things on the creature in his kinde. This bounty he shewed to all things in the creation, even to all Spirits, all men and all creatures, and doth in great part shew still, for he opens his hand, and filleth every living thing with his bounty, he gives all things richly to enjoy.
2. Specially toward the Church, by which he bestoweth eternal life on certain men fallen by sin, and redeemed in Christ, Titus 2. 11. and 3. 4. As this is exercised toward the whole Church, so in a special manner toward some members of it, as toward Enoch, Moses, Iacob, Paul, and especially Abraham, who is therefore often called The friend of God; he made with him and his seed a perpetual league of friendship, and he constantly kept his Laws and Statutes, Iohn 15. 14, 15.
Gods Graciousnesse is an essential property, whereby he is in and of himself most gracious and amiable, Psal. 145. 8. God is onelyonly gracious in and of himself, and whatsoever is amiable and gracious is so from him.
Gods Graciousnesse is that aGratia est, qua Deus in seipso est a nabilis, sueque creaturae fa…et & bene facit▪ unde hoc respecta gratia Dei c… favor quo creaturas suas & imprimis homines prosequitur▪ Wendelinus.whereby he is truly amiable in himself, and freely bountiful unto his creatures, cherishing them tenderly without any defert of theirs, Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught, that grace is given to men in respect of their merits, Gratia Dei datur secundum merita nostra, he said that Gods will had respect to merits foreseen, for this Pelagius was condemned for an Heretique in three Synodes. S• Austin refuteth this error, and referreth the matter to Gods will and purpose onelyonly. B. Carleton against Mountague, Ch. 3. Vide Bellarm. de Gratia & lib. arbitrio l. 6. c. 4, 5, 6. Iohn Scotus was the greatest Pelagian that lived in his time; for it was he that brought in the doctrine of Meritum ex Congruo, he teacheth that Faith, Charity, Repentance, may be had ex puris naturalibus, which some of the most learned Papists do confesse to be the true Doctrine of Pelagius, Vide Bellarminum de Gratia & libero arbitrio l. 6. c. 2.
God is gracious to all, Psal. 145. 8, 9, 10. but especially to such whom he doth respect in his well-beloved Son, Jesus Christ, Exod. 33. 19. Isa. 30. 19. Luke 1. 30.The Arminians speak much of Gods offering mercy, all giving Christ and faith, is with them, but an offering of Christ and faith, if we will receive them. God doth not onelyonly conditionally offer them, upon such performances of ours, but actually gives them to his people, 2 Pet. 1. 5. and he gives them absolutely, he sees no lovelinesse in us to invite him thereunto. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation, and of all the means tending thereunto, Rom. 3. 24. and 5. 15, 16. Ephes. 1. 5, 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4, 9. The gospel sets forth the freenesse, fulnesse, and the powerfulnesse of Gods grace to his Church, therefore it is called The word of his grace, Acts 14. 3. and 20. 32. The Gospel of the grace of God, Acts 20. 24. Deus expandit gratiae immensum Coelum, Luther.
Gods Graciousnesse is firm and unchangeable, so that those which are once beloved can never be rejected, or utterly cast off, Psal. 77. 10.
God bestoweth, 1. Good things. 2. Freely. 3. Plentifully, Psal. 111. 4. 4. In a special manner he is gracious toward the godly.
Love is 1. Grounded often on something which may deserve it; the grace bDr. Iackson of Gods Attributes. l. 1. c. 14.of God is that love of his which is altogether free. 2. Grace is such a kinde of love as flows from a superiour to an inferior; love may be in inferiors toward their superiors.
We should be also liberal in our services toward God, in our prayers and good works.
We should desire and strive to obtain the grace and favor of God. David oftenConsectaries of Gods graciousnesse. calleth on God to cause his face to shine upon him, and to lift up the light of his countenance upon him. The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it; it is the most satisfying content in the world, to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things, in the very hour of death. 2. It is attainable, Those that seek Gods face shall finde him.
Means of purchasing Gods favor:
1. Take notice that your sins have worthily deprived you of his favour, and presse these thoughts upon you till you feel your misery; meditate on the Law, to shew you your cursednesse.
2. Consider of the gracious promises of the Gospel, and see the grace of God in Christ. His grace was exceeding abundant, saith the Apostle.
3. Confesse and bewail your sins, with a full purpose of amendment, and cry to God for grace in Christ.
4. This stayes our hearts, when we apprehend our own unworthinesse; GodPsal. 103. 8, 9. 1 Pet. 5. 16. N…h 9. 17, 31. Rom. 5. 20, 21. It is called Free-grace. 1. à liberalitate, because God gives it freely, Isa. 55. 12. 2. à liberatione, because it frees us from sin, Luke 1. 71. Rom. 6. 17, 18, 22. is gracious, and shews mercy to the undeserving, the ill-deserving. 2. We should acknowledge that all grace in us doth come from him the fountain of grace, and should go boldly to the throne of grace, and beg grace of him for our selves and others, Heb. 4 16. Paul in all his Epistles saith, Grace be unto you. The Apostle, Ephes. 1. 3. and so on, speaks of Redemption, Vocation, Justification, Glorification, And all this, saith he, is to the praise of his glory, and 12. 14. verses, we should give God the praise of all: He is the first cause, and last end. The Arminians will seem to say, That all comes from grace, and that faith is the grace of God, but they say it is a power given to all, and that God hath done alike for all, onelyonly some improve the power of reason and will better then others, without any special discriminating grace from God; then God is not the first cause, that I believe it is the free working of God within me. We should take heed of encouraging our selves in sin, because God is gracious; this is to turn Gods grace into wantonnesse. We should frequent the Ordinances where God is graciously present, and re…dy to bestow all his graces on us: The word begets grace, prayer increaseth it, and the Sacraments seal it.
It refutes 1. The Papists, which boast of their own merits, By the grace of God Ephes. 2. 9. 2 Tim, 1. 9. Bona mea dona tua. Aug. l. 10. confess. c. 4. Every one is born with a Pope in his belly, men had rather be saved by something of their own, then be beholding to Christ for salvation. Ignorant people say, they hope to be saved by their good deeds and meaning,I am that I am, 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved, Ephes. 2. 8. They distinguish grace into that which is gratis data freely given, as the work of miracles, the gift of prophesying, and that which is gratum faciens, making us accepted, as faith and love are graces making us accepted; but the grace which maketh us accepted, is freely given, therefore they are not opposite members. There is foreign and foreign Grace, and the gift of grace, they differ as the cause and the effect, as Lux in sole, and Lumen in aere, one is in God subjectivè, the other in man objectivè. 2. The Arminians (the Patrons of mans free will, and enemies of Gods free-grace) who say that a man may so far improve naturals as to merit grace, and that God gives effectually grace to the wicked which *Dr. Twisse in a Manuscript.shall never be saved, to Iudas as well as Paul. How is that effectual, which moving men unto faith and repentance, doth never bring them to one nor other? it seems these Remonstrants never learnt this Lesson, Arminio praeceptore; for he defines effectual grace to be that qu… sortitur effectum, which obtains the effect. They say that a man without Gods grace may keep all the Commandments, whereas Christ saith not (as Augustine *In Iohannem tract. 1. Vide Aquin. part. 1, 2. Quaest. 3. Aatic. 1. Quantum vis audierit & merito suo, Pelagius, gratiae inimicus; subinde tamen gratiae meminit, …am que iuculeavit, nec à verbis orthodixis abstinuit, quamvis sensum, contrarium occultarit, saepè etiam aliis verbis expresserit, & re ipsa docuerit. Rivetus, Disput. 9. de efficacitate grati… & Conversionis modo. Vide plura, ibid. St. Augustine precisely in that time and place delivered the orthodox Doctrine of grace, when and where Pelagius began to spread his heresie. Gratia praedestinatos usque ad gloriam perducit. Augustine. We should learn of Austin (who may truly be said to have written rather ex gratia, then de gratia, so graciously doth he write of grace) Totum Deo dare, qui voluntatem hominis bonam & praeparat adjuvandam, & adjuat praeparatem. Euchir. ad Laurent. Pauls heart was so full of the apprehension of Gods free-grace, that he could not hold on his discourse begun, Ephes. 2. 4. without mentioning Gods grace, v. 5. and v. 8. Tanquam silius gratia, saith Bradwardine, he always commends it.notes) Iohn 15. 5. without me you can do little, but, Without me you can do nothing. Never had the Church of God (saith Dr. Featly in his Pelagius Redivivns, 2. Parallel.) since the Apostle St. Paul, a more valiant and resolute Champion of Grace then St. Augustine. Pelagius would change himself into divers forms, as is manifest by the History of him; although sometimes he seems to restrain the whole operation of grace to external perswasions; yet being pressed by Augustine and others, both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy Ghost.
It comforts us against sin and fear of eternal death, Rom. 5. 20, 21. Paul and Silas sung in prison.
We ought to love and reverence God above all; and return praise to him for his free goodnesse; gracious and amiable men win love and reverence from others. Some Divines think David is called a man after Gods own heart, especially for his frequent praising of God in the Psalms. We should learn contentation and patience also under Gods hand, and to bear losses quietly in these times, since all that we have we received freely from God. This was Iobs argument, The Lord hath given, and the Lord hath taken, though he was plundered by the Chaldeans and the Sabeans.
2. Mercy, which is, at it were, a sense of another misery, with a promptExod. 33. 19. Psal. 103. 8. Exod. 22. 22. Isa. 30. 18. Lament. 3. 22. Titus 3. 5. Exod. 34. 6, 7. Ephes. 2. 4. Rom. 4. 19. and 11. 30, 31. The Schoolmen dispute, whether mercy be in God, passion being not in him, (say they) Compassion cannot be in him, a… it is defined agritudo animi de malis alienis: So it is not in him, or as it is a perturbation, it is far more glorious and transcendent in him, then in us. Vide Aquin. part. 3. Q. 21. Art. 3. conclus. and ready inclination of the will to help the creatures freely in their miseries. This affection God challengeth as proper to himself, and glories in it. Heroick and Noble Spirits are most gentle and merciful; cruelty is a sign of a weak and base minde. This merciful nature of God, although it principally appear toward man, as appears by the Laws given concerning Orphans, Widows, Strangers, Poor, and others oppressed with any calamity, yet his mercy is exercised also toward the bruit beasts, Dent. 22. 4, 6, 7. Exod. 23. 5, 11, 12.
Mercy is a disposition toward the creature considered as sinful and miserable by his sin.
It is a readinesse to take a sit course for the helping of the miserable, or it is an Attribute in God *Misericordia est, qua propensus est Deus ad succurrendum sui… creaturis in aliqua miseria constitutis, iisque re ipsa succurrit. Wendelinus. The Scripture hath there notable words to expres…e the fulnesse of Gods mercy in Christ, Ephes. 2. 7. Rom. 5. 10. 1 Tim. 1. 14. 3. foreign s put upon Gods mercy.whereby the Lord of his free love is ready to succor those that be in misery, Iudges 2. 18. & 10. 26. He is called The Father of mercies, 2 Cor. 1. 3. said To be abundant in mercy, 1 Pet. 1. 3. Rich in mercy, Ephes. 2. 4. He hath a multitude of mercies, Psal. 51. 1. is said To be of tender mercy, Psal. 25. 6. Luke 1. 58. to have bowels of mercy, Psal. 40. 12. Gods mercy in Scripture usually hath some Epithets, Matchlesse, Jer. 3. 1. Great, 2 Sam. 24. 14. Psal. 57. 10. and 103. 11. Nehem 13. 22. Everlasting▪ Psal, 25. 6. Luke 1. 50. Free, Ephes. 2. Rom. 9. 15, 16. Sure, Isa. 55. 3.
Gods mercy to his Church shines in these things: 1. In passing by her insirmitimes, Exod. 34. 7. 2. In accepting her endeavors. 3. In correcting, 1. Sparingly. 2. Unwillingly. 4. In providing all things needful for it.
Mercy in God is not any passion or quality, as it is in men, but it is the veryLuk 1. 50. 54. Psalm 48. 2, 3. and 89. 28. divine Essence it self, and therefore *Ephes. 2. 4. 1 Pet. 1. 3. Mercy and compassion differ onelyonly in the excrinsecal denominations taken from different objects. Compassion is good will toward others, provoked from notice of their misery; mercy is an excesse of bounty not estranged from ill deservers in distresse.perpetual and infinite, such as no tongue can expresse.
Mercy in God and in us differ:
1. It is in him essentially, in us as a quality.
2. In him primarily, in us secondarily.
Gods mercy is the cause of all mercy, it is without motive or worth in us, natural, free, Rom. 9. 18. boundlesse, extends to a mans soul, body, this life, the next, to a man and his posterity, Exod. 34. 6, 7. it is above all his works, Psal. 145. 9. it is beyond his promise, and our expectation. He doth acts of mercy with delight, Ier. 32. 42. Mic. 7. 18. Counts it his glory to shew mercy, Ier. 33. 9.
Reasons:
1. Whatsoever good and commendable thing is to be found in the creature,That God hath mercy in him. that must needs be found eminently and excellently in the Creator, from whom it is derived to the creature; and who could not derive it to the creature, if he had it not more perfectly in himself. Now mercy is to be found in all good men, and it is a lovely and commendable thing in them, such as begets good will and liking towards them; therefore it is much more fully in God.
2. He hath great mercy in him; if God be merciful at all, he must needs beHe is ready to forgive more sins then we can imagine. merciful in great measure, yea, above all measure, beyond all degrees, in all perfection; for the essence of God is infinite, and his wisdom, power, and mercy are infinite. See Gen. 8. 21. Isa. 57. 17. and 55. 8, 9. He gives and forgives far beyond us.
First, He exceeds us in giving.
1. Our curtesies are often extorted from us, Luke 18. 11. he gives freely, Isa. 65. 1. Rom. 10. 21. 1 Iehn 4. 9.
2. We give but small gifts, God the greatest, himself, his Son, his Spirit, 3 Iohn 16. Luke 2. 14. Rom. 8. 16. Iohn 17. 24.
3. We give with self-respect, Iob 35. 8.
4. We give to our friends and relatives, 1 Sam. 24. 11. Matth. 5. 45.
5. We are soon weary of giving, but so is not he, Iames 1. 5. 2 Sam. 7. 18, 19.
6. We give at death, when we can keep no longer, Rom. 5. 11.
Secondly, He exceeds us in forgiving.
1. Man is revengeful to those which wrong him, so is not God, Exod. 34. 7. Hos. 11. 9. Ier. 3. 1.
2. We forgive when it is not in our power to avenge our selves, 2 Sam. 24. 19. we are always in Gods power.
3. We are hardly drawn to forgive, Neh. 9. 17. Psal. 37. 3. Ephes. 3. 18, 19, 20. Isa. 65. 20. Luke 15. 40.
4. We cannot forgive often, Mat. 18. 21. God doth, Gen. 6. 5.
5. If we forgive, we do not forget, Ier. 31. 18, 19, 20. Mark 6. 3.Luke 6. 11.
There is a mercy of God, which extends to all his creatures, Psal. 145. 9. Luke * Exod. 20. 6. The mercy of God which reacheth to the pardon of sin, is peculiar to the Catholick Church, Isa. 33. 24. Luke 16. 24, 25 Titus 3. 5. Luke 1. 77, 78. Lament 3. 12.6. 35. God is merciful unto all men as men.
First, To the worst of men, his foes:
1. In giving the good they do not deserve, but abuse.
He gives abundance of outward blessings to them, 1. In their bodies, firm strength, Psal. 73. 4. 2. Their estates, fills them with hid treasures, Psalm 17. 14. 3. In liberty, they are free from fear, Iob 29. 9. 4. In their posterity, Iob. 21. 8.
2. In forbearing that evil they deserve and provoke him every day to inflict, Acts 13. 18. yet he perfectly knows their sins, and hates sin infinitely, Psal. 5. 5. and hath power in his hand to execute vengeance on sinners: When wicked men abuse all these forbearances, slight his threats, Isa. 5. 19. Rom. 9 22. and his own people are much offended with this forbearance of his, Ierem. 12. 1. Hab. 3. 14.
Secondly, To his own children especially, is God rich in mercy; all his mercies and forbearances to the wicked are for the good of his own, he hath saving, sanctifying, pardoning, cleansing mercies for his Saints: 1. In all ages. 2. To them of the lowest form, Zach. 4. 10. Matth. 12. 20. 3. In their saddest condition, Psal. 40. nlt.
The special mercy of God is offered unto all within the Church, Ezek. 16. 6, Acts 13. 40, but is bestowed onelyonly upon some, viz. Such as receive Christ, Iohn 1. 11, 12.
This life is the time of mercy, wherein we obtain pardon for sin; after this life there is no remission or place for repentance.
All blessings Spiritual and Corporal are the effects of Gods mercy. Common blessings of his general mercy, speciall blessings of his special mercy.
The effects of Gods special mercy, are,
1. The giving of Christ for us 2. His Word. 3. Justification. 4. Sanctification.Alhis thoughts are thoughts of mercy to his people, Ier. 29, 11. all his designs are projects of mercy, Deut. 6. toward the latter end, the ways whereby he comes down to their souls preventing, convincing, converting mercies, Psal. 25. 10. and whereby they ascend to him, in their communion with him, Isa, 57. 17. 5. Giving his Spirit for a Comforter in our griefs and afflictions▪ Iohn 14. 16. 6. The Sacraments.
Mercy must accord with wisdom, justice, and truth; therefore those that stoopOn what terms God will shew mercy. to justice by acknowledging their offence, and worthinesse to be punished for it, and are sorry they have so offended, and resolve to offend so no more, and earnestly also implore Gods mercy, shall partake of it. The Lord is plenteous in mercy to all which call upon him, and the Lords delight is in them which fear him, and hope in his mercy. Judge your selves, and you shall not be judged; humble your selves under the hand of God, and he will exalt you. On these2. To whom he will shew mercy. terms he will shew mercy universally to all, which submit to him thus, and seek to him for mercy, without any exception of person, fault, time.
Quest. Whether mercy and justice be equal in God, and how can he be most just and most merciful?
Answ. Mercy and Justice may be considered ad intra, as they are essential properties in God, and so he is equally just as well as merciful. 2. Ad extra, as he puts himself forth into the outward exercise of mercy and punishment. In this latter sense, we must distinguish between this present time, where mercy triumphs against judgement, Iames 2. 13. and the day of judgement, that is a time of justice and retribution to the wicked; and so David speaking of this present time, saith, All thy ways are mercy and truth, Psalm 25. and that of the Schools is true, Remunerat ultra condignum, punit infra.
Gods justice and mercy are both infinite and equal in him, *Etsi omnes homines Deus damnaret uno excepto, tamen adhuc major esset misreecordia quam judicium, … quia nullunt sit judicii divini effectum nisi propter merita eorum qui damnantur: at miscricordia nullainvenit meritita. Chamier. tomo 3. lib. 7. … ▪ 8▪ Misericordia & Iustitia Dei …se & quatenus in Deo sunt, partes sunt▪ respectu effectorum & objectorum major est miscricordia. Wendelinus.onelyonly in regard of man there is an inequality: For God may be said to be more merciful unto them that are saved, then just to them that are damned; for the just cause of damnation is in man, but of salvation is wholly from God. In himself and originally they are both equal, and so are all his attributes; but in respect of the exercise and expression upon his creatures and abroad in the world, there is some difference. Mr. Bolton on Prov. 18. 14. Justice seeks a fit object, Mercy onelyonly a fit occasion; Justice looks on those which deserve, Mercy onelyonly on those which need.
1. We should believe this point, labor to be fully perswaded in our hearts that Gods mercies are great and many; he hath preventing mercies; how many sins hath he preserved thee from? 2. Sparing mercies▪* Lam. 3. 22▪ behold Gods severity*…l. 3. 17. God will spare his in all their weaknesses and services, sparing mercy in some respects is as great as pardoning mercy. towards others, and mercy toward thee. 3. Renewing mercies. 4. Pardoning mercies. He is willing and ready to help us out of misery; therefore we should praise him for this attribute: How excellent and desirable a thing is mercy? therefore give him the glory of his mercy.
2. It is full of comfort to a childe of God, he need not be dismayed with any thing, not his imperfections, since the devil himself cannot hurt him; for God is more merciful to help him, then the devil can be malicious to hurt him.
3. We should be encouraged to seek to him for mercy, seeing there is so great store of it in him. There is an infinitenesse of mercy in God, so that whateverMatth. 18. 30. my sins have been, if now I will turn, he will accept me; if I strive to turn he will enable me; therefore I will now run to him *The Papists seek to the Virgin Mary, and other Saints, Maria mater gratiae, mater miscricordiae, Tu nos ab hoste protege & horâ mortis suscipe.for mercy, I will fall down before the throne of justice, and confesse I have deserved wrath, and nothing but wrath, but will cry to him for mercy.
The great motive to draw sinners to repentance, is Gods mercy, Isa. 55. 7. Acts 2. 38, 39.
This will 1. Keep men from despair, Psal. 130. 4▪ and carnal confidence, Isa. 55. 1. 1 Cor, 1. 29.
2. It lays the greatest obligation on men, Tit. 2. 11. and gives the clearest satisfaction, Rom. 4. 16.
3. It is the great aim of the Scripture to draw men by mercy, Exod. 34. 6. Neh. 9. 17. Luke 15. 20. Isa 65. 20. Ier. 31. 20.
4. It is the aim of providence, and all Gods dispensations, Psal. 145 9.
4. Those that have and do seek, should give him the glory of his mercy, and take comfort themselves in the confident hope of finding mercy. Praise him forPsalm. 106. 3. Luke 1. 46, 60. his mercy to others, and he will give thee some comfortable hope of finding it thy self.
5. We should be merciful like God, to our selves and brethren, their souls and bodies, imitate his mercy, be you merciful to the afflicted and distressed, shewLuke 6. 36. mercy freely and constantly, and then we shall obstain mercy, Mat. 5. 7.
6. We should labor to be qualified for mercy.
1. Confesse our sins, and forsake them, Prov. 28. 13.
2. Fear God, his mercy is on them that fear him, Luke 1. 50. Psal. 103, 11▪ 17, 18.
3. Love God, he shews mercy to them that love him, Exod. 20. 6.
4. Trust in God, then mercy shall compasse us, Psal. 32. 10.
5. Think on good things, then we shall have mercy, Prov. 14. 32.
6. Keep close to the rule of Gods word, Gal. 6. 6.