verse which will be the Sixth in order of the communicable attribute of God I shall now begin to speake of the goodnes of God as it is called by the name of benignity or sweetnesse or usefull goodnes out of these words For the Lord is good The vulgar latine hath it Quoniam suavis Dominus By some it is read for the Lord is sweet by others for the Lord is gracious All comes to one at last and will afford unto us a good ground to discourse of these three propositions as we have formerly done in handling the other attributes first that goodnes or benignitie or usefullnes or a readinesse to do good is an attribute of God Secondly That this attribute is communicable Thirdly that God in respect of this attribute is infinite and incomprehensible For the first of these I shall not be long upon the proofe of it In the 36. Psalme the fifth verse For thou Lord art good c. Lament 3.25 The Lord is good to them that waite for him to the soule that seeketh him The Church of God was now brought to a low condition which was the cause of the making of this booke of the Lamentations Then did she yet bear up her selfe by this attribute of God his goodnes And this indeed is that Which encourageth God's people to seeke unto him in all their streights and in all their difficulties the remembrance of his goodnes This sets a gracious soule to seeke him because he never shutteth up his hand nor stoppeth his eare to them Nahum 1.7 The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him And here by the way we are to take notice that there is a certaine kind of proportioning out of this goodnes according to the workings of the Holy Ghost in any For though God be good to all there is a goodnes of God over all his work Yet he is not good to all alike There is a generall goodnes particular goodnes or peculiar goodnes He is good to all men and to all things with a generall goodnes Just and unjust evill and good are under his showres and Sun-blasts For he maketh his sun to rise on the evill and on the good and sendeth raine on the just and unjust Math. 5.45 And he heareth and feedeth the young ravens when they cry Psalme 147.4 But yet ther is a goodnes peculiarly appropriated unto his people that do waite upon him and seeks unto him For this same waiting upon God and seeking unto him is as it were a fetching up of the waters of goodnes out of the deepe well of that other goodnes lately spoken of the infinitenes I meane and perfection of God in which they ly Seeking God and waiting on him is as it were the applying of God Ye know that if a wounded man had never so good plaisters ly by him if he do not make use of them by applying them to his wounds they may fester and rot and so perish notwithstanding his good salves And although God be the most compleat utmost and absoluâ—e good at all to any unlesse he be applyed O this is the goodnes which is proper to the Saints that waite on him It ariseth from that which is called all his goodnes Exod. 33.19 And that is communicated in a double sense First as it is naturally communicated to his onely son and in this sence God is onely good to his son the second person in the God head to whom God naturally Communicates the divine essence and so he is from everlasting the begetting father and the second person is from everlasting the begotten son This essential goodnes is proper to the sonne of God Secondly there is a free communication of the goodnes of God unto his creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their severall capacities And therefore if the creature be not made capable it cannot receive of this goodnes from him and that is the reason that beasts partake not so much of the goodnes of God as men nor naturall men as they that are gracious Beasts have not the goodnes men have nor common men that goodnes the Saints have because they are not capable of it And not only specifically but gradually too is this goodnes of God communicated to the Saints For the wider the mouth of the bottle is and the more capacious the more is it able to take in and hold of any liquor A man can hold more in his hand then a child in his So according to the measure or degree of faith do we receive in from of the goodnes of God So that all our scantings straightnings are from our selves not from God God would still be giving out but our narrow hearts are not able to take in If we could open our mouths wide God would fill them full T is true faith is the same in justification be it weak or strong but it is not alike in enjoying good things from God The hand of a child or a palsiman serves to bring meat to his mouth to feed them but it cannot hold so fast nor work so well as stronger hands can God doth communicat many goodnesses to all his creatures and some peculiar to reasonable creatures but as ye are Sts. ye are capable of other goodnesses and have such choise favors as flie over the heads of other men and women because they are not capable of them For instance none are capable of the love of God in Christ unto salvation but such as have believed in Christ and received him and to as many only as have received him is power given to become the sonnes of God even to them that believe on his name John 1.13 It is never the better that there is water in the Wels if you have not a Well bucket to draw it up for your use David hath a notable prayer Psal 106.4 Remember me O Lord with the favour which thou bearest unto thy people O visite me with thy salvation And therefore let wicked men know this that though God be good yet it is never the better for them in this sence I meane in regard of the love which he beareth to his people Alas ye want faith ye are not of a perfect heart what will ye be the better for the waters that ly in the Well of Gods al-sufficient goodnes Sathan will tell you That God is a good God but he will leave out this to them that feare him and love him and waite upon him This is his Sophistry these be his tricks he dealt so with Christ in a quotation of Scripture as ye may see Math. 4.6 He leaves out those words in all thy waies He tels him of a promise to be kept and of a charge given to the Angels concerning him but if ye reade Psalm 91.9 Ye shall find the words are not faithfully alleadged by the devill He cares not though ye know that God is good but he would not
to provocations ye cannot provoke God as ye do men Marke friends Though the Scripture say 1 Cor. 10.22 Do we provoke the Lord to jealousie and the word be used in many places of provoking God yet the Lord is never provoked properly as provocation can hang upon him For provocation argues mutation but God is alwaies the same Gods spirit cannot be brought to a distemper by all the wickednesses in the world All the blasphemy posible of men and Devils cannot raise a storme in the breast of God Fury is not in him And when God is said to be provoked to be angry to be furious and the like these things are spoken of God by way of allusion to men as it is in assertions of Gods eies hands and eares and the like not that God hath either passion or affection soule or limbe or member or body In allusion I say to men For as provoked men to revenge affronts wrongs and injuries So when God findes men in sinne though he be of a calme spirit and a good God Yet he causeth sorrows to fall on the wicked and unto all eternitie shall workers of iniquitie be tormented Yet this will be true for ever that God is good to all though men be damned What is this kindnes to send people to hell We may say to God is this thy kindnesse to thy creature Quest I answer It doth not belong to the goodnes of God which I am now speaking of to send people to hell Ans but it is an act of justice proceeding from his holines and puritie But it hath no smell in God of passion or anger or revenge or ill-will to the creature All which things are farre from Gods essence who is immutable perfection and with whom is no variableness neither shadow of during James 1.17 Reas 3 Thirdly God must needs be infinitely good because he neither carketh or careth for himselfe as vain men do who thereby are hindered from doing good to others O say they we may give so long that we may lake our selves I say God is under no such feare sith he is an ocean of goodnes and perfection and omnipotent and wanteth no sufficency Gen. 17.1 I am God alsufficient Saith he to Abraham And Fourthly it cannot stand with the alsufficiency of Gods essence to have it and not to dispence it He is alsufficient Reas 4 every way as well in goodnes as in power aswell in readines to do good as in abilitie I say Gods alsufficiency sets him a work to put himselfe out for the good of the creature above all that we can aske or think He is kind unto the unthankefull and to the evill Luke 6.35 He endureth with much long suffering the vessels of wrath fitted to destruction Rom. 9.22 Surely then for the first Use no man alive hath cause to complaine of God as if he wanted a good disposition Vse T is true there is much murmuring against God in the world under the title of fortune when affliction sicknesse poverty is upon people But for remedy we should know that sinne is the cause of all evill Do away thy sinne and God will quickly do away the evill thou liest under Blessings must needs come upon us and overtake us if we shall harken unto the voice of the Lord our God Deut. 28. verses 1.2 c. And curses for the contrary ver 15. c. It is impossible God should take displeasure against any without a cause The Lord is righteous in all his waies Ps 145.17 And we should for further remedy in the second place rather admire goodnes in our worst condition sith the attribute of justice and power must take place too Lamen 3.22 It is of the Lords mercies that we are not consumed because his compassions faile not Soules conflict p. 425. In the worst time saith Dr. Sibs there is a presence of God with his children When we are at the lowest yet it is a mercy that we are not consumed we are never so ill but it might be worse with us whatsoever is lesse then hell is undeserved Thirdly We are to know that if we be Saints those evills that befall us which seem to crosse this Doctrine of the infinitenesse of Gods goodnes do very much establish it For affliction befal the Saints from the depth of goodnes in God Not only upon such an ordinary account as we reade Psalmes 119.67 Before I was afflicted I went astray but now have I kept thy word Wherin two notable uses are expressed of afflictons to wit to reduce the Saints from their straying and to make them more exact in their conversation But I say further ver 75. I know Lord that thy judgments are right and that thou in faithfullnes hast aflicted me From faithfulnes that no good thing shall be withheld that may make us eminently hapy here hereafter In great goodnes was Joseph so afflicted and Job and Daniel cast into the Lyans den that they might be prepared for great honours and employments and also great discoveries of God It is much and sweete to an afflicted soule to see a token of the Lords love upon him and a signe of his being received into Sonship Heb. 12.6 For whom the Lord loveth he chastneth and scourgeth every son whom he receiveth But more to see faithfulnes power in great deliverances out of great straites out of the Lions den out of the Whales belly to carry through the red Sea rather then to leave to Pharaohs pride and crueltie But yet I have a great deale more to say of the wonderfull goodnes of God to some choise ones whom he fiteth in the furnace of great sorrows for great employments and enjoyments of himselfe in the creature here even in this life Vse 2 For the next use heere is a good ground of encouragement for all sinners and distressed souls to come to God For the Lord is good And if ye cannot tell what to say I will teach you a prayer which David taught me Psalme 17.7 Show thy marvellous loving kindnes O thou that savest by thy right hand them which put their trust in thee from those that rise up against them Ye may have much comfort in the consideration of Gods abundant goodnes whether it be that our sinns be very great or our sorrows even as it were hellish God gives much good with much goodnes to his people He gives all with all his heart he makes every step to them in blood and yet in delight parts withall to enrich them Lockier or our condition never so obscure great sinners hath God received great sorrows hath God removed and beggars from the dunghell hath God advanced And for such as have tasted the blood of Christ in their meat and drink and weare cloathes died therein and have all their salvations and comforts swiming to them on the streames of the blood of God Let them say that the Lord is good to the lowest Saint affliction is but the pulling
may appear many Do by what followeth 1. Such as violently rush upon dangers that they might avoid to the destruction of their owne life we read of Christ that when the Jews took up stones to cast at him he hid himselfe Joh. 8.59 Luk. 4.29 30. and went out of the temple c. John 8.59 And when as Nazareth they brought him to the brow of the hill whereon their city was built that they might cast him down headlong he passing through the midest of them went his way They abuse life therfore which run upon dangers wilfully and rashly 2. Such also abuse life this jewell as by imoderat eating and drinking and surffetting do shorten their daies As some have dyed in their Cups a fearfull signe and brand of Gods wrath and displeasure against their sin 3. Such as by intemperate courses and satisfying libidinous desires Capell wast their radical moysture and thereby shorten life It is noted by some that David was bed rid in or about the age that his Father begat him This is a giving of our years to the cruel and our honour unto others And it consumeth the flesh and the body Prov. 5.9 10 11. First the giving of a mans honour to another Secondly their years unto the cruell Thirdly their wealth to strangers Fourthly the bringing of sorrow and mourning upon themselves at last And lastly the consumption of the flesh and body of such intemperate ones And thou mourn at last when thy flesh and thy body are consumed Fourthly When men give themselves to ungodly courses whereby they bring themselves into the hand of the Magistrate and are cut off by his sword as many ye know come to hanging by their wickednesse And such shall at last be araigned for Murther because they did that which did tend to the destruction of their own lives 5. Such wicked men abuse life as travaile with pain all their dayes Job 15.20 To wit men of an unquiet and restlesse spirits The Originall word for a wicked man signifieth an unquiet motion unquiet is his name and unquietnesse is his both practise and portion alwayes are some raising stirs and acting Tragedies He travelleth with pain he is in pain as a woman in travell and whereas women that have hardest labour are but in travell many dayes some wicked men are in travell all their dayes painfull throws daily to bring forth mischief which causeth death O what an abuse of life is this Cannot men be contented to go to eternal pain in Hell but they must keep killing of themselves all the day long before they come there Such have wo sorrow contentions babling wounds without cause black and blew eyes A contentious man never wants wo. Sixthly this is an abuse for life when men from a cursed principle of Idolatry or Superstition shall abuse their bodies and macerate their flesh As the children of Israel sacrificed their children to Moloch in the Valey of Benhinnom and as seduced Papists whip and lash themselves like fools as they are to whom God will say who required this at your hands We read of Baals Priests that they cut themselves with Knives and Lancers till the bloodgushed out upon them c. 18.18 This is the effect of erronious seduced Consciences We have read strange stories of Eremites and Anchorites Of one I have read that chose rather to be burnt than to save his life out of Conscience of his Religion As in the West-Indians they will rather sacrifice their Children to their Hoggery Abamacho the Devill indeed rather then seem to be irreligious O what sorrows have men brought on themselves and miseries yea murthers upon others from erronious Consciences Hence such woful doings of late in England Scotland and Ireland no consideration being had of the worth of life 7. Wicked men abuse life by their own active malice And that diverse wayes First by entrapping themselves in those snares which they prepared for others As Haman built a Gallows for Mordecai and was hanged upon it himself Hest 7.10 Many out of malice dig pits for others and fall into them themselves Notable for this Writes the Psalmist Psalm 7.15 16. He made a pit and digged it and is fallen into the ditch which he made His mischief shall return upon his own head and his violent dealing shall come down upon his own pate So that many times none are greater enemies to any others whom they most malice then such malicious persons are to their own selves Secondly when mens malice makes them to weary and tyre out themselves to do mischief we read of some Jer. 9.5 That did weary themselves to commit iniquity and we know many that do even spend themselves out to nothing to wreack their malice upon others especially upon such as are godly and Religious Wicked men are often cruell in over burdening themselves The way of malice is often found to be a wearisome and destroying way to the actors themselves The Author of that History The travels of the old Patriarchs Kings and Prophets when he comes to write the motions of Antiochus Epiphanes who was a great King but of a most malicious spirit against the people of God He observes that in pursuance of his bloody designs he had run more hazzards and taken more tedious journeys to satisfie his malice and reach his ambitious ends then any of the Saints had done upon any command or service of God Upon which consideration he makes this excellent conclusion That wicked men take more pains to go to Hell and eternall destruction then godly men do in the way to eternal life and salvation 8. Wicked men abuse their life by their over earnestnesse to avoid those troubles which they meet withall in their life their earnestnesse to avoid trouble tumbles them into it A godly man is described eating the labour of his hands Psal 128.2 That is the very work which he doth feeds him and before he hath any reward for his work he findes a reward in his work On the other side the labour of a wicked man eats him The labour of his hand and the labour of his head eat him out Isa 27.13 Thou art wearied in the multitude of thy counsels The Prophet speaks there of the endeavour of the Caldeans to be rid of those evils which are threatned to come upon them and in chapter 57.10 of the same prophesie the Jews are said to be wearied in the greatnesse of their way 9. Upon their disappointment of their hopes wicked men do as it were kill themselves with grief when they cannot attain their end as they do kill themselves with labour and sinfull care to attain their end They use to hang between hope and fear while they are at work but when they see they tumble and cannot come at what they would have they fall into the Gulf of despaire and anguish of spirit And also somtimes in Gods judgment are afflicted with a fiercer pain then either of these even with the gripes
very fals yea Sathan himself with all his instruments as over-ruled and over master'd by God have this injunction upon them to further Gods good intendment to us and a prohibition to do us no harm O that we could see beauty and goodnes in every providence Vse 3 And lastly perfection is a communicable attribute There is still giving out God is a giving God therefore what James the Apostle saith of wisdome Jam. 1.5 If any of you lack wisdome let him ask of God c. So for all goodnesse and perfections go to God ask them of him that giveth to all men liberally and upbraideth not and they shall be given you pray for a perfect heart which Hezekiah had gotten Isa 38.3 I have saith he walked before thee in truth and with a perfect heart And this God requires of Abraham Gen. 17.1 Walk before me and be thou perfect Beloved God is a fountain and he communicates to the creature therfore ask and ye shall have seek and ye shall find knock and it shall be opened unto you especially I say beg a good heart of God a perfect heart I know we shall have some ignorant prophane wretches make their boast of this Though they cannot talk as others do and now and then rap out an Oath or two and take a cup too much or so yet they have as good a heart as the best But as Christ said to the Devill hold thy peace c. So must I bid such hold their peace never talk of a perfect heart one may know by your tongues and actions what your hearts are ever stark-naked nought And therefore do not deceive your selves in thinking ye have that which ye have not But seek unto this giving God for a good and a perfect heart the presence of which causeth God to look over and passe by many failings and the abscence whereof was the cause that neither Cain nor his offring was respected And to encourage you know that God hath enough And that is the last thing That God in this attribute of perfection or natural goodnes is infinite and incomprehensible 3. Prop. or Doct. I will not stand to prove the point who doubts it I have said enough here and there in my former discourse to make this truth evident God is absolutely good without beginning without end without limit Bonus dominus amabilis valde bonitatis ens non est finis without manner and measure anticipating and alone containing every good Hence is it that all things suck their sweetnes according to their capacity from God And the perfections of God have no efficient cause and want all limits So is Gods Vse 1 wisdom power essence infinite infinite also is his goodnesse and perfection All in God is his most simple and one onely essence And therefore let me advise you all in the first place to have a care how ye medle with this God who is so perfect and compleat Surely ye will meet with your over match Set not your selves against him Remember Pharaoh and consider what the Apostle Paul saith 1 Cor. 10.22 Do we provoke the Lord to jealously Reas 1 Are we stronger then he It is as if he should say it will not be for your ease nor profit so to do For first let men do what they will God is perfect in wisedom and cannot be deluded Secondly he is perfect in power and blessednesse and Reas 2 cannot be damnified Never was he defeated never lost he so much as the hair of a mans head The very blasphemies oaths and villanies of wicked men do not touch him in the least A good Note He suffers not by any thing for he is infinitely and incomprehensibly perfect And this by the way may bear up the spirits of Gods poor servants afflicted and cast down for their sins Their sins have not cannot touch God ye have not hurt God by your sins there is no harm done as we say if ye have made God in Christ your all Thirdly God cannot be hindered or Reas 3 retarded He transcends all impediments Isay 43.13 Saith the Lord there Yea before the day was I am he and there is none that can deliver out of my hand I will work and who shall let it as if God should say If I have a businesse in hand I would fain see that man that would hinder me But there be bars or nobles in the way for the word signifies either mark therefore the 14. vers Thus saith the Lord your Redeemer the holy one of Israel for your sake I have sent to Babylon and have brought down all their nobles and the Caldeaus whose cry is in the ships If Bars be in Gods way Nobles or Prelates or Kings themselves God doth but laugh at them Psalm 2.1 2 3 4 5 6. Heathen rage People imagine Kings set themselves Rulers take counsell Bonds must be broken they be resolute They will not allow of Christs wayes and will But he that sitteth in heaven shall laugh the Lord shall have them in derision Then shall he speak unto them in his wrath and vex them in his sore displeasure He must be King in Mount Sion in despite of men and devils What fools are men to blow feathers against Wals of Brass to beat water against the stream to thrust fleshy feet against Iron pricks that 's an expression Acts 9.5 It is hard for thee to kick against the prick And therefore what mad men are they that run upon God that run on his neck upon the thick bosses of his Bucklers as Job speaks Job 15.26 The folly of men is seen first in thinking to match perfection But secondly it is far worse to think to be too hard for God who with one blast of the breath of his nostrils can blow all his enemies into hell yea all the world to nothing Vse 2 Secondly Is God infinitely and incomprehensibly good and perfect as hath been shewed and the Author and worker thereof in all things created then let us learn that none hath done any thing for the Lord that came not from him first O consider this ye that advance nature above God Whatsoever goodness is in you either by creation or recreation comes from this fountain Jehovah blessed for ever Sacrifice not therefore to your own nets and burn not Incense to your own yarn Give God the glory and praise of thy wit wealth health deliverance and especially of saving grace What hast thou that thou hast not received Vse 3 A third Use shews us the extream folly of the wise men of the world so called that think to shew their wisdome and make themselves happy by heaping up many creatures riches pleasures honours and the like Might not all that these can do and much more be had in one most perfect And yet how lamentably do men hunt after the Butterflies of this world Frustra sit per plura quod fieri potest per pauciora with labour care and
God will no further look upon us then we perfectly aime at his glory in every thing what would become of us had we not a Christ Seeing selfe ends will so mingle themselves with one best performances have we not cause to blesse God for Jesus Christ 't is our duty and let it be our practice to blesse God for Jesus Christ To Summe up all Holy men have holy minds their holy minds are fixed upon God The will word and workes of God and Christ are coppyes before their eies and lastly holy men ayme at Gods glory and not themselves for they are swallowed up in God and know whom they have believed therefore I commend in all these respects God to be eminently and causally holy Now le ts come to make some use and application of this truth Vses of the Attribute of holinesse in God that the Lord our God is holy that holines is an attribute of Gods And first by way of information it teacheth us that holines is not to be contemned nor such as labor after it is not to be set light by nor holy persons despised Wo therefore to those that despise holy persons this must needs be an heynous offence why Sirs what do ye mean Holines is an attribute of God and can that be base or despicable which God takes and makes to be one of his owne attributes one of his names which must not be taken in vaine much lesse not trampled upon Are such to be blamed that desire to be like God to be holy as their father which is in heaven is holy what horrible wickednesse is this to mock at holy people as to twit them with holinesse is to mock at God those that do so are like unto such wretched servants in a house as will dog and misuse a childe in the family because it is like his father whom they yet take wages off and live by and can not live with out little do men think to what a pitch of sinfulnesse their carriage this way doth amount unto though many think it nothing to mock at holy people yet is it a very great sinne And yet what is more in disgrace then holynesse who more despised then pure and holy soules Oh these are your pure folkes these are the holy sect and the like scoffing speeches If a man do but looke towards the wayes of holynes he is streightway had in derision by prophane people How do parents abuse their owne children even among us in this place if they do but looke towards Sion and even weep for mad Alas poore soules Oh that I had but bowells to pitty you as there is cause Do ye know what ye do Let me tell you yee mock at that which must be in your selves or ye shall not see God Heb. 12.14 and holynesse without which no man shall see the Lord yea ye mock at that without which ye cannot serve the Lord. Josh 24 19. Ye cannot serve the Lord for he is an holy God c. Such as despise holynesse cannot serve God so this is the first use If you should have thoughts of indignation against people because they be holy ye would plainly declare that ye are none of Gods servants none of his worshippers and as first I said that ye shall not see his face in mercy so much for that they that labour to be holy are not to be condemned nor holynesse which is an attribute of God contemned Secondly If holinesse be an attribute of God then it further Vse 2 teacheth us that God must needs like of holinesse and delight in holy persons For all Gods attributes are pleasing to him and this being one of them he must needs take pleasure in this This clearly follows where God doth finde but a sparkle of himself he must delight necessarily in it because of his holiness as hath been abundantly manifested in the foregoing part of this discourse he runs with joy to his the workmanship of his own spirit And this is not onely a Use of information but of comfort also exceeding great comfort to those that are taken out of this widâ— world and set into Christ the root of Jesse the root of holinesse The spirit of glory and of God resteth on you saith the Apostle Peter 1 Epist c. 4.14 which may rejoyce under their reproaches for the name of Christ when a soul loves God and is seeking to set up his glory this is matter of great joy because they are partakers of his holinesse O well shall it be with such and happy shall they be Psal 128.2 The Apostles Acts 5.46 Departed from the presence of the Council rejoycing that they were counted worthy to suffer shame for his name And so may all holy ones be their outward condition what it will Vse 3 Thirdly Such as would become acceptable to God must labour to become holy persons for this is that which the Lord calleth for Lev. 11.44 45. and cap. 19.2 Ye shall be holy for I am holy this is that the Lord calleth for from all persons nothing will give him content but this you know the saying likenesse makes love And here it takes place if you will have God to love you you must labour to be like him Nothing will please him but holinesse if you would give the fruit of your body for the sin of your soul yet that will not give him content But ye must be holy the reason is given because the Lord your God is holy Be exhorted therefore to labour for holinesse To move you consider first the excellency of this grace Motives to labour for holines it is of the divine nature it is most excellent The excellency of a thing will make a man to labour for it excellent things are the objects of wise mens desires and labours Now there is nothing so excellent as holinesse for that is to be like God And therefore why do ye spend your money for that which is not bread and for that which will not profit you but is vain and like a shadow Riches get wings and flie away labour therefore for that which when once you have will never forsake you in life or death or judgment And therefore the excellency herof thus considred should never let us be quiet til we have gotten some evidence that we have in some measure attained unto this holines even holines which is one of Gods attributes Secondly consider this too holines is a thing which every man is without There is not so much as one sparkle of holines in any man by nature for we are wholy defiled with sin Ever imagination of the thoughts of mans heart is only evil continually Gen. 6 5. How can man be cleane that is borne of a Woman Job 25.4 the interrogation there is a vehement negation How can that is it cannot be But we are all as an uncleane thing and all our righteousnes are as filthy rags Isaiah 64.6 There is none righteous no not one there is
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 as 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 T is 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 ly 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 mercie 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 Vse 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 a 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 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 1â—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