A Stock of Divine Knowledge, Chapter 17
OF THE MERCY OF GOD. CHAP. XVII.
PSAL. 145.8.9.
The Lord is gracious and full of compaſsion; ſlow to anger; and of great mercy: the Lord is good to all, &c.
THE laſt Attribute of the divine Eſſence, that we ſpake of, was the Grace of God: the next Attribute is Mercy, of which we muſt ſay as we ſaid of Grace, that it is all one with the love of God, but yet the divers handling of it apart, from the other, adminiſters unto us good inſtruction: now to ſpeake of this, and follow the ſame order we have done, the words commend unto us, the mercy of God; and therefore according to our order, the firſt queſtion is:
Queſt. What is the mercy of God, or of the divine Eſſence?
Anſw. It is a communicable Attribute, whereby he freely, and willingly helpeth, ſuccoureth, and aſſiſteth his creatures in all their miſery; though ſome, eſpecially more then others: To open every part of Gods mercy, it is attributed to God; not as it is in man, but as other affections, according, and after the manner of men, are given to God, ſo alſo is this; that which is imperfect, and joined with error in man, is not ſo, when we attribute it to God: the mercy that we attribute to God, is the ſame in ſubſtance, though freed from the corruption that is in man: The Stoicks doe define mercy after this manner; they ſay it is a griefe of heart, ariſing from other mens evills, which we think, or apprehend, they unjuſtly ſuffer; but in this manner it cannot be Attributed to God; yet freed from the imperfection, and paſſion, and then it may; for he being the chiefeſt good, and goodneſſe it ſelfe, can have nothing in him, but that which is good, and moſt perfect: in man, mercy is with imperfection, and error; and ſo we may not Attribute it to God: but firſt we muſt free it from imperfection; for the proofe of this, that God is mercifull; we need not ſtand long, Exo. 20.2. He will ſhew mercy to thouſands. Pſal. 103.8. The Lord is mercifull and gracious. Lamen. 3.2. It is the Lords mercy that we are not conſumed. In the next place, mercy of the divine Eſſence is a communicable attribute, becauſe men have a kinde of mercy in proportion, anſwerable to it. The next followes: I ſay, it is that by which he doth freely ſuccour his creatures, freely. It is manifeſt, I will hauehave mercy, &c. Rom. 9.18. he doth it willingly and freely. Pſal. 100.5. The Lord is gord, and his mercy endures for ever, &c. Againe, his mercy, as it is in the latine word, is Miſericordia; which is compounded of two words, miſeria and cordis, and then Saint Auguſtine will have it thus; the miſery of a man conceived by others, moves mercy in the heart of others. Againe, he is mercifull to ſome more then others; there is a double mercy, a generall, and a ſpeciall: A generall mercy, is that by which God is willing, and doth helpe all his creatures; beſides experience, the Word manifeſts the ſame, Pſal. 104.27. All things wait upon thee: and 147. Pſalme. Thou feedeſt them, and thou giveſt them food; yea, the Ravens that cry, &c. Luke 6.15. Be you mercifull, as your heavenly Father; how is that? it hangs upon the 35. verſe, for he is kinde unto the unkinde, and to the evill.
The ſpeciall mercy is that which is ſhewed more ſpecially to ſome; it is not onelyonly a temporall mercy, but alſo a ſpirituall: for he ſhewes mercy more ſpecially to ſome, to thoſe that are his owne, not onelyonly in temporall, but alſo in ſpirituall things: as it is manifeſt, Exod. 20.6. ſhew mercy to thouſands: as a father pittyeth his ſonne, ſo doth the Lord them that feare him, Pſal 103.13. Heb. 12.7. God offers himſelfe, as a father. So 1 Tim. 1.13. I was a blaſphemer, &c. but I found mercy. Rom. 9.18. I will have mercy, &c. And ſo I have briefly explaned the meaning of this deſcription.
Queſt. Why is mercy thus attributed to God?
Anſw. Becauſe mercy in him is naturall and eternall. Firſt, it is naturall, 2 Cor. 1.3. he is called the father of mercy; and Saint Bernard ſaith, Why the father of mercy? becauſe it is himſelfe: it is his nature to ſhew mercy, and this mercy is eternall; for as God is eternall, and hath no beginning, and no ending, ſo is his mercy, Pſal. 107. Praiſe the Lord, for he is good, and his mercy endures, &c. It was not firſt in man, and then in God; but firſt in God, and then in man; and ſo communicated to man, as other graces: he is the father of mercy; therefore it is firſt in himſelfe, and men are perſwaded to imitate him, as you heard in Luke 6. be ye mercifull, as your heavenly father is mercifull: here is the difference, mercy in God, is the will of God; mercy in man, is in the will of man, but joyned with paſſion, and griefe; in which particular it differs from the mercy of God.
Queſt. Why is it added, that he willingly, and freely aſsiſteth all his creatures in their miſeries?
Anſw. The anſwer is this, becauſe his mercy proceedes from his goodneſſe; his goodneſſe cauſeth love, and love cauſeth mercy. To open this: Mercy is not goodneſſe in him that obtaineth mercy, but in him that ſheweth mercy: man hath need of mercy, but he deſerves none, Pſal. 107. Prayſe the Lord, for he is good, and his mercy, &c. God is rich in mercy, Epheſ. 2.4, 5. Why? becauſe he hath freely loved us: whereſoever there is love in any, either men or beaſt, there is alwayes pitty; for ſuch as their love is, ſuch is their pitty: then undoubtedly, as there is love in God to all his creatures, ſo his mercy is to all his creatures: but his ſpeciall love to man, Tit. 3.4, 5. When the bountifulneſſe, and goodneſſe of Gods love to man appeared, &c. So that goodneſſe breeds love; love, mercy: and this goes back againe; for mercy argues love, and love goodneſſe. The love that is in God is double; one is naturall, the other is voluntary. The naturall love is betweene the Trinity, the Father loving the Sonne, the Sonne the Father, and the Spirit loving them both: ſo that theſe cannot but love after this ſort: God cannot but love himſelfe; and there is a voluntary love, which God may change if he will; but for that he hath bound himſelfe by promiſe, he will not change it: and this is that with which he loves his creatures.
Queſt. Why conclude you, that he doth ſpecially ſhew mercy to ſome, rather then to other?
Anſw. Becauſe mercy is from his free love: he loves ſome more then others, therefore he ſhewes mercy to ſome more then others: it is very naturall to God to ſhew mercy; and where we love moſt, there we labour to ſhew moſt mercy: therefore we are delighted to helpe our children, and friends in their miſery. God loves all his creatures, yea, he loves the wicked, but yet ſpecially his owne: he is mercifull to the wicked, but he is much more mercifull to his owne. To expreſſe this: He is mercifull to the wicked, but in one thing; but he is mercifull to the godly in many things; he ſhewes mercy to the wicked in their puniſhments, but he ſhewes mercy to the godly, both in their puniſhments, and ſinnes: we doe confeſſe indeede he doth ſhew mercy to the wicked in their ſinnes, in being patient towards them, Rom. 9.32. He is mercifull to them in ſuffering them to enjoy many outward bleſſings, that they are unworthy of; nay, he is mercifull to them, when he layeth any evill upon them; he never layes ſo much as they deſerve (as good Divines thinke) no not in hell: ſo that he is mercifull to them. To his owne he ſhewes mercy, both in their puniſhments and ſinnes: in their puniſhments, Hab. 3.2. the Lord in wrath remembreth mercy, Lam. 3.21. Though he afflict for a while, yet he will not forſake for ever: ſo that ſame Heb. 12.7. If we endure chaſtiſing, he offers himſelfe as a father: he deales mercifully with his owne, as a father to his children, Pſal. 103.13.
There is a ſpeciall mercy that the Lord ſhewes to his owne, in reſpect of their ſinnes: in reſpect of the guilt of ſinne, the infirmity of ſinne, and the puniſhment of ſinne. Firſt, in reſpect of the guilt of ſinne, he is mercifull in pardoning of it. In reſpect of the corruption of ſinne, in the purging of it. in reſpect of the puniſhment of ſinne, in proportioning of it. That God is mercifull in all theſe, is proved, Pſal. 103. He pardons iniquity, heales infirmity, deales not with us after our ſinnes: as farre as the heaven is above the earth, ſo great is his mercy toward them that feare him: wherein ſtands the greatneſſe of his mercy? in taking away the guilt, power, and puniſhment of ſinne, Iſai 43.25. I am he that forgiveth ſinnes. So Micah 7.8. Who hath a God like to our God? who forgiveth ſinne, and paſſeth by the iniquity of the remnant. This is ſuch a God, as there is none like him. And thus we ſee there is a ſpeciall mercy to the godly, which the Lord ſhewes to them, both in their puniſhments, and ſinnes.
Vſe 1. The firſt Uſe teacheth us, with what confidence, with what aſſurance men may comfort themſelves in their miſeries, ſeeking unto God. They goe to him that is the father of mercies, the fountaine of mercies: if any man have any mercy, it ſprings from this fountaine; ſo that then we may with great aſſurance flye to God for mercy: may the poore flye to the rich? may any man flye when he is in miſery to another for ſuccour? may a childe flye to his father? then undoubtedly we may flye to God: if there be ſuch refreſhing water to be had from men, what is there then in the fountaine of mercy? if a childe come to his father complaining of his miſeries, and make knowne his wants, he preſently pitties him, and by a naturall inſtinct ſhewes mercy to his childe: ſhal not the Lord doe it much more? and therefore we neede not goe doubtingly, as the heathen King did, that knew not whether God would be mercifull or no, Ionah 3.9. (who can tell, ſaith he, whether God will repent) but being better informed, and better knowing God, may goe with aſſurance, becauſe we know that God is mercifull. No man that is a cold will go doubtingly to the fire, ſaying, it may be the fire will warme me, but he knowes it will: ſo no man doubts whether the ſunne will heate, becauſe it is the nature of fire to warme, and the ſunne to heat; ſo men need not to goe to God doubtingly, becauſe it is the nature of God to ſhew mercy.
Indeed there may be ſome things, that may put obſtackles, between us, and the fire, and ſo may keepe away the heat; and ſo ſome ſinnes, may ſtand between us, and Gods mercy; but if theſe be not, we may go to God with aſſurance: who is he that hath felt the mercy of God? and hath had the experience of Gods mercy? that will not ſtill depend upon it? he that findes the benefit of the fire, he needs not go doubtingly to the fire; he that hath the experience of Gods mercy, every day he may goe with aſſurance to be heard: the ſervants of Aram, 1. King. 20.31. We heard that the Kings of Iſrael were mercifull Kings: but we need not ſay ſo; but every one that hath conſcience to walke with God, may ſay, we know that God is mercifull: for the concluſion, every one ought to labour, that he may be fitted for mercy; let him lay no obſtacles in the way; that ſame is true, that Saint Chryſoſtom ſaith, upon 33. Ezek. 11. If we die, we may blame our ſelves; we cannot ſay but God hath ſhewed us the way, and meanes, to avoid deſtruction.
Vſe 2. The ſecond uſe: doth God ſhew ſpeciall mercy to ſome, and thoſe his elect? then by this a man may know, whether he appertaines to God, or no; becauſe if he have the ſpeciall mercy of God, it is that which he beſtowes upon none but his elect.
Queſt. But ſome will aske, wherin conſiſts the ſpeciall mercy of God, to his?
Anſw. To this I anſwer; many waies God ſhewes ſpeciall mercy: Firſt, in this, that when a man deſerves to be condemned, the Lord ſends temporall afflictions that he might prevent his condemnation: and this is a ſpeciall mercy, that God will by a temporall evill, deliver men from an eternall: 1 Cor. 11.32. When we are chaſtized, we are chaſtized in this world, that we might not be condemned in the world to come: as Saint Ambroſe ſpeaks; if God lay his hand upon his, it is not the execution of his revenge, but the working of forgivenes of ſinnes, therefore it is a ſpeciall mercy; we will leave the examination of this, to every mans conſcience. Secondly, it is a ſpecial mercy of God, in that he layes no more upon them then they are able to beare: This is manifeſt 1 Cor. 13. God is faithfull, that will lay no more upon you, then you are able to beare: Pſal. 103.14. He conſiders whereof we are made; a ſpeciall mercy that God ſhewes unto his, to remember their infirmities; ſo that of the Apoſtle Paul, 2 Cor. 1.5. As the ſuffering of Chriſt abounded, ſo our comfort abounded through Chriſt; where he would not lay greater afflictions, upon them, then they were able to beare, but yet ſuch afflictions, as they ſhould be able to endure, and that either by leſning their afflictions, or elſe by ſtrengthening them in them, and ſo this alſo is a ſpeciall mercy of God. Thirdly, it is a ſpeciall mercy of God, that he makes afflictions a meanes to purge and to break off ſinne: Thus the Lord dealt with his Church, Hoſe. 2.6. I hedge up the way with thornes, that when they were reſolved to goe on in ſinne, yet he would keepe them from it; ſo the Apoſtle obtained this mercy, in 2 Cor. 12. he received the meſſenger of Sathan to buffet him, a prick in the fleſh, a ſpeciall mercy of God, that he gave him a ſharpe affliction, to keepe him from being lift up: Prov. 13.13. The blewnes of the wound ſerves to purge folly; afflictions are like fire to the golden Ore, or the Iron, which purgeth the dros from the gold, and the ruſt from the Iron; afflictions are like the winde, which ſeparate the chaffe from the Corn; or like the pruning knife that cuts off the unprofitable branches, by afflictions, as St. Bernard ſaith, their corruptions are leſſned; ſo that by this we may ſee the ſpeciall mercy of God. Fourthly, God exerciſeth his ſpeciall mercy, when he ſeemes to be moſt angry, as Parents doe when they forbid their children, ſomtimes their Table, ſomtime laying Rods upon them, and yet they are in that good unto them; ſo it is with God, not only when we know him kind unto us, but then alſo when he ſeemes angry with us: Afflictions are made profitable when God gives grace to profit by them; this is a ſpeciall mercy, becauſe a man cannot doe it by nature; as Phyſick will not profit a man, except he have nature to worke upon it, no more will afflictions without the grace of God: afflictions are ordained of God to profit his, but afflictions of themſelves profit not, but when they bring humility, as in the Prodigall Sonne; this is a ſpeciall favour, when they breed holineſſe in men, this is a ſpeciall mercy; holineſſe is of two ſorts; there is either externall holines, or internall; this is inward ſanctification; externallis without, whereſoever afflictions works: The Apoſtle, Heb. 12. ſhewes that God offers himſelfe as a father; what to doe? to make us partakers of his holineſſe; not that afflictions can doe this, but God by an eſpeciall mercy doth make them doe it; as Chriſt himſelfe though he were the Son, yet learned he obedience; ſo every one that learnes obedience by afflictions, hath obtained a ſpeciall mercy from God: this is a ſpeciall mercy of God to prevent ſinne, to purge ſinne, and to cover ſinne; doth any man finde God mercifull in pardoning of ſinne, in covering ſin, and purging ſinne? he may by that be aſſured of the eſpeciall mercy of God.
Vſe 3. The third uſe: is any man miſerable, are his miſeries great, are they ſpirituall, are they temporall? undoubtedly, if he be humbled in the ſence of them, and ſee himſelfe unworthy of any mercy, he may ſtill be aſſured of mercy; though there be ſpirituall evills, yet if a man ſee himſelfe wretched, and miſerable, the more heavie he findes his iniquity to be, the more hope of mercy there is for him: the Lords mercy is over all his works, therefore is he much more mercifull to ſuch: If a man hath a feeling of his miſeries, and unworthineſſe, then he may uſe this argument for mercy; my miſeries are great; even as David did, Pſal. 25. O Lord be mercifull to me! and pardon my iniquity, for it is great; and the more miſerable men are in their owne ſence, the fitter objects they are for God to ſhew mercy unto: Thus it was with the Publican, and ſo with the Prodigall; therefore never doubt though thy iniquities be never ſo great, there is a ſea of mercy in God. Bernard, well obſerves the difference, betwene Juſtice and mercy; Juſtice requires that there ſhould be deſart, but mercy looks upon them that are miſerable: and ſaith the father, true mercy doth affect miſery; mercy doth not ſtand upon inquiſition, but it is glad to finde occaſion of exerciſing it ſelfe: Thus every man in the middeſt of his miſery, knowes where to find mercy; he ſhall know he hath obtained mercy when God doth purge ſinne, &c. then all his infirmities ſhall be paſſed over, God will never ſee them, and he ſhall have peace of conſcience in this life, and happineſſe hereafter.