The Attributes of God Unfolded and Applied, Sermon 5

The Attributes of God Unfolded and Applied · Sermon 5

p. 99The Mercy of God.

Pſalme. 100.5.

His Mercy is Everlaſting.

OUt of this verſe I have already ſpoken of the forgoing words for the Lord is good. And have diſcourſed of Gods uſefull goodnes one propertie of God, which is uſed as a reaſon, why he is worthy of praiſe, There are three in this verſe;Suavis eſt Deus & quia ſuavis facilis miſeretur quia miſeretur promittit liberationem; quia verax implet promiſſa Bellar. in hunc Pſalme. ſo joyned that one floweth from the other. The Lord is to be honoured and his name to be well ſpoken of, for he is good, and becauſe he is good, he is ready to ſhew mercy from time to time, and hath promiſed to be mercifull; and becauſe he is true in his promiſes, therefore he will performe his promiſes of mercy which he hath made. Now having finiſhed the property of goodnes, I come to this of mercy. And in handling of it ſhall inſiſt upon the ſame three particulars firſt propounded, Viz.

Firſt, That mercy (as hath beene ſaid of the reſt) is an attribute of God.

Secondly, That it is a communicable attribute of God.

p. 100Thirdly, That God in it (as in all his attributes) is infinite and incomprehenſible.

To begin with the firſt of theſe propoſitions. Mercy ye ſee is attributed to God, not only here, but in many other places of Scripture Pſal. 86.5. For thou Lord art good, and ready to forgive: and plenteous in mercy unto all them that call upon thee, Pſalme 106.1. For his mercy endureth for ever, Pſalme 118.1. The ſame words, Pſalm 136. ye have it Sixe and twenty times: And the ſame expreſſion is in Jer. 33.11. in that prophetical promiſe of the joyfull eſtate of the Church. And one place out of the new Teſtament Epheſ. 2.4. But God which is rich in mercy, &c. Mercy (ye ſee) is an attribute of God.

But what is mercy? For Anſwer hereunto, it will be requiſite,What mercy is in man? that before I ſpeake of it as it is in God; I ſhould firſt of all ſhew you what it is in men. In man (therefore know) mercy is a vertue inciting the will to give ſuccour to anothers miſery and to indeavour to drive it away. In men that which is commonly reputed mercy may be a vice, ſo it may fall out. For ſuch acts as are counted mercifull, do not alwaies proceed from the ſame principle in all that it doth in ſome, which are called mercifull men. For there are ſome which give almes (as the Phariſies did) to be ſeene of men, out of vaine glory and oſtentations, which is no vertue but a vice. Or if that which is naturally a worke of mercy be done upon any other diſhoneſt ground whatſoever, or to any other unlawfull end; it then appertaines to that vice by whoſe affection it is commanded, and takes the malignitie of that ſinne (whether luſt or errour) that ſets this inclination on worke to ſuccour the miſerable. But when the end is honeſt, the worke is commanded by that vertue which hath regard to the honeſty of it, whether it be one vertue or another. VVhether it be the love of God, or love of the bretheren, or encouragement of the godly; or if it be only a pitifull diſpoſition to the creature, which is the ground thereof. The end will much denominate the action, and refer it to that errour or vice from whence ſuch a ſuppoſed act of mercy had its firſt riſe. Some that are Romiſh recuſants are ſeemingly very mercifull to the poore; perhaps it may be to draw ſuch to their religion: (As ſome Heretiques are kind and curteous, to draw others to the embracing of their opinions.) p. 101So many likewiſe ſeem to be very forward to do good, when it may be to ſerve their luſts of coveteouſneſſe▪ pride and wantonneſſe. Such actions as theſe cannot be called mercifull or good: but muſt be referred to that vice which is the ground of them. If one ſhould tempt a poore man to ſteale upon conſideration of his poverty, or perſwade one that is ſick to go to Charmers or white Witches for the recovering of health: theſe actions could not be mercifull, but rather muſt be referred to the head of cruelty, to the poore ſoules of ſuch perſons ſo tempted ſo perſwaded and adviſed.

But becauſe it pleaſeth the ſpirit of God in Scripture to uſe termes and words promiſcuouſly ſometimes in predications both of God and men;Whether mercy be in men a diſtinct vertue from goodneſse and love, and even about the attribute of goodnes lately handled, and this of mercy now in hand; one word doth ſignifie either thing, mercy ſometimes being uſed for goodnes, and goodnes put to ſignifie mercy: it will be worth our inquiry a little to ſee what the difference is between theſe two vertues, and alſo that of love which is often taken to be the ſame with goodnes and mercy. As to make this appeare to be ſo I remember a paſſage in Dr. Sibs his ſoule conflict Page 446. touching love, goodnes and mercy in God, which I will relate. It is good to ſee bleſſings as they iſſue from grace and mercy, it much commends any bleſſing to ſee the love and favour of God in it. In thoſe words ye ſee he puts a difference betweene bleſſings (which I take to be the ſame with good things beſtowed) and mercy, and grace, and the love and favour of God: and yet all theſe foure laſt words are uſed for one and the ſame thing; which in ſo experienced an artiſt is to be taken notice of. As if mercy and love were one and the ſame thing. And yet in many places of Scripture, we find goodnes & mercy taken in the ſame ſenſe, & mercy and love ſomtimes diſtinguiſhed, for ſatisfaction herein, and clearing of this difficultie, we muſt know: that if we reſtraine the word mercy to his proper ſignification, according to the etymon of the word & the definition of the vertue; to wit to rid one out of a notable diſtreſs or miſery from an aflicted & compaſſionate heart towards him: then mercy hath a narrower object then goodnes or love. But yet becauſe uſually ſuch workes as we call workes of mercy, proceed from the affection of love, and that love which we call the love of p. 102good will towards our neighbour, doth in a ſort wholly live in workes of mercy (for the love of complacency is of another nature) I ſay for this cauſe: love mercy and goodnes are ſometimes uſed to ſignifie one and the ſame readines to do good to all, or help any, and to be of a loving deportment. Howſoever therefore there may be uſe of deſtinctions ſometimes, to wit, when we ſpeake particularly of them as vertues in men, or graces in ſaints, or attributes in God: yet in ordinary popular diſcourſe they come all to one, and ſo are uſed by the Holy Ghoſt oftentimes in Scripture, in paſſages both concerning God and alſo men.

But that nothing may be left unſaid to give full ſatisfaction, I will give you diſtinct definitions of theſe three, goodnes or benignity, love of goodwill, and mercy as they are attributed to God, and found in men.

Goodnes is the will of God, whereby he is inclined to do good to creatures and the effects thereof

Love is the will of God approving what in his creatures is good and agreeable to his holy mind and manifeſt…d by ſundry effects thereof.

Mercy is the will of God whereby he is inclined to ſuccour ſuch as are in miſery and the manifeſtation of it in acts accordingly. In men, goodnes or benignitie is a diſpoſition and indeavour to make the lives of creatures comfortable,Amore nihil eſt aliud quā bonum velle amata. by affording all that may any way conduce thereunto. And love is a certaine propenſion of the appetite concupiſcible unto what is accounted good and fit, for him that loveth and a manifeſtation of good will and friendſhip upon occaſion both in word and deede to ſuch objects. And mercy ſaid Philoſophers is a ſicknes of mind conceived from the miſery of another ſtirring up to ſhew pity and compaſſion and to ſuccour ſuch a one. But laſtly in ſaints theſe come to be graces, and ſo acceptable to God, being fruits of the ſpirit, tending to God, and having reſpect to him. So we are full of goodnes towards the bodies and ſoules of others, communicating what we have for their good and benefitt. Shewing love for Gods ſake in both word and deed even to them that wrong us and abuſe us. And having bowels of mercy towards all that be in miſery, and being ready to do any thing for their ſuccour. Now of all theſe three p. 103vertues in men, graces in Saints, attributes of God;What mercy is in God Miſeri cordia eſt voluntas Dei qua ad ſuccurrendum miſeris & propenſus. Sharpius. The mercy of God ſome call the propertie or attribute of his nature, inclining him to relieve the miſery of his creature; ſome the eſſenee of God ſhewing mercy. Sclator on the 117. Pſalme. Ira dicitur eſſe in Deo non ut turbidus motus animi ſed ſimplex voluntas ad ultionem. we are to ſpeake of mercy now as it is to him attributed.

One thing is very neceſſary to be premiſed in this diſcourſe, to wit that mercy in God, is not as it is defin'd by Philoſophers (as hath beene before hinted) A ſicknes of mind conceived from the miſery of another. For ſadnes and afliction of mind cannot be in God, though in Scripture there are ſuch metaphors uſed. But mercy in God is his very eſſence whereby he is infinitely diſpoſed to helpe ſuccour and comfort ſuch as be in any miſerable condition. Thoſe expreſſions in Scripture. In their afflictions he was afflicted. And mine heart is turned within me, my repentings are kindled together. Are borrowed Phraſes. As from the turning of the bowells in men at the fight of an object of pitty. And yet in men this is not mercy it ſelfe, but a companion of pitty. Yet becauſe by it our mercy is made known, we call it by the name of mercy. We call rowling of bowells mercy, and mercy rowling of bowells, which yet is but a companion of it, and that in men only and not in God. Mercy may be without it, and in God allwaies is; becauſe God hath no bowels to be turned, God is one moſt ſimple eſſence, and hath no qualities. And therefore when we ſay God is merciful, we ſpeak of him metaphorically, as when we ſay God is angry. Anger is a turbulency of ſpirit, but there is no ſuch thing in God. The effects of that which is called anger in God, are often put for ang…r: as when we ſee the puniſhment and ſcourges on the backes of wicked men we conclude that God is angry.There is no real difference between his eſſence and attributes, ſave only in our manner of conceiving. Sclater. In like manner when we ſee the rod taken of and caſt into the fire (which is an effect of mercy) we ſay God is mercifull. But mercy in God ſignifi…th two things.

Firſt an inclination in his heavenly Majeſty to ſhew mercy.

Secondly the effects of his ſuppoſed affection, which is his helping of the miſerable creature, or a making out of God to ſuch as have need of helpe and pitty. The affection of mercy in men is knowne by that griefe that accompanies it,Tanquam à nobis notiori vertus ipſa nomen traxit. but ſuch a companion of mercy cannot be in God. O mercy is a glorious attribute of God, he is a very ſea of mercy, he is never dry. Amongſt men he that is fulleſt of pitty is but a drop of it. Their pitty falls infinitly ſhort of what is in God.

And this mercy of God is either generall to all his creatures p. 104or ſpeciall unto mankind or more ſpeciall and peculiar, that whereby he is ſaid to be mercifull to his elect unto eternall life, and freedom from the wrath to come. Let us view the generall mercy of God to all his creatures. Three things preſent themſelves to be looked upon.

Firſt the raiſing up of all creatures out of nothing. Gen. 1.1. In the beginning God created the heavens and the earth.

Secondly, The extenſion of tender mercies of providence towards all creatures wraped up in miſery, of which ſee Pſalme 145.9. The Lord is good to all: and his tender mercies are over all his workes. His mercy is over and upon all his workes, as the warmth of the hen is over all the eggs, to warm, and cheriſh, and nouriſh them, ſo Gods mercy is over all his works, Dr. Preſton of the Simplicity of God. p. 54.to cheriſh and nouriſh, and perfect them, that is, it is ſhewed forth upon them all.

Thirdly, When creatures be in deſtreſſe and cry in their kind, God heares them and relieves them. Pſalme 147.9. He giveth to the beaſt his food: and to the young Ravens which cry.

Next for ſpeciall mercies towards men. As he hath raiſed them with other creatures out of nothing; ſo he hath lifted up in the creation humanitie to a ſupernaturall life. And although theſe two acts of God may more properly be referred to the goodnes of God: yet ſurely his proviſion made of other creatures for their ſervice, and his relieving their miſeries with ſupplies; makes it appeare, that out of his mercy he is the Saviour of all men, though eſpecially of them that beleeve. 1 Tim. 4.10. But now for this ſingular mercies to his Church, beſides thoſe in which they are in commons with all other men and creatures: whereof (with a little helpe) the reparation of that whole kind may go for one of the common ones. God hath ſhewed his mercy in giving a Saviour to mankinde, faith Mr. Perkines, Marke I pray, to mankind. And John 3.16. God ſo loved the world that he ſent his only begotten Sonne, &c, I ſay beſides this, he ſhews his mercy to his Church and people, in delivering them from the curſe, and giving them the means of ſalvation, and vouchſafing them ſecure of remiſſion of ſinnes here, and life everlaſting hereafter. But that theſe mercies of the Lord may not paſſe ſo: I ſhall here faſten a while, to ſpeak of the reparation of loſt man fallen in Adam unto ſinne and naturall miſeries, and liable by this fall to eternall death. The raiſing p. 105of them up, and the underpropping of them with greater helps then before; ſure here abundant goodnes and mercy doth ſhine out very gloriouſly. Here we may by the way ſpeake of thoſe ſeverall kindes of mercy which ſome have obſerved to be in God, and ſo we ſhall next come unto the branches of that mercy, which is the great mercy of all towards ſuch of the faln race of Adam, as by Chriſt are raiſed up to enjoy everlaſting life.

The mercies of God extended in this life may be reduced to five heads.There is a fivefold mercy of God.

The Firſt whereof, is rewarding mercy, This is when ſuch as do well, though they do ill alſo (as who liveth and 1ſinneth not?) are rewarded: Mercy rejoyceth againſt judgement, James 2.13. And God paſſeth by what is done amiſſe, and rewardeth what is well done. He doth good to his ſervants that feare him, and forgetteth not their works of faith and labour of love and actions of obedience, but of his mercy rewardeth them.

Secondly, He hath alſo pardoning mercy. As he crowneth with loving kindneſſe and tender mercies. Pſalm 103.4. So he forgiveth 2iniquities ver. the third of the ſame Pſalme. This is that mercy which David prayeth for, Pſal. 25.7. Remember not the ſinns of my youth nor my tranſgreſſions: according to thy mercy remember thou me, for thy goodnes ſake O Lord.

Thirdly, God alſo hath prevaling mercy, when he keepeth us from thoſe evills either of ſinne or puniſhment that he 3ſeeth we are running into. So ſometimes when the Lord ſees his ſervants haſtening to the committing of ſinne, which will certainly bring ſorrow upon us; he hindereth and preventeth the doing of theſe things. And ſo when wicked men plot to bring miſery on the people of God: as Haman did concerning the Jews in Eſter, God hinders it. So when more then forty had bound themſelves under a curſe, neither to eate nor drink till they had killed Paul Acts 23. God prevents it by his providence, the ſtory is obvious. This is Gods preventing mercy, to keep us from ſinne; and ſo from the puniſhment due for ſinne, and from the Conſpiracies of evill men:

Fourthly, God ſometimes ſheweth mercy in delivering his 4people out of ſinne, and from afflictions and ſorrows lying p. 106on them for ſinne. Though he ſometimes let them fall into the evill of ſinne or puniſhment; yet he is pleaſed to helpe up and take them out againe. This is another mercifull diſpenſation of God. There cannot be greater objects of pity then men and women that go on in ſinne. God comes and ſees ſuch and raiſeth ſome up out of that gulfe, in which thouſands do yet lye, that never met with this mercifull hand of God to help them out. In this ſence, he hath mercy on whom he will have mercy. Rom. 9.15. And therefore it is a great mercy of God to give men grace to repent of their ſinnes, and not to let them ly ſtill in them. And doubtles ſuch as the Lord loves, he will one way or another fetch them off from their ſinfull courſes. He will do as kind and wiſe fathers do with their diſobedient children, he will double and treble his fatherly ſtrokes on us untill he amends us, and make us ſtoop under him, and bring us off from our miſcarriages. God permitted David to fall into a woefull gulfe of ſinne; but here was his great mercy ſeene in helping him out again. And ſo for Peter, how did he thrice fall moſt fearfully into that great ſinne of denying his maſter, &c. But in mercy he was holpen out again, he had grace to go forth and weepe bitterly, and recovered himſelfe a gain in the Church of God, in regard of this eſteeme and reputation. And ſo alſo it is true for grievous troubles, Pſalm 34.19. Many are the afflictions of the righteous: but the Lord delivereth him out of them all.

5Fifthly, There is exerciſed by God, ſparing mercy. This the Church prayes for often in Scripture. This God promiſeth to his people.Foure degrees of ſparing mercy in God. And ſhews it many and diverſe waies. Sometimes by not puniſhing at all, ſomtimes by deferring puniſhment. Sometimes by moderating his corrections, and 1ſometimes in the very act of afflicting his people for ſinne, he ſhewes a ſparing ſpirit,Mal. 3·17.Mal 3 a mercifull diſpoſition, manifeſting how unwilling he is to do what he doth, but that needs he muſt

Of…en God paſſeth by the ſinnes of his people, and doth not reckon with them at all for them: As a father ſpareth his Sonne that ſerveth him, even when the day commeth that ſhall burn as an oven, and all the proud and all that do wickedly ſhall be ſtubble, &c. Mal. 4.1. which is to be underſtood of ſome generall judgements p. 107that are upon the earth, then God packs up his jewells and ſpareth them in that day. Here is an alluſion to men that have their houſes burning, who do not regard their lumber, their timber ſtuffe: but looke to their chiefe writings, coyn and jewels, to preſerve them. So God in common calamities hath a mercifull eye towards and hand over his beloved ones; yea ſometimes for the ſake of them he ſaveth, ſuch as are neare and deare unto them. Gen. 19.29. And it came to paſſe when God deſtroyed the cityes of the plaine, that God remembred Abraham, and ſent Lot out of the middeſt of the overthrow, when he overthrew the cities in the which Lot dwelt. So this is one particular in which is ſeene Gods ſparing mercy. When God hides his people in times of indignation. And alſo when he forgets their ſinne and caſteth them behind his back, and doth not puniſh at all. Theſe phraſes of paſſing by, and not paſſing by are uſuall in Scripture, and to ſet forth the mercy of God, in this head of ſparing mercy as one breach thereof.

So alſo Gods adjourning his puniſhments to a farther day, 2his ſuffring his Spirit to ſtrive with men, as he did with the old world. The long ſuffring of God waited in the daies of Noah while the Ark was a preparing. 1 Pet. 3.20. When God was provoked by their ſinns, yet he waited one hundred and twenty yeeres. This deferrings of judgment is a branch of that ſparing mercy of God which we live under. But Sirs, the glaſſe is running all this while, & there is an appointed time for every purpoſe. The time appointed will be expired, and though God may ſeem to have leaden feet: yet be ſure he will have Iron hands at laſt: Though he come ſlowly he will ſmite ſurely: O Do not be bold in ſin, God is merciful to forbear, to put off & defer his plagues but it will not be wiſdom for you to defer to put off your repentance. His ſpirit will not alway ſtrive. He will be paid for forbearance, ye will be left altogether in excuſable if his forbearance work not at all with you.

And as if the Lord did ſtudy to be mercifull in his dealing towards the ſons of men: what moderations and rebates 3doth he ſhew in his puniſhments, Pſalme 78.38. But he being full of compaſſion forgave their iniquitie and deſtroyed them not: but of this branch we have ſpoken already. Marke therefore what followes, yea many a time turned he his anger away. Here is another p. 108branch of ſparing mercy; but yet further, and did not ſtirre up all his wrath. Here ye have all three in one verſe. But that which we have now in hand, is the moderation that is in this God of judgment; when he muſt needs puniſh, he doth it in judgment not in fury. He doth not make a full end, but correct in meaſure, even when he doth not leave his people altogether unpuniſhed Jer. 46.28. Lament. 3.22. It is of the Lords mercy that we are not utterly conſumed. To wit, his ſparing mercy.

4Laſtly, upon this point or branch of ſparing mercy, it is noted by ſome, that God doth ſomtimes ſhew a kind of unwillingnes and loathnes to lay on ſtripes on the backs of his ſervants. He doth not take delight in the putting of his ſervants to paine. He doth not laugh at their calamitie. But he is brought in groaning while he is whipping, as a father correcting with weeping eies. Hoſea. 11.8. How ſhall I give the up Ephraim, how ſhall I deceive thee Iſrael? how ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? mine heart is turned within me, my repentings are kindled together. Here is a conflict (as it were in the very ſpirit of God. O how ſhall I do it? O what a ſparing heart the Lord hath towards the ſons of men? Where he muſt needs corect them, it is much againſt his will. Truly he never dealt with Chriſt ſo as he doth with the ſons of men. He ſpareth not him in any regard at all. He ſpared him not in the firſt way, he tooke not away the puniſhment, but he gave him up to death. The cup did not paſſe away but it was drunk. Neither was it deferred, but when the houre was come he ſuffered, he was ſacrificed in the time ſet for it. And that without mitigation. He had not one drop taken out of this bitter cup. Neither was there any relunctancy in God againſt it. He did not weepe over him when he was ſuffring, He never cryed how ſhould I ſuffer thee my ſonne to dye? How ſhould I endure to ſee thee ſo uſed? But it pleaſed the father. Iſai. 53.10. yet it pleaſed the Lord to bruiſe him. He had not only voluntatem but voluptatem. He did as it were harden his heart upon him, which made him cry, my God, my God, why haſt thou forſaken me?

Queſt. But you will ſay, how ſtandeth this with the love of the father; It is ſaid, the father loved the ſon, why then did he not ſpare him at all in his ſuffrings?

Anſ. I Tell you ſirs, there was great reaſon, why God ſhould not p. 109ſpare Chriſt, Though he ſpare us continually.

For. Firſt it delighted God to ſee his juſtice ſatisfied,Reaſons why God ſpared not Chriſt. he would have a full ſatisfaction to it, It was expedient that all the mercy ſhould be towards the redeemed and none towards the redeemer. As Chriſt ſtood in our ſteede he was to ſatisfie juſtice, and ſo to have what he paid for. Thus juſtice is exact…d which God could not indure ſhould be trampled under foot. This muſt needes be a pleaſant ſight in Gods eyes. That we ſinners might have all mercy, he that ſaved us from our ſinnes had no mercy. Sparing mercy is the loweſt degree of mercy, yet this was denyed to Chriſt, that he might pay every ſort of mercy for us.

Secondly, He knew what his ſonne could do. He laughed at the triall of him, becauſe he knew he would do well enough. It pleaſed the Father to ſee his ſonne tug with death ſo, and all ſorrows, even as a Generall takes delight to ſee his ſouldiers play the men bravely. But I am ſenſible of a digreſſion and therefore returne to the matter in hand: that mercy of all kinds is in God. Ye have had a diſcourſe of a fivefold mercy. And now next I am to ſpeake (as I promiſed) of that great manifeſtation of mercy to mankind, fallen from his good eſtate. I meane to the remnant elect, to the little flocke: for whoſe ſake glorious doings and marveilous tranſactions have beene in the world. For to the end, that man ſo fallen in Adam, ſo miſerable every way (as hath been heretofore ſhewed:) might be raiſed up and freed from all ſorts of ſorrows and deaths; from griefe here and from eternall damnation hereafter: and be made fit to enjoy grace & mercy here, and glory eternal in the heavens: God hath diverſe and ſundry waies ſhewed his abundant goodnes and mercy as ſhall now be declared.

And,Effects and acts of mercy. Firſt let us begin with the Incarnation of Jeſus Chriſt the eternall Sonne of God. In this God hath declared his infinite love and mercy to us. Of this admirable effect of working 1bowells in God, you m…y read John 3.16. God ſo loved the world that he gave his only begotten ſonne: that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life. Who conſidering this in his minde can chuſe but be aſtoniſhed? who can hold teares in the conſideration of ſo great mercy? That God would ſend his Sonne out of his owne boſome, even him who thought it not p. 110robbery to be equall with God: Phillip. 2.6. ver. 7.to be made of no reputation and to take upon him the forme of a ſervant and to be made in the likeneſſe of men. Rather then man ſhould be utterly loſt. That he (I ſay) of infinite majeſty with the father and Holy Spirit, wanting nothing; who created all things, whom ſo many millions of Angles ſerve, and who in a moment of time is able of nothing, to create infinit other more excellent then men to worſhip him: ſhould be borne in a ſtable, laid in a mangre; that man, wretched man, the loweſt of rationall nature, next of kind to the bruite beaſts, addicted to earthly things, void of heavenly, uncleane, unthankfull, rebellious, in whom there was nothing worthy of love, many things worthy of hatred, and puniſhment: Should be freed from everlaſting damnation, and raigne eternally with God in glory. Here is a rare effect and fruit of mercy indeed! If a man riding a long the high way, ſhould find a poor raged louzy wretch almoſt dead groveling and wallowing in blood and dirt; and beholding this wofull ſight, ſhould alight from his horſe, and take up this poore creature, carry it upon his back or in his arme to ſome houſe, and take all poſſible care for its waſhing, dreſſing and recovery: and in the meane time have his horſe ſtollen by thieves, himſelfe perſuing beaten and wounded; ſhould yet rejoice that he hath ſaved the life of the poore creature: would not ſuch a man be noted for a good man, a mercifull man? Beloved bretheren, this is nothing in compariſon of what Jeſus Chriſt hath done for us. He did lay aſide his glory, and tooke part with our (even with the worſt) miſeries; and all in mercy to deliver us from hell, and to bring us to glory. Stand amazed O ye ſons of men! If ye did but conſider what ignorance of God, athiſme, brutiſhnes, and helliſh cruelties are in Chriſtendom (and ye muſt think there is much more out of it) ye would conclude that the world is in a moſt miſerable condition, being God is righteous; And therefore to do as hath beene a little ſaid for the ſalvation of ſuch, muſt needs proceed from unſpeakable mercy even the mercy of a God. To this head is to be referred the bitter paſſion of our bleſſed Saviour. His nakednes and poverty, his hunger and thirſt, his labours and hardſhips of life, his reproaches and perſecutions, his buffetings and ſpittings, his whipings, and prickings of thornes, his agony and bloody p. 111ſweat; all kindes of opprobies and dolorous ſufferings even unto the accurſed death of the croſſe. And this is the firſt effect of Gods mercy, Chriſt Incarnation.

Behold next the revelation of the mind of God by this Lord 2Jeſus Chriſt ſo Incarnated. Heb. 1.1.2. God who at ſundry times, and in diverſe manners, ſpake in time paſt unto the fathers by by the prophets, hath in theſe laſt dayes ſpoken to us by his ſonne. John 17. ver. 3.John 17:3If to know God the only true God, and whom he hath ſent Jeſus Chriſt be life eternal: (which who dares queſtion?) Then it muſt be another rare fruit of mercy, to ignorant, blind, ſotiſh, brutiſh, mankind to have ſuch a glorious Sunne to ſhine, that people that ſit in darknes and in the ſhadow of death, may have their feet guided into the wayes of peace and ſalvation. And truly herein, Engliſh men have a great ſhare in this mercy, that when ſo many places in the world are without the ſound and ſaving diſcoveries of the Goſpel: have ſuch as no nation under heaven doth (or ever did) goe beyond us, ſcarce any, (ſurely very few) ever enjoyed the like. But that we may be ſomewhat taken with his effect of mercy, let us looke into it ſomewhat further by the conſideration of two things about it.

Firſt,The condition the world was in when Chriſt came. The condition that the world was in when Chriſt came, and then his comming and behaviour for the enlightening thereof. For the firſt, the whole world except a very few was ignorant of Chriſt, and of its maker: of divine providence and the government of the world, of the end of good and evill, to wit, eternall life, and eternal death, heaven and hell. How few then, (and yet indeed) tooke notice of the ſoules immortality, the evill of ſinne both in regard of his wages and work, ſorrow & deformity, the worth▪ and beauty of exact walking. The devill the Prince of darkneſſe being the God of this dark world, held all (as he doth the greateſt part to this very day) under his government and diſcipline; behold deadly darknes was upon the face of the whole earth, incomparably worſe then the darkneſſe that was in Aegypt mentioned, Exod. 10.21. All their beauty was deformity, their potency, wealth, and eloquence with which they flouriſhed, were of no worth, becauſe of no efficacy to the obtaining of eternall life or freedom from hell. Now in this miſery and blindnes in which the whole world in a manner lay, The Lord Jeſus moved with p. 112mercy and pity came into this dark and blind world, & diſpelled theſe darkneſſes with his diſcovery of the mind of his father. He detects errors, opens the frauds & tyrany of the Devil, illuminates the world, and ſhews them the author of all things, his power, providence, mercy & juſtice, the reward of good men in graffed into Chriſt, and the puniſhment everlaſting prepared for ungodly men and unbelievers. This light ſhone three yeers and halfe in the perſon of the ſon of God in the fleſh, in diverſe townes and villages, in the wilderneſſe, in th… mountaines, in the fields, on the land and on the ſea of Galilee, publiquely and privately, in houſes and in Synagogues, in the Temple and in the ſtreets; in all places upon all occaſions. The excellency of this light, it contained nothing but what was profitable to ſalvation, for the manner it was plane and familiar, that all might be capable of it. It was pure and perfect, enlightning the underſtanding, reforming the ſoule excluding ſinfullnes and iniquity, directing in piety righteouſneſſe and ſobriety, compoſing the whole life, and conforming the whole man within and without, to the divine will and eternall love of the moſt holy God. This was done by Chriſt in the fleſh, his humanity was the inſtrument made uſe of in the adminiſtration of the Goſpel of ſalvation. And therefore nothing can be deſired for matter or manner that is wanting, this myſtery of ſalvation coming out of ſo good a hand. The very particulars inſiſted on by Chriſt in his ſermons, have in them ſublimatie and beauty. He commandeth ſelfe-deniall, the renouncing of all the world for his ſake, a patient taking up of the croſſe, the love of our enemies,The Lords prayer not to be uſed as a charme but to be ſtudied as a text. Math. 13.3….Matt 13:3 readines to forgive, earneſtnes & frequency in prayer, and hath left a rule or forme full of heavenly glory and exactnes not to be uſed as a charm, but to be ſtudied as a text. Beſides (to conclude this particular) how did he open his mouth in Parables, and utter darke ſayings, which had beene kept ſecret from the foundation of the world. But let us come to a third effect of mercy.

And that is the giving of this our Saviour to be (as it were) 3a Coppy for all good life: the very living and walking law of the moſt high God. A compendium of all thoſe morrals that ever were in the mind of God to be done, even from everlaſting. Learne of me ſaith Chriſt. Would ye live exactly? p. 113learne of Chriſt. Be zealous as he was zealous. The zeal of Gods houſe did even eat him up, John 2.17. And his Diſciples remembred that it was written, the zeal of thy houſe hath eaten me up: you know it was upon his driving the buyers & ſellers out of the Temple; Be meeke and lowly as he was, he bids you learne of him, Math. 11.29. We muſt learne both of theſe: Many pretend to be zealous, as Chriſt was, but they have not his meekenes. And ſo ſome pretend to write after his meekeneſſe, but want zeale: But we muſt looke upon Chriſt and imitate him in doing the whole will of his Father. Demonſtration and practice is an excellent way of teaching: Now Chriſt doth not only teach us what to do, but he doth it before us. There is ſcarſe any particular duty that God requires, but we have a preſident in Chriſt, a ſampler to work by: As for children that have a precept, to honour their parents, you know in Chriſt they have a patterne, Luke 2.51. And he went downe with them and came to Nazareth, and was ſubject unto them. And ſo for obedience to magiſtrates: And ſo for ſuffring in the cauſe of truth and religion, he was as a lambe dumbe before the ſhearer: And ſo alſo for the Church, he made no ſchiſme or rent. He was circumciſed, went unto the feaſts, joyned in publicke worſhip, and did not rent himſelfe from the Jewiſh Church; though it laboured under many corruptions. And therefore have a care, how ye ſlight any thing, that ye ſee Chriſt was ready to performe: What can ye wiſh to have a warrant for, that ye may not find in this Coppy? Modeſty, Gravity, Sobriety, Affability, circumſpection in words and deeds, benignity, compaſſion, mercy, conformity to order, devotion, humility, any thing, every thing that is required in the holy law of God. We have many vaine talkers, whoſe mouth muſt be ſtopped, becauſe they are evill doers, as well as vaine talkers. This is a rare effect of Mercy in God, who well knew that our eies are more upon examples, then our eares attent to precepts: and therefore hath provided a notable one for us.

Fourthly, Another effect of mercy is freedom from ſinne, divers waies; for Firſt, though we are not free from being 4ſinners; yet we are free and exempted from having the guilt of ſinne charg'd upon us. O how ſweete is this unto ſuch as ly under the ſenſe of ſinne. And Secondly, freed we are by the p. 114mercifull hand of God, from ſinning with a full and free conſent of will. In this ſence is it ſaid 1 John 3.9. Whoſoever is borne of God, doth not commit ſinne. It is true alſo, that if any man ſay he hath no ſinne, 1 John 1.18.1 John 1:18he deceiveth himſelfe, and the truth is not in him. This therefore is to be underſtood of liking ſinne and lying in ſinne.Peccatum quod repugnat divinae bonitati eſt ſummum malum. But behold this great mercy of God towards us, that whereas ſinne, which is the greateſt evill, becauſe it is contrary to Gods goodnes and holines, and calleth for eternall ſufferings; and likewiſe containeth in it unſpeakable deformitie and ſinfulnes: A juſt ſatisfaction is given in the divine perſon of the Son of God; and in mercy alſo the ſeeds are ſown of another frame of ſpirit in all that ſhall be ſaved. Whence comes a 5fifth effect and gift of mercy to wit, Freedome from eternall death and deſtruction, and a reſcuing us from the gulfe of that bottomleſſe Barathrum, a freeing us from fiery Tophet. The wages of ſinne is death, but the gift of God is eternal life: (of which particular I will ſpeak,Rom. 6.23.Rom 6:23 when I come to it: But now behold, mercy in delivering us from ſo great a death: Do but believe that what the Scriptures ſay of hell fire is true; and ye muſt needs ſay that to be freed from that place or ſtate, muſt needs be an unſpeakable, yea an inconceivable mercy. O when a man can ſay though I muſt dy, yet I ſhall not be damned; Though the pit of the grave ſhut her mouth upon me, yet the pit of hell is by mercy ſhut againſt me; what an unſpeakable mercy is this? Truly Bretheren, if to be freed from helliſh miſery,Perpende quid ſit, eſſe in illo teterrimo carcere, in illis horendis tenebris, ſemotum ab omne luce, ab omni creaturorum amoenitate, ab omni ſolatio, in ſummis omnium ſenſuum cruciatibus, in acerrimis illis incendijs; ibi torreri, ibi ardere, idque non unum diem, non unum annum, non centum annos, non mille, non centum annorum millia, ſed infinitos annorum milliones, quamdiu ſtabit orbis, quam diu vivet Deus, abſque ulla ſpe liberationis, abſque ulla daberum intermiſſionem Leſſi. de. div. perfect Pag. 118. which is ſo intollerable, ſo everlaſting, be a mercy, then we muſt needs ſee that the Lord our God is a mercifull God. The miſery we were liable unto, is imenſe and incomprehenſible; and therefore that mercy muſt be infinite, by which that miſery is taken away: And this is done to our hand by our mercifull high prieſt, who by the infinite dignitie of his perſon hath matched that eternitie of our torments (which we ſhould have layen under by his once ſuffring death upon the Croſs for us:

6Sixthly, Proceede we to the grace of adoption whereby we p. 115are become the very ſons and daughters of this mercifull God.Adoptio eſt diſtinctus beneficium à condonatione peccati This is deſtinct from the former. For as when a Prince that hath pardoned a Malefactor and given him his life, ſhall not content himſelfe therewith, but beſides pardoning the injury freeing from the puniſhment, bloting out the infamy; ſhall alſo take ſuch a one to be his ſonne, and give him right and power to raign; this would tend much to the declaration of his noble mercy: So is it with us in this effect of mercy; We ſhall not only be freed from wrath, but be taken into Gods family. Now to the further conſideration of this adoption of ſonnes, foure things would be looked upon.

Firſt, The ſtate God hath taken us from.

Secondly, The ſtate to which he hath brought us.

Thirdly, The good which thereupon we do expect.

Fourthly, The meanes whereby this is effected: We were enemies, unworthy of the leſt mercy, and liable to everlaſting ſorrowes. But are advanced to union unto and communion with Chriſt: Not to a moderate or mean eſtate of hapines of humanes or angelical happines natural. But to be the ſons of God, the ſons of the eternal King, the heires of God, and Coheires of Chriſt, conſorts of divine glory, & partakers of all divine good things with him, we are made one with Chriſt not in conceit or imagination only; for this conjunction is in truth a reall conjunction. The prayer of Chriſt is,John 17.22.John 17:22 That all beleevers may be one with him, as he is one with the Father, viz. by one and the ſame ſpirit dwelling in Chriſt and in all members of Chriſt; 1 Iohn 3.24. And hereby we know that he abideth in us, by the ſpirit which he hath given us. Perkins on the third to the Galatians Page 265. ſaith. All the Saints in heaven and all beleevers upon earth, having one and the ſame ſpirit of Chriſt dwelling in them, are all one in Chriſt.Not as if Chriſt and Saints were not deſtinct perſons, or as if the properties of the Godhead or qualities of his manhood were transformed into us; or as if we were only by a bare conſent (as freinds are) one, or as, if Chriſt and all the Saints were one ſubſtance. I ſay none of theſe waies are we one with Chriſt. But as all the Members of the body naturall have one ſoule: So have all the Saints with Chriſt their head, owne ſpirit. And this comes to paſſe on Gods part by mercifull donation, and on our part by faithfull reception. Thus we ſee how we are one with Chriſt, and ſo by conſequence do poſſeſſe Chriſt, and injoy him and his benefits: partly in this p. 116life and fully in the life to come. So that from our adoption, we looke for ſuch good, ſo great joy, ſo much glory, as eie hath not ſeene nor eare heard, neither hath entred into the heart of man. O what a gulfe of diſtance is there betweene▪ that eſtate from which we are taken,1 Cor. 2.9.1 Cor 2:9 and that whereunto we are brought: And the meanes whereby all this commeth to paſſe ye have heard already, is the ſonne of man. For firſt, one man is taken to be Gods naturall ſon, the fullnes of the God-head being ſubſtantially united to him; By this man Chriſt Jeſus, God adopteth and maketh his ſonnes,Eodem ſpiritu vivunt (nimirum membra Chriſti) quo Deus ipſe, & quo Chriſtus filius Dei naturalis vivit, et ſi hic ſpiritus diverſo modo iſtis communicetur: perſonis enim divinis communicator per identitatem, idque vel immediata neceſſitate, ut patri; vel per aeternam generationem aut ſpirationem, ut filio & ſpiritui ſancto: huminitati verò Chriſti perhypoſtalicam vnionem, nobis per quandam extenſionem qua mediante dono gratiae juſtificantis incipit eſſe noſter ſpiritus, noſtra vita, nos inhabitans, ornans, movens ergens, & omnes vitales functiones Deo platentes in nobis excitans & edens. Leſſ. all thoſe which are engrafted in to this trunke or ſtoke by the ſpirit of faith: for as many as are led by the ſpirit of God, they are the ſonnes of God, Rom. 81.4. This previledge is given to them that receive Chriſt, to them that believe in his name, to become the Sonnes of God. John 1.12. And according to this priviledge of Adoption, are we and all our weake endeavors looked upon & eſteemed. O behold what manner of love the father hath beſtowed upon us, that we ſhould be called the Sonnes of God. 1 John. 3.1.

7Seventhly, We have the benefit of all Chriſts merits: All that Chriſt ever did or ſuffered is made over to us, and we preſented in him, without blame in the ſight of God. From mercy it is ſo ordred and brought about, that Chriſt did the work, but we receive the wages, Chriſt bore the Croſſe, but we weare the Crown. Beloved, we have the benefit of all Chriſts merits. So that what Chriſt merited, we are ſaid to merit by meanes of our union that we have with him. We are alwaies hereby in a capacity of pardon, as often as we ſinne and by true repentance turne unto God. What Prince was ever ſo mercifull as to be in readineſſe to pardon ſuch as capitally offend or commit high treaſon every day? But our God of his mercy is ready every minuit to pardon the ſinnes of his people. For, if any man ſin we have an advocate with the Father, &c. 1 John 2.1. Here is a moſt rich treaſury, here are merits that can never be Drawne out. It is impoſſible ſo many ſinnes ſhould ever be committed as might be beyond the riches and worth of them.

p. 117Yet we muſt know that the worth of them is not drunke up by us,Quicquid recipitur recipitur ad modum recipientis for we are not able ſo to receive them to our uſe as they are in Chriſt. For not in the like meaſure is the ſpirit received by all that are juſtified. Although each Saint hath the whole ſpirit, yet not in an equall manner and meaſure. And ſo although each Saint hath whole Chriſt made over to him withall his merits; yet there is not one that hath ſins enough to take him up holy by appropriation or to make a full proprotion between their miſery and his merits: but ſtill there will be overflowings of the blood of Chriſt.

Eightly, Mercy cauſeth the powering out of the ſpirit of 8grace. By vertue of our union, we do of his fullnes receive, Joh. 1.16.John 1:16and grace for grace. So that as a litle child is anſwerable in every part to the talleſt and ſtouteſt man, ſo the little meaſure of graces in the weakeſt Saints have a conformitie to the graces that are in Chriſt, though the difference in regard of degrees be exceeding great. There is wiſdome, patience, meekenes, &c. Which God gives out and adornes his choſen ones withall. Never did a Queene preſent her ſelfe ſo beautiful in the eyes of the greateſt Monarck; as the Church the Spouſe of Chriſt is rendred lovely in the eyes of God. Salomon Song. cap. 7.1. &c. How beautifull are thy feet with ſhoes, O Princes Daughter? Ye may at leaſure read when ye pleaſe the reſt. But ſuch as are proud, ſcornfull, paſſionate, intemperate, covetous, &c. It is impoſſible God ſhould take pleaſure or delight in them. O how beautifull is the ſpirits work upon the ſoule? a ſoft heart, an obedient will, and the gifts of ſaving and ſanctifying grace. A man in the ſtate of nature (ſaith one) is like a pond full of toads, a man in the ſtate of grace is a paradiſe of God. Beautifull in Gods eies is a gratious ſoule from top to toe. O ye that wallow in the mire and dirt and filth of ſinne, do ye thinke God can take pleaſure in ſuch as ye be? But Gods people are made comely by the holy Ghoſt.

Ninthly, From the mercy of God in Chriſt, the people of God 9come to have the ſweetenes of ordinances while others mumble on a brown dry cruſt, or on a chew'd gobbet that hath no ſweetnes at all left in it. Formall and Carnall Chriſtians have an egge-ſhell but no yolke, an nutſhell but no kernell, they heare good wordes of God, but never taſted that the Lord was p. 118gratious and mercifull. The Saints upon whom the mercy of God is deſcended find ſweetenes in all religious exerciſes and holy ordinances. They have the ſweetenes of prayer, preaching, reading, conference: and when they come to break bread with the Church,Mendicato hic pane vivamus annum hoc pulchrem ſacritur in eo quod paſcimer pane cū angelis, &c. Luth. in Pſ. Burroughs Moſes choice. Pſal. 36.7, 8.Ps 36:7Ps 36:8 they are made to be in the ſweete ſence of their neer relation to Jeſus Chriſt, they are in the ſpirit on the Lords day. Ordinances are like that ſealed booke we read of in the Revelation, c. 5.1. Iohn wept becauſe no man was found to open it and read it. But for them that are in Chriſt, mercy hath better provided. The ſeales are taken away, the booke is opened, the nutts are brokened the kernels are to be eaten, which are very ſweete. O tis a bleſſing and full of ſweetenes to be joyned in union and communion with the people of God. Though we beg our bread, ſayes Luther, is it not made up with this, that we are fed with the bread of angels, with eternal life Chriſt, and the Sacraments, &c. It is certaine the ſervants of God find ſuch comfort in theſe preſcribed practiſes, that they would not for any good be bereft of them. Neither can they poſſibly free themſelves from the guilt of prophaneſſe that do not highly prize and heartily rejoyce in theſe things. Such as do believe themſelves, to be members of Chriſts body, muſt needes deſire thoſe ordinances that he hath appointed for the building of it up, and do find thriving in grace and comfort in ſpirit farre beyond any creature comforts. Here they meete with rivers of pleaſures. And thou (ſaith David) ſhall make them drinke of the river of thy pleaſure, to wit in ordinances.

10Tenthly all particular vouchſafements come to the ſervants of God as a fruit and effect of mercy. Somtimes they have more of this worlds goods then ever they expected, and grace with all to uſe what they have to the glory of God: and this makes their enjoyments mercys. Many are crying and wiſhing every where, for wealth and riches, and outward accomodations, but they are not ſo earneſt to have grace to uſe them to Gods glory, which plainly ſhews they have not what they have in mercy. Vouchſafments & injoyments longer then they are improved to Gods glory are not bleſſings & mercies. Now theſe common mercies cannot be denied, ſo far as we have a ſtate calling for them & grace to uſe them to the glory of the giver. We p. 119for our parts have no cauſe to complain, we eat & drinke mercies, and weare them upon our backe. We have mercies above and mercies beneath us, & mercies round about. If we want one kind we have it made up in another. Thou ſhalt have rubiſh to ſerve thy turne, which God throwes away; for he hath given thee gold. There is no fear of having too few cruſts, but of having good teeth to gnaw nouriſhment out of them:

In the Eleventh place, this is a choiſe effect of Gods mercy, to 11have communion with God. The grace of our Lord Jeſus Chriſt, and the Love of God and the fellowſhip of the holy ſpirit. Carolus plus cum Deo quam cum hominibus loquitur.Are upriſing and down-lying with a gratious ſoule. This is a mercy indeed. It is ſaid of Charles the greate, that he ſpake more with God then with men. Ah Sirs, why ſhould it not be true of us? Brethren it concernes us much to look after this fruit of mercy. By this mercy we ſtand in times of temptation and triall. A ſoule high in communion with God may be tempted, but will not eaſily be conquered, ſuch a ſoule will fight it out to the death. O this is a choiſe mercy? It is Iacobs ladder where you have Chriſt ſweetly comming downe into the ſoule, and the ſoule ſweetely aſcending up to Chriſt. It was a mercy vouchſafed to holy and patient Iob upon the dungil, that he knew that his redeemer lived, and behold how he conquers the Devill both in blacke and white. Communion is a reciprocall exchange betweene Chriſt and a gratious ſoule. And of this mercy there is a continuall ground in a gratious ſoule, for either I ſhall be praying for what I want, or praiſing him for what I have, by both which I have oppertunity to keepe my acquaintance, and hold communion with the Lord my God. Communion with God brings all Gods attributes to us for our uſe upon occaſions. Great is this mercy vouchſafed to the Saints and ſervants of God.

Laſtly, From this mercifull diſpoſition, to loſt, believing 12mankind, life everlaſting comes. He hath granted to them a life as long as his owne. Now heere I am at a loſſe. Thouſands of millions of yeeres (as holy writ teacheth us and the ſpirit maketh us to believe) is not time enough in Gods eſteem to vouchſafe fullneſſe of joy, theſe pleaſures muſt be for evermore. O this perpetuity! O this eternitie! O this life everlaſting! I conclude then that God is merciful, that mercy is an attribute p. 120of God. Men in deſperate conditions may meete with mercy, for with the Lord there is mercy. What more deſperate condition then to be fallen in Adam's I could tell you many things of other miſeries and dangers, creatures have been in, and neere unto; and have met with a mercifull God. Moſes like to be drowned. The male Jewiſh children to be ruined, and ſo by conſequence in time the whole nation: Cruel bondage upon them all. The heads of Gods people on the block, by Hamans plot mentioned in Heſter. The three Saints (commonly called the three Children) in the fiery furnace, Daniel in the Lions Den. The Thief upon the Croſſe, even (as it were) droping into hell. Yet Gods mercy was ſeen in ſaving all theſe. In extremities is the Lord ſeen. Though the blow were, as it were in the giving to the whole Church by Haman, yet when the people of God made worke upon earth by prayer and humiliation, that made worke in heaven, and the iſſue of it quickly came downe. And when Chriſt will be exalted for his mercy, he will convert one upon the Gallowes, and ſave a thiefe at the laſt caſt. And therefore we may conclude upon this attribute of mercy that it is in God. That God is a God of mercy, a God full of mercy, a God that delights in mercy, a God that is ready to ſhew mercy, a God that is never weary of ſhewing mercy, a God that reſerveth mercy for thouſands, even for a dead lift as we ſay. And ſo I have done with the explicatory part of the point, and am next to make Uſe thereof.

Ʋſe 1 And Firſt, For our information we may learne this truth, that mankinde is miſerable:Mankinde is miſerable. for God which alwaies worketh wiſely never puts out himſelfe in any uſeleſſe way: Mans miſery is the object of Gods mercy. What need we make rates for the poore, if there were none that had neede to be ſo m…intained? what need were there of the mercies of God if the ſons of men were not in miſery. O let this ſinke downe into your hearts, that ye are nothing elſe but miſerable objects, undone creatures. And that which mightily addes thereunto is this; that many of us want eies to ſee it. Alas! men are not only miſerable but mad too: like Bedlams we can laugh and ſing when we are bound in chaines, and our friends weeping in corners for us. Ah Sirs, God's heart bleeds over us many times when we laugh and ſing it out. He ſent his Sonne to dy for p. 121poore ſoules when they did not know their neede of him: nay he made a plaiſter of his ſonne's heart-blood for them, to heate their poore ſoules, that wickedly ſpilt it. Man is a miſerable creature, and cannot aſſure himſelfe of the leaſt good or keepe himſelfe for the leaſt evill. There is no kind of ſinne that ever was committed ſince the foundation of the world was laid, but we ſhould run into it upon every opportunitie, did not God in mercy prevent it. O what poore nothing, duſt and aſhes are we, that live as though we had no need of God; and yet cannot live one minuite without him? The ſonnes of men are miſerable, and they moſt that are leaſt ſenſible. The booke of the creatures (ſaith one) is a great volumne, Lockier on Colloſ. p. 34.yet not a line in it ſmiles upon man; man no ſooner lookes into it, but all the creatures fall a bleeding preſently as having eſpied their owne murtherer. O wretched man that haſt made miſerable thy ſelfe and all thy fellow creatures, and yet are not ſenſible of it?

Secondly, Seeing God is ſuch a mercifull God, this ſhould teach us in our afflictions and miſeries, not to diſpair, not to be Ʋſe 2 caſt downe as if there were no God. I remember what the Prophet Eliah ſaid to Ahaziah the King, that ſent to inquire of Baalzebub the God of Ekron about his ſicknes, 2 Kings 1.6. Is it not becauſe there is not a God in Iſrael, &c. Why ſhould ye be caſt downe in your low eſtate? Is not God a mercifull God? Exod. 2.7. Saith the Lord there to Moſes, I have ſurely ſeene the affliction of my people which are in Aegypt and have heard them cry, &c. There is no ſuffering condition that Gods people be in, but God himſelfe doth (as it were) ſuffer with them. In all their affliction he was afflicted, and the angel of his preſence ſaved them: in his love and in his pity he redeemed them, and he bare them and carried them all the daies of old. Iſaiah 63.9. If they be ſicke on their beds he lies downe by them, yea He will make their bed for them Pſ. 41.3. He muſt needs ly eaſy who hath God to make his bed. If they be in priſon he will be with them there. The mercifull and gratious Lord God hath alwaies yerning bowels to them that feare him, and therefore will in due time ſuccour them. Their perſecutions he takes as his own Acts 9.4. Saul, Saul, why perſecuteſt thou me. He is a preſent ready help in the needfull time of trouble: more willing to eaſe us then we can be to be eaſed by him. This mercifull diſpoſition of God to helpe poore miſerable creatures, ſhould induce us all alwaies to come p. 122to God for helpe, into what ſtraite ſo ever we are caſt.

Thirdly, And although we fall into greivous ſins, yet let us Ʋſe 3: not deſpaire of ſalvation, becauſe God is ſummè miſeriors mercifull to the uttermoſt. He who hath loved us freely in his ſon, when we were his enemies, will much more pitty us and pardon, now that we are his already. Rom. 5.8, 9, 10. While we were yet ſinners Chriſt died for us, much more now being juſtified by his blood we ſhall be ſaved from wrath through him, &c. This is a very uſefull conſideration? Tis true God is a juſt and ſevere judge againſt the wicked: yet he gives place to his mercy, and is never ſo ſharpe in making the wound, but he is as gentle in aſſwaging the ſmart of it, and in the end takes it cleane away. And even wicked men and godleſſe perſons, reprobates themſelves taſt of Gods mercies. Heare what a maſter in Iſrael ſayeth concerning God to this purpoſe. If any tender hearted man ſhould ſit but one houre in the throne of God Almighty (if it be ſit ſo to ſuppoſe) and looke down upon the earth, Bolton his walking with God 102.as God doth continually, and ſee what abhominations are done in that houre: he would undoubtedly in the next ſet all the world on fire, and not ſuffer his wrath to be pacified or the fire to be quenched. And if ſuch bowels and unwearied patience be in God to all; O then what a one will he be to thoſe, whom he hath adopted in Chriſt Jeſus for his children, and waite upon God in troubles, and dwell in Sion by faith: for they that looke for mercy of this high ſort, muſt dwell in Zion. Iſaiah 30.18, 19. And therefore will the Lord waite that he may be gratious unto you, and therefore will he be exalted that he may have mercy upon you: For the Lord is a God of judgement, bleſſed are all they that waite for him. And againe he will be very gratious unto thee, at the voice of thy cry; when he ſhall hear it he will anſwer thee. They are bleſſed that waite for Gods mercy.Calvin upon the place. It is a confirmation of no ſmal weight, when he adds that God will ſhew a ſigne of his glory in pardoning his people, he will be exalted that he may have mercy upon you (or as ſome read it) when he ſhall be mercifull. God ſeemes to be a ſleepe or forgetfull; but in due time he will be exalted in ſhewing mercy. Therefore though our ſinnes are never ſo many for number, or never ſo heynous for nature,Dr. Sibs ſoules conflict. 358. yet heare is comfort, God is merciful. Will ye hear another great man of God? All the aggravations that conſcience and Sathan helping it, are able to raiſe ſinne unto, cannot riſe to that degree p. 123of infiniteneſſe, that Gods mercy in Chriſt is of. If there be a ſpring of ſinne in us, there is a ſpring of mercy in him, &c. And again, ſaith he, that Lord thinkes himſelfe diſparaged, when we have no higher thoughts of his mercy then of our ſinnes, &c. And againe another paſſage we have to this purpoſe from another ſhining light. As the eis is not weary of ſeeing, nor the ear of hearing, no more is God of ſhewing mercy; mercy is naturall to him. Let it be conſidered,Dr. Preſton. for our unſpeakeable comfort. The mercies of God are the mercies of a God. Mercy exalteth it ſelf againſt juſtice. He will blot out your iniquities, and remember your ſinns no more. But let no ſwine trample upon this Jewell? Tis true when his people ſinne he will viſit them with ſtripes; but yet he will forbeare when they are waſhed in the teares of repentance. The God of Iſrael is a mercifull God, come then with ropes about your neckes, and ly downe at his feete, and he will pardon. As the Jaylor waſhed the ſtripes of Paul and Barnabas, when he was converted; ſo when men repent and are humbled, God will waſh their's. Externall mercies are vouchſafed to all. He ſendeth rainny Showers and Sun blaſts on the good and bad, on the juſt and unjuſt, and feedeth Ravens; nay even thoſe very mouths that do curſe and blaſpheme him, yet have many a good thing put into them, and wicked ones have many mercies from his hands. And if God have ſuch mercies for his ſlaves; what mercies then (thinke ye) hath he reſerved for his Sonnes and Daughters? Then let all take comfort in this Doctrine of Gods mercy, notwithſtanding their ſinfull miſcarriages, let not ſuch as have ſinned diſpare of mercy.

4. Sith mercies is in God as hath been ſaid, let us render to Ʋſe 4 this mercifull God, the honor due unto his name,Quatuor potiſſimum à nobis gratitudo, quae ei rependamus depoſcit membriam, amorem ſervitutem ſeu obſequium, & perpetuam cum gratiarum actione laudem. Leſſ. and by many of acknowledgement and thankfullnes. Theſe foure things are due unto God. Firſt to be mindfull of his mercies. It is the leaſt we can do to a benefactour to retaine in memory a benefit whereby we may ſhew, that we did eſteem it, and that it was accepted of us. He ſurely is moſt ungratfull that will not ſo much as remember a curteſy. Therefore ſeeing we have had ſo many mercies from God, let them not be all forgotten. The truth is we ſhould forget none of them. Forgetfulnes of mercies is a ſinne that goes neare to the heart of God. We find God often putting men in minde of his mercies. Ye have a large diſcourſe p. 124of Joſhua, c. 24. v. 3. &c. even unto the 14. v. And Exo. 20.2. God puts them in mind of his bringing them out of the land of Egypt, out of the houſe of Bondage, & puts it in the head of the decalogue; ye ſee to hint thus much to us, that unles we be mind full of Gods mercies, there is little hope that we ſhould be obedient to his laws, and ſo Ezek. 16.6. &c. He puts the Jews there in minde of what he had done for them. And when I paſſed by thee and ſaw thee polluted in thine own-blood, I ſaid unto thee, when thou waſt in thy blood live. I have cauſed thee to multiply as the bud of the field, &c. Surely we of this nation have cauſe to look back to thoſe bloody daies of Queen Mary and to remember what God then did, & hath often ſince done for us. He put out the fires in Smithfield and elſwhere, &c. And remember what he did for us in Eighty-eight, and concerning the Gunpower plot in 1605. And in theſe laſt paſt years, even to admiration and aſtoniſhment. O that we could remember his mercies, that have beene ever of old. Muſt we not confeſſe that the Lord hath beene to us a mercifull God? Yea ſurely: And if we look upon our ſelves that deſire to ſerve God according to the preſcribed rules of his word. Have we not had many mercies worthy to be remembred? How hath God kept up a deſpiſed handfull notwithſtanding the wrath, pride, profaneſſe and cruel ſpight of ſome that live among us? How hath he kept the burning buſh (his Church in this place) from being conſumed? Beſides perſonall mercies which each one his owne ſoule is moſt privy unto. Some have been ſick, and God hath reſtored health. Some have beene forced from their habitations, and God hath brought them backe again. Some have beene unjuſtly moleſted under pretence of being diſorderly perſons, peace-breakers, Riotors (how truely God will one day make appeare) and God hath yet freed you from the cruel ſpight and cruſhing might of wicked men. Behold ye ſtand before the Lord unde many a mercy, let them never be forgotten for by remembering what God hath done, ye will be the fatter and readier to love the Lord and obey him, and praiſe him with acknowledgement that his mercy endureth forever. But theſe three latter particulars are next to be conſidered under this fourth Uſe. Next to remembrance therefore of Gods mercys; we muſt inquire for our love towards God For ſith we have nothing to give in ſatisfaction of the leaſt of p. 125Gods mercies, being as old Jaacob ſaid, leſſe then the leaſt of them all: We ſhould yet love God and let our affections runne out towards him, who is worthy to be loved: by a daily commemoration of mercies, this fire of love may be kindled. As the beames of the ſunne gathered in a burning glaſſe into one, do ſtirre up and cauſe great heate ſometime fire; So the mercies of God gathered in our mind ſeriouſly conſidered, will kindle the fire of love in our ſoules towards God, and to that end let theſe three things ſtill run in our minde. Our unworthines, Gods eminency, and the greatnes & multitude of his mercies; & if yet this will not do, rub up particular mercies which like a blaſt of ſmal wood, may ſet thy ſoul on fire, that then the other three conſiderations like great billots or ſheeds may keep it in.Pſ. 116.1.2.Ps 116:1Ps 116:2 So David, I love the Lord becauſe he hath heard my voice & my ſupplications: becauſe he hath enclined his ear unto me, Fenner in his Treatiſe of Juſtification p. 87therefore will I call upon him as long as I live, &c. If we would (ſaith one) buſy our thoughts and rememberances about God, this might winne our affections to God.

3. We ſhould yield obedience and ſervice to God, Luke 1.74, 75 being delivered out of the hands of our enemies we ſhould ſerve him without fear, in holines and righteouſnes before him all the daies of our life. We ſhould do the will of this mercifull God and ſtudy to pleaſe him in all things. And in the laſt place the praiſes of God muſt continually be in our mouths. Mercies cals for praiſes, Pſalme 104. ver. 1. &c. Bleſſe the Lord O my ſoule, Dr. Sibs Souls Conflict. 45.and all that is within me bleſſe his holy Name. And the cauſes follow verſes 3, 4, 5 Who forgetteth all thy iniquities: Who healeth all thy diſeaſes: Who redeemeth thy life from deſtruction, &c. A thankefull heart to God for his bleſſings is the greateſt bleſſing of all. This is a duty which none can except againſt, becauſe it is eſpecially a work of the heart. All cannot ſhew their thankfullnes in giving or doing great matters, but all may expreſſe the willingneſſe of their hearts.Pſ. 103.Ps 103 All within us may Praiſe his holy Name, though we have little or nothing without us. That yee may be enabled to this great work, conſider deepely Gods favoures, how miſerably had we been without his pardoning mercy? Think upon the freeneſs of it. Thinke upon the multitude of his mercies. Think upon Gods ſingling of s out for the glory of his rich mercy, and (to conclude this point and uſe) conſider Gods mercies to us, and care for us, are ſuch as if he had none elſe to be mercifuil unto, or to care for in all the world beſides. And ſo much for the Fourth Uſe.

p. 126For the laſt Uſe of this point. Let us labour to be like unto Ʋſe 5 God. Let us be mercifull as our Father which is in Heaven is mercifull. To move you to be mercifull, conſider ſuch as are Motives: 1 mercifull ſhall find mercy. If we care not to be mercifull to others that we may be like God, let us at leaſt be mercifull to others that God may be like us. Sr. Richard Baker.Such as ſhew themſelves mercifull to others have a good ground of hope that God will be mercifull to them. Mercifull men ſhall find a mercifull God: Nay it is aſigne they have found him already.

Motives: 2 Secondly, Such ſhall leave an inheritance of mercy to their children, God hath ſaid it, Pſalm 37.26. He is ever mercifull and lendeth and his ſeed is bleſſed.

Motives: 3 Thirdly, They that deſire to have this property of mercy to be of a mercifull diſpoſition may be encouraged, it is to be had,The ſecond Propoſition. it is a communicable attribute and ſo we are put upon the ſecond propoſition. That this mercifull diſpoſition is communicated to the ſonnes of men. Which may be evidenced many waies. As firſt, becauſe we reade ſo many paſſages in Scripture of merciful men. Pſalme 41.1, 2. Pſalme 112. Ye know it is the very ſcope of the whole Pſalm, I will not ſpend time in naming places. Secondly it is commanded alſo in many places, and this ſhews that it may be attained. God would not bid us to ſeeke after it, and to practiſe it if it were impoſſible to be had or practiſed. Thirdly we read of many promiſes made to merciful men, and therefore ſuch there are: Such have a promiſe never to be moved, Pſalme 112.6. That their horne ſhall be exalted with honour, ver. 9. that their ſeede ſhall be bleſſed. Pſalme 37.26. That it ſhall preſerve Kings and uphold thrones alſo is averred, Prov. 20.28. What is ſo frequently ſpoken of, what is commanded, what is commended, what is ſo beneficiall; by Scripture Teſtimony: ſurely it is to be had.

Ʋſe 1 The Firſt Uſe of this ſecond point (which is that mercy is a communicable attribute) is to teach us;1. They that want mercy are every wicked. that unmercifull men do want a very glorious, commendable and profitable thing, which may be had, and which ſome have to their everlaſting praiſe, and which they that want are every way wicked. For Firſt,1. They be Coveteous. they that be covetous men, ſhall never enter into the kingdome of Heaven. 1 Cor. 6.10. And the Lord abhors them Pſalme 10.3. But covetouſneſſe is a grand cauſe of unmercifulnes, as daily experience proves.

p. 127And then Secondly, Unmercifull men are unbelievers,2. Unbelievers. and ſuch ſhall be damned, Mark 16.16. Now that ſuch as are unmercifu…l are in deed unbelievers, may eaſily be made appear: for whereas God hath ſaid, He that giveth to the poore ſhall not want, Prov. 28.27. Theſe want faith to believe that promiſe. For did they believe it, they would act accordingly. And Faith without works is dead, Jam. 2.17. God who is truth it ſelf, hath engaged himſelf to mercifull men in many promiſes, but coveteous men will believe never a one, and ſo they are unmercifull. They ſhall be without that are unbelievers. Rev. 21.8. But the fearfull and unbelieving, &c. ſhall have their part in the lake that burneth with fire and brimſtone.

Thirdly, It is alſo certain,3. They have not the love of God in them. that unmercifull men have not the love of God in them; for, 1 Joh. 3.17. Who ſo hath this worlds goods, and ſeeth his brother want (or to have need) and ſhutteth up his bowels of compaſſion from him, how dwelleth the love of God in him? Such as are unmercifull men, do neither love God, nor are beloved of God.

Fourthly, This ſin hath much cruelty and unnaturalneſſe in it. For whereas the Lord is the maker of both rich and poore, 4. This ſin hath much cruelty and unnaturalnes.Pro. 22.2. The poor are looked upon and dealt withall by the rich, as if God had not made them. Therefore Iſa. 58.7. Such are ſaid, to hide themſelves from their own fleſh. And Malachy 2.10. Each man is ſaid to be brother to another. Why do we deale treacherouſly every man againſt his brother? We have a command, Prov. 25.21. That if our enemies hunger, we muſt give him bread to eat, and if he be thirſty, we muſt give him water to drink. But unmercifull men are far from hearkening to this command: Ye ſee what wicked creatures ſuch are, by all theſe particulars that I have mentioned.

Secondly, And as they are wicked, ſo alſo they ly under a curſe, Prov. 28.27. As, He that giveth to the poore ſhall not lack. 2. They are curſed perſons.So, he that hideth his eyes ſhall have many a curſe: And ſurely, though the poore that curſe unmercifull men, do not do well, yet there is ſomething of God in it: This ſcripture muſt be fulfilled; though it be the ſin of the poore, yet it is a juſt judgment of God upon mercileſſe men. And not onelyonly the miſerable, but God himſelf curſeth ſuch. So much is implyed, Pſ. 41.1. For if he be bleſſed that conſidereth the poore; then by the p. 128rule of contraries ſuch as do not are curſed. They are curſed upon this account, becauſe they are wicked. Prov. 3.33. The curſe of the Lord is in the houſe of the wicked. And Math. 25.41. At the laſt day they ſhall be pronounced curſed, and ſhall heare that woefull ſentence, depart from me ye curſed into everlaſting fire, prepared for the Devill and his Angells. The curſe of God like the Leproſy of Naaman doth cleave to them and to their ſeed for ever. Thus ye ſee this truth manifeſted by two evidences the one taken from their great wickednes, the other from their curſednes.

3. They are unlike God.Thirdly, It appears, that unmercifull men want a glorious commendable and profitable thing, by this, that they are altogether unlike to God. O this diſſimilitude to God makes men look uggly. God is the Father of mercies. 2 Cor. 1.3. God loveth them that are like unto him, but ſo are not wicked men. They do not ſhew themſelves to be the children of this Father which is in heaven. We read of God, Pſalm 10.17. That he doth hear the deſire of the humble (or poore,) &c. And that he giveth food to all fleſh becauſe his mercy endureth for ever Pſalme. 136.25. and Luc. 6.36. He commandeth that (we) be mercifull, Mat. 5.45.Matt 5:45as (our) Father alſo is mercifull. And he made lawes for mercy. Deut. 15.7, 8. If there be among you a poore man of one of thy bretheren within thy gates in thy land which the Lord thy God giveth thee; thou ſhalt not harden thy heart nor ſhut thy hand from thy poore brother. But thou ſhalt open thy hand wide unto him, and ſhalt ſurely lend him ſufficient for his need in that which he wanteth. And God is ſo mercifull that he takes order that the poor, the maimed, the lame, the blind be called, when men make feaſts. Luke 14.13. But unmercifull men have not ſuch a diſpoſition, they are altogether unlike God and therefore want a glorious property.

4. Unmercifulnes bars audience of Prayers.In the Forth place, we read Prov. 21.13. Who ſo ſtoppeth his ears at the cry of the poore, he alſo ſhall cry himſelfe, but ſhall not be heard. Unmercifulnes bars audience of prayers. Certainly they want a glorious commoditie that want that which makes the eare of the Lord to be open, to cries and cals in the time of neede? Tis no ordinary priviledge to have acceſſe and welcome to the throne of grace; and therefore to want it whereby prayer becommeth an abhomination to the Lord muſt needs be a very great want. O when unmercifull men, hard-hearted wretches, ſhall p. 129ly and cry on their death beds, O Lord ſhew ſome mercy, O Lord ſhew ſome comfort, Lord help me, Lord help me, Lord forgive me, Lord Jeſus receive my ſoule: let them be ſure God will turne the deafe eare to them, as they have formerly to others. Oh this is dreadfull!

Fifthly, Unmercifullnes is a degree of murther, Job 24.14. The murderer riſing with the light, killeth the poore and needy, 5: Unmercifulnes is a kind of murther. Qui non tollit injuriam cur poteſt facit.and in the night is as a thiefe. That place is to be underſtood of ſuch a murther as the rich man (mentioned, Luke. 16.21.) was guilty of. He that deviſeth waies how to oppreſſe, ſuck, ſqueeze, yea not to ſuccour a dying man in Gods account, is a murtherer. Not to give meate to the hungry hath a ſentence of, go ye curſed, Math. 25.42. If people be in miſery and want, and ſuch as are able, will not pitty and ſuccour them, and ſupply their wants, they are in a ſort before the Lord murtherers.

Sixthly, It is a ſhrewd ſigne of a reprobate condition:6. A ſhrewd ſigne of a reprobate condition. For we read in the third chapter of the Colloſ. ver. 12. That bowels of mercy is put among thoſe properties which do belong to the elect of God. Put on therefore as the elect of God (holy and beloved) bowels of merciemercy, kindneſſe of mind, meekneſſe, long ſuffering, &c. Who can think but ſuch do belong to the ſtate of reprobation that have not the markes and ſigne of Gods elect upon them? Who can hope that they have relation to the God of mercy, that in their place and to their power, do not labour to make it evident by relieving ſuch as be in miſery?

To conclude this uſe,Laſtly, their end dolefull, that are unmercifull. ſurely we may agree from the wofulneſſe of their future condition, from their dolefull end. That they want that, which is of great concernment, that want a mercifull diſpoſition. James. 2.13. For he ſhall have judgment without mercy, that hath ſhewed no mercy. They muſt look to drink of the wine of the wrath of God which is powred out without mixture into the cup of his indignation. Without mixture, marke that phraſe, that is without allaying of it. God will not moderate it at all. They ſhall have judgement without mercy.

We have yet another uſe, and it is of exhortation: We have Ʋſe 2 heard much of the beauty of his grace and of the miſery of ſuch as are without it. Now therefore be ſtirred up to be mercifull, ſhew your ſelves to be mercifull as God is mercifull. Be as Job was, ye may read cap. 29.16. I was (ſaith he) p. 130a father to the poore: and the cauſe which I knew not, I ſearched out, &c. cap. 31.17. He did not eate his morſels alone, but the fatherleſſe did eat with him. and ver. 20. The loynes of the prore warmed with the fleece of his ſheep bleſſed him. Ye read of Dorcas. Act. 9.39. that She made coats and garments for poor widows while ſhe was alive. Dives had beene better to have given all that he had to Lazarus then have fared as he did. To move you to be mercifull.

Motives to be mercifull 1. It is a bleſſed thing.Firſt, it is a more bleſſed thing to give then to receive. Acts 20.35. It makes ſuch as practice workes of mercy truly noble and honorable, and that in the account of God himſelfe. The Lord Jeſus ſaid, and his words are to be remembred, that it is more bleſſed to give them to receive. Conſider the forementioned place in the Acts of the Apoſtles.

2 Ye give to Chriſt.Secondly, Chriſt takes all acts of mercy as if they were done unto himſelf: He takes them all to his own account. And this ye may be ſure of, he is a good paymaſter, & ſooner or latter will quit ſcores and reckonnings with you. He will not forget that when he was hungry ye fed him, &c. Math. 25.42. And if the Paps are bleſſed which gave him ſuck, then ſhall that table alſo that hath fed him:Luc. 11.27.Luke 11:27 Ye have plaine Scripture, that in as much as ye have done, works of mercy, to the leaſt of theſe, which he is not aſhamed to call his bretheren, ye have done it unto him. This is the ſecond motive ye give to Chriſt.

3 God will not dy in your debt.Laſtly, reade Prov. 19.17. He that hath pitty upon the poore lendeth unto the Lord; and that which he hath given, will he pay him again: God will not dy in your debt. If all ſufficiency can make requitall, ye ſhall ſurely have it.

Queſt. But, how ſhall I do (may ſome one ſay) to get this property of mercy?

Anſw. I Anſwer, Firſt you muſt pray to God for it: James 1…17. Every good gift, and every perfect gift is from above, and commeth downe from the father of lights. Pray therefore to the Lord to give you mercifull hearts. Prayer ye ſee is the Bucket to fetch up ſome of this mercy out of the deepe Well that can never be emptied. Secondly you muſt conſider, what hath beene ſaid formerly, you muſt lay it to heart and think upon it. And Thirdly and laſtly, ye muſt fall upon the practiſe of mercy. By uſing your ſelves to acts of mercy, you ſhall come to be more merciful: many acts will beget a habit. You muſt caſt your bread p. 131upon the waters; for ye ſhall find it after many daies: not only in Gods rewarding,Eccleſ. 11.1.Eccl 11:1 but your own diſpoſition and inclination, which will be to you a kind of a heaven upon earth. I am now at laſt come to ſpeak of the infiniteneſſe and incomprehenſibleneſſe of the mercy of God. Upon this propoſition:The third Propoſition.

God in this attribute of mercy is infinite and incomprehenſible. He is in this as in other attributes, Indeed he is God. Heapes of places I might bring in, the Bible abounds with paſſages of the mercifull inclination of God. Exod. 34.6, 7. The Lord God mercifull and gratious, &c. And againe. Keeping mercy for thouſands. Deut. 5.10. And ſhewing mercy unto thouſands. Pſ. 36.5. Thy mercy O Lord is in the heavens or unto the heavens. So that we need not aske as Eſau did of Jacob his father about a bleſſing.Gen. 27.38.Gen 27:38 Haſt thou but one bleſſing my father? So haſt thou but one mercy, O God? For come there never ſo many there is mercy for all. The bottomleſſe Ocean of Gods mercy can never poſſibly be drawne dry by the creature. Many admirable ſayings have we touching Gods mercy. Firſt God enclines to it, it comes naturally from him: not as waters out of the pump but as ſhowres from heaven. Tis but open our mouthes and God will fill them. Yea ſecondly (to uſe the words of a painfull and learned Writer.) It is not only not troubleſome and painfull (to wit becauſe it is naturall to God to ſhew mercy) but alſo pleaſant and delightfull for God to ſhew mercy, &c. And a little after.Downhams Chriſtian Warfar. p. 204. lib. 2. c. 34. ſect. 4. And contrary wiſe it ſhould be troubleſome and irkeſome, If I may ſo ſpeake (ſaith mine Author) for God not to ſhew and exerciſe his nature and mercy &c. And once more. For as the eye is delighted with ſeeing, and to be reſtrained there from is grievous unto it: as the eare is delighted with hearing, and is much moleſted if it be ſtopped; and as every part and faculty of the body and ſoule are delighted in exerciſing their ſeverall actions and functions; and are much vexed and combred if by any meanes they ſhould be hindred; ſo is the Lord delighted and well pleaſed, in ſhewing and exerciſing his owne nature and attributes. God weepes when he ſtrikes, but ſmiles when he ſtrokes. It doth his heart good (as we uſe to ſay of men.) Certainly God will not be barred of his pleaſure, he rejoyceth much to have an occaſion offered of exerciſing his mercy. Pſalme 147.11. David ſaith, that the Lord is delighted in them that fear him, and attend upon his merciemercy. When men waite for mercy, God is delighted to exerciſe it towards p. 132them.Caryl on Job 5. part Pag. 37.Job 5 Judicious Mr. Caryl. To ſhew mercy pleaſeth him more then it relieveth us. Thirdly, God is ſaid to multiply, to ſhew mercy. Single acts of mercy cannot give him content: He ſhewes mercies by thouſands, unto thouſands of his people. Fourthly, ye have an expreſſion Iſaiah 30.18. And therefore will he be exalted that he may have mercy upon you. But what do I ſpeake of that which is infinite and incomprehenſible? Sooner can we number the ſtarrs of heaven, dropps of the Ocean, ſands on the ſhoare, yea Atomes in the ſunne; then give you a true account of the mercies of this moſt mercifull God. What is a drop to the Ocean?Quantum ſcintilla ad mare ſe habet, tantum hominis malitia ad Dei clementiam imo vero non tantum. Chryſoſt. And what are our ſinnes to the mercies of God. Infinitenes cannot be limited. Gods thoughts of mercy are exalted above the thoughts of our unworthineſſe, farre higher then the heavens are exalted above the earth. Mercy is as it were Gods fetching of breath. His infinite and incomprehenſible goodnes, doth in a ſort wholy live in works of mercy; For all the world are object of Gods mercy ſince Adams fall: For all have ſinned, and have come ſhort of the glory of God. That famous Man, H. Zanchius. Hath notable ſtuffe about this matter. I will take notiſe but of one paſſage, Upon Exod. 34.6, 7. Where it is ſaid,Zanch. de Attrib. lib. 2. c 1. queſt. 2. that God is ſlow to anger. He writeth, And therefore we muſt note, although anger be attributed unto God, it is in God nothing elſe, but the chiefe goodnes and juſtice, whereby he abhorreth evill, and according to his juſt judgment, doth at lengh puniſh it, if it be not amended by his long ſuffering and patience. This here hence appeareth evidently, ſpeaking of revenge, which is an effect of anger, he doth not ſay that he doth preſently inflict puniſhment, or that he is ſo ready to inflict it as to ſhew mercy: but he ſaith, that he is ſlow to anger, &c. And upon the 28th. of Iſaiah 21. Where the words are, for the Lord ſhall riſe up as in mount Perahim; he ſhall be wrath as in the valley of Gibion, that he may do his worke; his ſtrange worke; and bring to paſſe his acts, his ſtrange act. The prophet (ſaith Zanchy) maketh two ſorts of Gods works, his proper and ſtrange workes. The proper worke of God is to ſhew mercy, and to ſpare or forgive; his ſtrange worke is to be angry, and to puniſh: So farre he. I have been ſomewhat long about this quotation. The weight lieth upon this, that mercy in God is his nature, and therefore infinite; it is the very life of God, his drawing of breath in his proper works. Mercy, goodnes, p. 133long ſuffering are according to the nature of the deitie, which is farre remote from all unjuſt ſeverity, cruelty, tiranny, and pride. All providences have mercy in them. Tis of the infinite mercy of God that the world is borne up, which would elſe ſink into its firſt, nothing. It is mercy reſpites the damnation of wicked men, and ſaves the elect; yea, behold I tell you a miſtery, mercies brings calamities. 1 Cor. 11.32. But when we are judged we are chaſtned of the Lord, that we ſhould not be condemned with the world. O let me draw breath a little! Conſider, what unexpected, even incredible mercies God ſometimes breathes out. Even when he ſeemes to breath out ſmoake and flames; yet he is angry that he may bring his work to paſſe, that is to ſay, his Proper work; that is, that he may have mercy and preſerve. The Devill he breaths out Deaths, Miſeries and Miſchiefs, but God loads us with mercies, and (as I ſayd) the attribute of goodneſſe ſets God on worke to put himſelfe out in endleſſe mercies and tender bowels, beyond what man or Angell can poſſibly imagine.

Learn then we may hence, that there is no want of mercy in Ʋſe 1 God: ſooner can the Sea want water, and Hell want fire, and torments for ungodly men; than God can want mercy. If ye be not all ſaved (O ye ſinners) it is not out of any defect in God: His bowels yern over loſt mankinde: Yee are ſelf murtherers; if ye come not all to Heaven. He perſwades you, intreats you, begs you and complains of you; that ye will not come to him, that ye might have life. And what would ye have more? I ſay again, if any of you be damned, tis not God, but your ſelves that cauſe it. See what God hath done to others: men ſaved already next the devils, have been the greateſt objects of pitty that could be, becauſe vile ſinners and enemies to God in their mind by wicked works; bloody Manaſſeth, perſecuting Saul, abhominable Mary Magdalen, and the Thief upon the Croſſe, even dropping into the jaws of Hell. And for Saul who I named but juſt now, when he was breathing out threatnings and ſlaughters againſt the diſciples of the Lord: Act. 9.1.Acts 9:1Even then was God breathing out his mercies upon him. Theſe are glorious ſuns that ſhine in the crown of our mercifull God. He hath mercy of all ſorts, for all conditions: and nothing diſpleaſeth him more, then when men take up narrow thoughts of his infinite bowels.

p. 134Then ſecondly, Let us truſt in this mercifull God for ever, Ʋſe 2 and truſt perfectly in him, whoſe mercy indureth for ever. Let the wicked forſake his way,Iſa. 55.7.Isa 55:7 &c. and turn to the Lord, for he is mercifull. He will have mercy, he will abundantly pardon: ſtand it not out with God any longer; ye know not if ever ye may have another ſuch a tender of mercy from God again. O then cloſe with God; labour to come into the Covenant, and keep under it ye that are in. Otherwiſe ye may live long enough under mercies offered. Come to Chriſt, God is a Father onelyonly to ſuch as have Chriſt for their Lord and King. Beloved, conſider what I ſay, Gods works are glorious and to be ſought out. I ſay we come not to heaven in a way of mercy onelyonly, but through a Mediator: for out of Chriſt God is nothing elſe but everlaſting burnings. For though his nature and property be to have mercy and to forgive; yet he is forced to take puniſhment by our impenitency, and our impenitency cannot be taken off, untill we be united to Chriſt by the ſpirit working repentance. If ye be not in the Covenant, ye are out of the ſphear in which Gods mercics to eternal ſalvation move; though many ordinary ſhowers of mercies and Sun-blaſts of comfort, are to be had upon the account in general of the ſatisfaction of Gods juſtice by Jeſus Chriſt elſewhere; yet choice mercies, the ſure mercies of David are to be had no where elſe but under the Covenant, Pſal. 89.28. Mark I pray, My mercy will I keep for him ever more: How comes that to paſſe? It followeth. And my Covenant ſhall ſtand faſt with him. By David in this Pſalm, is ſignified Chriſt of the ſeed of David, of whom David was type. And Gods mercies to us in him are firm and ſure: Verſe 34. My covenant will I not break, nor alter the thing that is gone out of my lips. And much more ye may read in the following verſes, to the ſame purpoſe. The ſum of all is, that Gods mercies in Chriſt are firm to the whol body myſtical. To them they are like the waters of Noah: Tis a Covenant of ſalt that cannot be broken. Get once aſſurance that thou art in Chriſt, and never doubt of the mercies of God more. Be thou never ſo weak in parts or grace. Thoſe that are ſo weak that they cannot apprehend Chriſt, he is ready to comprehend them. But ſtill we muſt be perfect in this truth,Dr. Preſton Sts. Infirm. pag. 52. that Juſtification, Redemption and Salvation (which are theſe ſure mercies of David) are not to be found out of the p. 135Church; nor extended to thoſe whom God never received into his Covenant. But here it may be objected, Object. out of the firſt of Titus v. 2. That eternal life which God that cannot ly hath promiſed before the world began: cannot be appropriated to thoſe who do believe, and bring forth the fruits of their Faith in obedience: becauſe there were none ſuch before the world began.

To which I Anſwer, firſt, That that place may be Engliſhed,Sol. from the times of ages: And then the ſence will be, that God in all ages from the beginning hath made promiſes of eternal life to ſuch as come into the Covenant and are believers.foreign. A parallel place in ſome what a clearer phraſe we have, 2 Theſſ 2.13. God hath (from the beginning) choſen you; that is, all along from the beginning, (God hath choſen you (and ſuch as you are) to ſalvation, through ſanctification of the ſpirit and unbelief of the truth: Or, if according to the latter Interpretation of Piſcator (which Dr. Twiſſe embraceth:) we read ante tempora ſoecularia, Quèmad modum etiam verum eſt. Deum, ſicut neminem adultum niſi reſipiſcentem, & bonis operibus invigilantem ſalvum facit, ita etiam non niſi reſipiſcentem & bonis operibus deditum, ſtatriſſe ſalvum facere: unde conficitur reſipiſcentiam & bona opera cauſas quidem eſſe ſalutis, idque ex ordinatione Dei, quippe qui nos elegit ad ſalutem in ſanctifatione ſpiritus & fide veritatis; ſed non ſequitur reſipiſcentiam & bona opera cauſam eſſe ordinationis ipſius divinae. Twiſſ. 233. fol.before times of ages, that is, before many ages, to wit, in the beginning of ages (which ſeems fitter then to ſay before eternity, for God neither promiſed nor decreed to promiſe any thing before eternity:) this ſence will anſwer this Objection well enough, to wit, that whatſoever Gods decree or purpoſe be of men, & means; ſure I am that God hath promiſed eternal life onelyonly to ſuch as be in Chriſt; and that all mercies (belonging to life eternal) are appropriated to ſuch new creatures as are in Chriſt Jeſus.

But ſecondly, for ſatisfaction in this point, if ye that are pleaſed to conſider what I ſay, are reſolved to read the words either in the Epiſtle to Titus, or to the Theſſalonians; according to the uſuall reading of them in our Engliſh Bibles, and according to Beza and others: and will make the ſenſe to be, before the world began: (although it will be hard to make the place in in the Epiſtle to the Theſſalonians ſo to ſound;) yet ſtill it will ſtand for a truth, that Chriſt laid down his life onelyonly for his ſheep, foreign. Ioh. 10.15.John 10:15and not for his enemies; for the company of Believers, and not p. 136for wicked unbelievers: And as is ſaid, Heb. 5.9. He is the author of eternal ſalvation to all that obey him.

Nay not onelyonly are Chriſt and his benefits reſtrained to the faithfull, but alſo unbelievers, and ſuch as continue in their wickedneſſe, are flatly excluded from the participation of them. He that believeth not is condemned already, Joh. 3.18. He that obeyeth not the Son ſhall not ſee life, but the wrath of God abideth on him, verſ. 36. If any man have not the ſpirit of Chriſt, the ſame is none of his. Rom. 8.9. And he that committeth ſin is of the Devill. 1 Joh. 3.8. But to return, and ſo draw to an end.

Let us take notice of wonderfull condiſcenſion in God, to make a Covenant with any, and of the unſpeakable happineſſe of ſuch as be enabled to come into this Covenant. To doubt of mercy, and profeſſe our ſelves Chriſtians, is a very great ſin. God that cannot ly hath promiſed eternall life before theſe ages, even from the beginning. Know therefore, that he is faithfull, which hath called you, who alſo will do it. 1 Theſſ. 5.24. Gods mercifulneſſe is continued upon the account of his truth and faithfulneſſe, which Attribute is next to be ſpoken of out of this very Text.

The end of the Attribute of Mercy.