losses pains and shame might either have an end or some kind of comfort mingled with them as the miseries of this life have they might in some sort be accounted more tollerable Now since it is without all doubt most certaine that as the happinesse of the blessed is to continue for ever without mixture of misery so the unhappinesse of the damned shall for ever be without any temper or mixture of comfort they must necessarily be accounted blind and foolish that labour not with all their might and strength to come to the Kingdome of heaven and heavenly blessednesse through all tribulatious and perills infamie and death all which the Apostle calls but light and momentanie And if any should happily mervaile why a most mercifull GOD hath appointed so sharpe and lasting punishments for the sins of men which quickly passe away and seeme not so grievous let him heare St. Augustine whosoever thinkes this condemnation too much or too unjust cannot measure how great the iniquity was in sinning when there was such a facility not to have sinned and againe Who can sufficiently declare how great a sinne it may be not to obey in an easie matter and in the command of such a power and so great a punishment terrifying this he speakes of Adams sinne but there is the same reason for all sinnes for if we will weigh with just balances we shall finde that all sinnes and offences are most grievous in three respects 1. First it is a fearefull thing that the creature should not obey the Creator confidering the dignity of the Creator is infinitely distant from the basenesse of the creature 2. If the commands of the Creator were heavy and hard yet the creature is bound to obey them but his Commandements are not grievous saith St. John and our Saviour saith that his yoke is easie and his burden light how great an offence is it then that the wormes of the earth should not obey their Creator in so easie a matter 3. If GOD had not threatned sinners with the punishment of everlasting death man perhaps might have covered his sinne with excuse but since GOD by his Prophets and Apostles hath so perspicuously denounced everlasting punishment for sinne who can excuse the contumacie of offendors 4. Lastly if the faults of the damned were not eternall we might mervaile why the punishment of sinne should be everlasting But forasmuch as the obstinacie of the damned is eternall why doe we mervaile though their punishment be eternall And this obstinate will in evill which shall be common with the damned and the Devils this perverse and averse will from GOD which will ever remaine immoveable and firme with them causeth just and holy men to abhorre sinne more then hell Edmer the English man writeth thus of Anselme My conscience beares me witnesse I lye not I have often heard him professe that if he should see on this side the horrour of sinne and on that side the paine of hell and that of necessity he must be plunged in one of them he had rather choose hell then sinne Another thing he was woont to say no lesse wonderfull That he had rather be in hell pure from sinne and innocent then reigne in heaven defiled with the spot or staine of sinne If this holy man so spake and thought because being enlightned by GOD he knew that the grievousnesse of sinne was greater then the paines of hell how much more GOD who searcheth the wickednesse filthinesse and perversitie of sinne to the bottome and will most justly punish and judge it to be most worthy of that punishment which he hath appointed for it from eternity Therefore be not deceived erre not be not like to those who professe themselves to know GOD but deny him by their workes for many have saith but in habit not in act like a sword hidden in a scabbard If they would beleeve in act and by beleeving would seriously consider that GOD is faithfull and just and without doubt hath prepared grievous torments for the wicked never to have end nor to be tempered or qualified with any comforts it could not be that they should consume their time as they do drinking iniquity like water that is so easily so without feare yea with much pleasure and delight without any reluctancie as if there were a reward not a punishment due to sinnes and sinners But let us all beleeve most assuredly and by beleeving seriously consider that GOD in this life is a Father of mercies and ready to pardon the sinnes of all truly penitent and withall that the same GOD after this life wil be altogether a GOD of vengeance and will inflict that punishment upon unrepentant and obstinate sinners which he hath prepared and commanded to be preached and foretold by his Prophets and Apostles and left upon record in writing for the information of posterity For so it will come to passe that by feare of intollerable paines and the hope of great rewards as lifted up by two wings we shall securely passe and escape the perills of this life and come and attaine to rest and life eternall and that through the merits of our Lord and onely Saviour Iesus Christ Amen The end of the Booke A TABLE OF the Degrees or Ascents to God-ward 1 BY the Consideration of Man fol. 1. 2 By the Consideration of the Greater World fol. 29. 3 By the Consideration of the Earth fol. 55. 4 By the Consideration of Water especially of Rivers and Fountaines fol. 77. 5 By the Consideration of the Ayre fol. 107. 6 By the Consideration of Fire fol. 127. 7 By the Consideration of Heaven the Sun Moone and Starres fol. 157. 8 By the Consideration of the reasonable soule of Man fo 185. 9 By the Consideration of Angels fol. 213. 10 By the Consideration of the Essence of GOD fol. 239. 11 By the Consideration of the greatnes of Gods power f. 272. 12 By the Consideration of the greatnesse of the Speculative or Contemplative Wisedome of GOD fol. 297. 13 By the Consideration of the Practicall or Operating Wisedome of GOD fol. 315. 14 By the Consideration of the Mercy of GOD fol. 358. 15 By the Consideration of GODS Iustice fol. 385. FINIS July 31. 1637. Perlegi librum hunc cui Titulus est IACOBS LADDER nec in eo quicquam reperio quò minùs cum utilitate publica imprimatur SA BAKER Psal 49. 20. Iob. 35. Iob 5. 14. 12. 25. Es 59. 10. Act. 1. 11 Ex. 19. 21 1. 1 Chro. 16. 11. 22. 19. Am 5. 4. 6. 2. 1 Chro. 28. 9. 3. 2 Chro. 20. 3. 30. 18. 34. 3. Ps 27. 9 16. 9 4. Deut. 4. 29. c. Ps 9 10. 69. 33. Esay 45. 19. La. 3. 25. 5. Acts 17. 1. 2 Chro. 19. 3. 〈◊〉 27 6. 1 Chro. 15. 13. 2. Sap. 1. 1. Mat. 5. 8. Ephes 5. 5. 3. I am 4. 6. 1 Chro. 13. 9. 4. Eccle. 25. 11. Ps 14. 1. 5. Esay
all away and that it is sometimes mercy not to remove misery that a place may be prepared for greater mercy The Apostle prayed three times to have the prieke of the flesh taken from him but was not heard because Gods power might be shewne in weaknesse GOD tooke not away from Lazarus the misery of poverty and sores that with the greater mercy he might be carried by the Angels into Abrahams bosome and where would there need the worke of mercy from the rich if there were not poore hungry thirsty naked sicke pilgrimes and prisoners upon whom they should be exercised and if there were no tentations of the Devill where should be the reward for them which withstand them if labours and sorrowes were not where would be the crowne of patience and if no persecutors what would become of the crowne of Martyrdome and therfore in this pilgrimage both of these sayings may be true that the Earth is full of miseries because even sinnes themselves are miseries and great ones and the earth is full of the Mercy of the LORD because conversion of sinners and many almost infinite spirituall and temporall blessings of GOD what are they but continuall and great mercies of the LORD our Creator Let us then give thankes to our good GOD for his mercies in that as our tribulations increase in this our pilgrimage so our comfort increaseth by his mercy to us Thy mercy reacheth to the heavens saith the Psalmist to GOD because there shall be mercy without misery and because mercy shall take away all misery altogether Now the longitude or length of Gods mercy is his long suffering or patience which the Scripture useth to joyne with mercy as a part or species of it for so speaketh the Psalmist The LORD is full of compassion and mercy long suffering and of great goodnesse And indeed the long suffering or patience of our most mercifull LORD is very admirable such as we cannot finde either in masters towards their servants or in parents towards their children though both sorts of them be men 1. And first GOD is long suffering towards sinners expecting them with incredible patience sometimes from their childhood to the extremity of old age bearing the breaking of his Law and the tearing of his name and in the meane time doing them good from heaven giving them raine and fruitfull seasons replenishing them with food and their hearts with gladnesse as the Apostle speaketh And where will you finde among men either a master or a parent so gentle and facile who if he perceive himselfe to be sleighted or abused by his servant or son and that they persevere long in this obstinacie at the last doe not turne them out of dorâ—s But the mercy of the LORD is not overcome by the wickednes of men but it dealeth patiently with them not desiring that any should perish but all men to come to repentance and even making as though he saw not their sinnes because they should amend 2. Againe his patience is seen more in that many sinners by his grace are drawne out of the lake of misery and the mire of dregges and of children of darknesse are made sons of light and from the guilt of eternall death to the adoption of the sons of GOD and called to the hope of the Kingdome of heaven and though they relapse often to their former filthinesse and ingratitude yet are they not forsaken by the long suffering of GOD but are lovingly expected and invited to repentance and if they shall heartily repent at any time they are received to a kisse of peace and attonement and restored to former favour as the prodigallson was of a most mercifull Father It was not without cause that St. Peter demaunding of our Saviour how often he should forgive his brother sinning against him was thus answered by him I say not unto thee unto seaven times but unto 70. times seaven times for he would have us do the same which he himselfe doth in pardoning sinners And he hath set no bounds to his reconciliation but onely the end of our life for as long as we live if it be to 100. yeares or upward yet wee are received at any time before death by a most loving Father if after many relapses we seriously repent there is no repentance comes too late if it be serious and from a heart truely contrite and humble to receive mercy from GOD. But yet no man ought therefore to abuse the lenity and goodnesse of GOD and deâ—erre his repentance from day to day seeing no man knowes what houre or day the soule will leave the body and appeare before the Tribunall of a most lust ludge but rather all men should be invited and allured to repentance by this so great and incredible goodnesse of GOD For if GOD be so gracious towards sinners often relapsing how great will his favour be to those who after they have once tasted of it can never be drawne to be separated from it notwithstanding any tentations beating against them 3. There is also another admirable patience and long suffering of GOD which he useth in tollerating the offences of godly men for GOD of his goodnesse hath made us of enemies his friends sons of servants and heires of his Kingdome being guilty of eternall death and yet such is our ingratitude that we daily render evill for good for if the Apostle said In many things we offend all what may wee say who stand in so farre a distance from the Apostles perfection for wee talke with GOD in our prayers and presently we are distracted by our imagination with other thoughts and as it were turne our backs to GOD What Master would suffer his servants standing before him and speaking to him to turne to his fellow servants as it were in contempt of him and to talke with them What shall I say of idle words of vaine thoughts of unfruitfull workes of excesse in diet sleepe apparrell and play of our negligence and loose cariage in our holy service to GOD of our omission of brotherly correction and of innumerable other offences wherein wee daily offend and yet our GOD is good and gracious and of great mercy to all them that call upon him he beares with this rudenesse and incivility and as I may so speake this foolishnesse of his children which certainely men would not indure at the hands of men for he knoweth whereof we are made and deales with us as a mother with her little childe whom she cherisheth and nourisheth though perhaps it strike her Yet though GOD beare with many of our offences here because they doe not so breake the bonds of his love as to deprive us of the right of our inheritance yet they shall not goe unpunished in the day of judgement when we shall give an account of every idle word unlesse we shall in the meane time wash them away by teares of repentance But to end
divers offices ascend descend walke runne move feet armes and hands upwards and downwards every way neither doth the ayre which is diffused in all places any thing at all hinder them insomuch as if it were not of a corporeall but of a spirituall substance and nature nay indeed as if it were nothing at all Laftly the ayre hath a propertie serving for the benefit of Man that is it changeth it selfe into every forme and suffereth it selfe to be divided and as it were broken asunder to comply to the service and use of Man so that it seemeth to be given to him as a Master and instructor to him in humility patience and charity But that which should chiefly stirre up and kindle in thee the love of thy Creator is that the ayre doth represent the great sweetnesse and gentlenesse of thy maker to men For doe but recollect thy selfe and seriously consider his goodnesse thou shalt finde that thy GOD is ever present with his creatures ever working with them and of such infinite gentlenesse that he accommodates his working to the severall condition and nature of them all as if he should say with the Apostle I am made all things to all men that I might by all meanes save some hee worketh together with necessary workes that they may worke necessarily with voluntary that they may worke voluntarily with those which are free in their working that they may worke freely The fire he moveth stirreth and helpeth so that it may ascend the earth that it may tend downeward the ayre that it may glide by declive and bending places the ayre that it may passe which way soever it be driven starres that they may keepe alwayes in a circular motion herbs furittrees and plants that they may bring forth fruit according to their natures creatures upon earth in the water and the ayre to doe those things which are agreeable to their nature And if the goodnesse of GOD be so eminent in cooperating with his creatures in the worke of nature what may we thinke it to be in the workes of grace He hath given man free power of his will but so as that he will governe him by his command terrifie him with destruction and allure him by his bounty He will have all men saved but so as that he will also have them to be willing and therefore he sweetly prevents excites leads and guides them in such manner as is most admirable These are the meanes which the wisedome of GOD hath found out for the good of Man of which the Prophet Esay speaketh in these words Praise the LORD call upon his Name declare his Workes adinventiones ejus say some among the people And certainely the wicked sometimes hee terrifies exceedingly sometimes perswades them lovingly sometime admonisheth them mildly and sometime correcteth them mercifully as he in his wisedome thinkes expedient and agreeable to their conditions and inclinations Observe how tenderly he dealt with the first transgressor Adam saith GOD where art thou his answer was I heard thy voyce in the Garden and was afraid because I was naked I hid my selfe the LORD replyed with the like meekenesse Who told thee that thou wast naked Hast thou eaten of the tree whereof I commanded thee that thou shouldst not eate and by this gentle correction or insinuation Adam without doubt repented as the Scripture saith Shee that is the Wisedome of GOD preserved the first Father of the World that was formed and kept him when he was created alone and brought him out of his offence Observe againe how gently and sweetly he by his Angell in the Booke of the Iudges rebuked and provoked the people of Israel to repentance What shall I say of the Prophets who in all their sermons as we may call them teach this and beate upon this that GOD desires not the death of a sinner but rather that he should returne and live They say saith GOD by Ieremie if a man put away his Wife and she goe from him and become another mans shall he returne unto her againe shall not the land be greatly polluted But thou hast played the harlot with many lovers Yet returne againe to me saith the LORD And by Ezechiel Thus ye speake and say If our transgressions and sinnes be upon us and we are consumed because of them how should we then live Say unto them as I live saith the LORD I desire not the death of the wicked but that the wicked turne from his way and live turne you turne you from your evill wayes for why will ye die ô ye house of Israel But to let passe the wicked and consider how great GODS more then Fatherly meeknesse and gentlenes is to those that feare and hope in him Holy David is desirous to expresse it Looke how high the Heaven is in comparison of the Earth so great is his mercy also toward them that feare him And Like as a Father pittyeth his owne Children so is the LORD mercifull to them that feare him And The mercifull goodnesse of the LORD endureth for ever and ever upon them that feare him And in another Psalme Taste and see how gracious the LORD is blessed is the man that trusteth in him and againe Truely GOD is loving unto Israel even to such as are of a cleane heart And againe GOD saith by Esay Can a woman forget her childe and not have compassion on the sonne of her wombe though they should forget yet will not I forget thee and Ieremy in his lamentations The LORD is good to them that trust in him and to the soule that seeketh him Now if I would adde what the Apostles testifie of his Fatherly tendernesse to the Godly I should never make an end Take one place for all the rest of St. Paul Blessed be GOD even the Father of our LORD JESUS CHRIST the Father of mercies and Gâ—D of all comfort which comforteth us in all our tribulation c. he saith not that GOD is our comfort barely but of all comfort and not that hee comforteth us in some but in all our tribulation And to end this point take the words of St. Prosper Grace saith he exceeds all justification by perswading in exhortations admonishing by examples terrifying by dangers provoking by miracles giving understanding inspiring counsaile enlightning the heart and endowing it with affections of Faith c. If then thy Creator bee so loving and kind to his servants and with such incredible patience and meeknesse beares with sinners for their conversions comforting the just that they may proceede and grow in righteousnesse and holinesse oughtest not thou to beare the infirmities of thy neighbour to gaine all men to thy GOD Consider with thy selfe to what sublimitie and excellencie the Apostle exhorts thee when he saith Be yee followers of GOD as deare Children And walke in love even as CHRIST hath loved us c. Imitate the
Christ and the thiefe confessed him This is true but could not Christ have looked upon Iudas as he did upon Peter and could he not infused that effectuall grace into Iudas which can be rejected by no hard heart and could not Christ have given faith and repentance to both the theeves as to one or have suffered both of them to have died in their sinnes as he did one of them and who can give a reason why GOD translated some least wickednesse should alter their understanding as is said of Henoch and not others but suffers them to become evill of good men and to finish their dayes in wickednes What shall we say of whole Countries whereof some are sooner some later called to that faith without which none can be saved He that hath not beleeved is already judged saith the Apostle and againe Whosoever calleth upon the name of the Lord shal be saved But how shall they call on him in whom they have not beleeeved c These are Gods highest secrets and most deepe which he hath placed in the abysse of his wisedome which the Apostle admires but opens not when he cryes out O the depth both of the wisedome and knowledge of GOD how unsearchable are his judgements and his wayespast finding out Who knew the minde of the LORD or who was his counsailor This onely we may knâ—w that there is no iniquity with GOD and that in the last day there will be none but must confesse and say Just art thou ô LORD and just are thy judgements and this use we may make of this secret that no wicked man despaire nor any good man presume of his salvation and that good men distrust not of any mans conversion let them pray for all and be sollicitous of their salvation and on the other side let none though good and holy grow insolent considering no man knowes what to morrow may produce but let every man workâ— his owne salvation infeare and trembling Now all these things considered strive by good workes to make thy vocation and election sure saith St. Peter and what these workes are the Apostle St. Iohn tells us Little children let us not love in word neither in tongue onely but in deed and truth It is love without which no man is saved and with which no man is condemned and love is shewed by workes when any man neither out of hope of temporall retribution or out of extraordinary and inordinate affection to the creature but in hearty and pure love to GOD and his neighbour either gives almes liberally to the poore or forgives injuries to his enemies and that not onely for a time but he which endureth to the end shal be saved Therefore the Apostle saith Give diligence that is be earnest anxious and sollicitous in the businesse or worke of eternallsalvation And truly if there be any probable argument of Gods election this is it when a man being more sollicitâ—â—s of his salvation then of any other thing ceaseth not to pray to GOD for the guifts of true repentance true humility perfect love and charity and perseverance to the end and not onely satisfied with prayer but strives to seeke the Kingdome of heaven and the righteousnesse thereof and to findâ— it with all his force and strength DEGREE XIIII By the Consideration of the Mercy of GOD. THe spirit of GOD in holy Scripture doth wonderfully excell this mercy of His insomuch as he preferres it before all the rest of His workes for so saith the Psalmist The LORD is loving unto every man and his Mercy is over all his works We shall easily see the magnitude of this divine attribute if we diligently consider it according to the 4. former dimensions The latitude of Gods mercy consists in this that GOD and GOD alone can deliver us out of all our miseries and this he doth not for any benefit to himselfe but out of the love which he hath and beareth to all things created It is true that created things can take away some miseries as bread hunger drinke thirst clothes nakednes and knowledge ignorance and so of the rest but no creature can take away all miseries besides there are some miseries which are so much the more grievous by how much the more hidden and inward and none can give ease or remedy to these but GOD onely such are the snares of the Devils who are many most subtill powerfull and ill affected to us such also are the errors and blindnesse of the minde and of an erroneous conscience which we see not in our selves so that oftimes we seeme to be very well touching the inward man when as indeed we are in a miserable plight and dangerous and who can deliver us from these maladies but onely the Almighty Physician And therfore when GOD heales us of these infirmities and we have no feeling of the cure we never returne him thanks and so it may truly be said of us that GOD is good to the unthankfull and evill for we scarce know the least part of Gods benefits neither give him thankes for them with that devotion and humility we ought Againe created things not onely take not away all miseries but some few and those they take not away from all men but from a few It is GOD onely that can deliver all men from all miseries and although he doe not take all from all men yet there is no man who participates not of some mercy of God for as King David saith The earth is full of the goodnesse of the LORD and as our Church in the Liturgy saith O GOD whose nature and property is ever to have mercy because it belongs to him to take away misery who wanteth misery and to him onely it appertaines to free all men from all misery that onely is free himselfe from all misery and who is he but onely GOD who is pure act and the chiefe good and from whose essence proceeds all blessednesse O that thou couldst but attaine by thy thoughts what a life is that of GOD thy Father which is elevated above all misery and is pure and altogether happinesse it selfe how wouldst thou desire to be lodged in his brest that it might be said of thee There shall no evill happen unto thee neither shall any plague come nigh thy dwelling But thou wilt say If GOD can take away all miseries from all men why doth he not so being a Father of mercies that is a most mercifull Father whence comes it that so many miseries abound in mankinde under the goverment of a Father of mercies why is it rather said The earth is full of the mercy of the LORD then the earth is full of misery It is true that GOD can take away these and all miseries but he onely removeth those which his wisdome thinketh fit to be taken away And the wisedome of GOD thinketh it not expedient for men themselves to take them
this point GOD is mercifull and long suffering he will not alwaies be chiding neither keepeth his anger for ever The height or altitude of Gods mercy comes next in order to be spoken of which is taken from the cause moving him to be mercifull which certainly is most high and exalted above the heavens according to that in the Psalme His mercy reacheth to the heavens and Mercy shall be set up for ever thy truth shalt thou establish in the heavens which mercy of his differs from that of men in diverse respects 1 Some men are mercifull to other because they stand in need of their helpe and this is the lowest Degree of mercy because it reflects upon their owne profit and commodity as to our Dogges Horses and other cattell 2. Others are pittifull for coâ—sanguinity or friendship because they are our children brethren friends or familiars to whom we extend our mercy and this is a Degree a little higher and begins to have some reason or resemblance of vertue 3. Lastly others are mercifull because they are their neighbours and in that respect men created by the same GOD out of the same mould and therefore they make no difference whether they be friends or enemies good or bad kindred or strangers but pitty all alike whom they know to be created after the image of GOD and this is the highest Degree that mortalls can reach unto But GOD hath pitty upon all things because they are his creatures and especially upon men because they are his images and more specially yet upon good men because they are his children heires of his Kingdome and coheires with his onely begotten Son But if thou wilt demaund why GOD created the World why he made man after his owne image why he hath justified the wicked and made them heires of his Kingdome nothing at all can be answered but because he would and if thou askest why he would nothing can be said but because he is good for goodnesse diffuseth and communicateth it selfe willingly In heaven hath hee established his mercy and from his highest habitation from the heart of the Father hath it descended and filled the earth The earth is full of the mercy of the LORD saith the Psalmist Therefore as he found matter enough in us to deserve punishment so hee found enough in himselfe to have mercy upon us Lift up thy selfe then and with the eyes of thy mind in that high fountaine of mercy behold that purity mixt with no intention of his owne profit and when thou hearest the Schoolemaster of all men perswading and saying Be mercifull as your heavenly Father is mercifull strive as much as thou canst to have not onely compassion upon thy fellowservants but be mercifull to them with that pure affection which our heavenly Father pitties us If thou remit an injury to a detractor or malicious accuser doe it heartily committing the offence to perpetuall oblivion for our Father forgets our offences saith Ezechiel and Looke how wide the East is from the West so farre hath he set our sinnes from us saith David least they should doe us harme any longer If thou givest almes to a poore man understand that thou dost rather take then give because he that giveth to the poore lendeth upon usury to the LORD as Solomon saith and therefore give it humbly and reverently not as an almes to a poore man but as a present to a Prince If thou sufferest any ill to profit thy necessitous neighbour consider how farre short thou comest of thy Lord who gave his life and blood to doe thee good So it shall come to passe that without hope of earthly reward or any itch of vaine glory and out of the pure and onely love of GOD and thy neighbour thou shalt be a good proficient in the Schoole of mercy In the last place the depth of Gods mercy comes to be considered and as the height of it shines chiefly in the cause so the depth seemes to be sought in the effects Therefore that mercy which descends onely to words hath little depth in it but may rather be called superficiall and that mercy is to bee reputed more deepe which relieveth and refresheth those which are in misery not onely with comfortable words but reall deeds and benefits and that the most deep of all other which helpeth those which are miserable not onely by speaking and giving but in suffering and co-assisting in labours and sorrowes Now our GOD of whose mercy is neither number nor end is by all these wayes mercifull to us 1. For first hee hath sent comfortable letters his holy Scriptures to us as it is said in the Booke of the Maccabees we have the holy bookes in our hands for our comfort And not onely doth GOD speake to us and promise us ayd and protection by his letters but by the sermons of preachers who are ambassadours to us for CHRIST in this pilgrimage I will hearken saith David what the LORD GOD will say concerning me for hee shall speake peace unto his people and to his Saints that they turne not againe 2. Againe the benefits wee receive by Gods mercy in cuâ—ing our manifold miseries aswell temporall as spirituall are so many as that they cannot be numbred for every where he crowneth us with mercy and loving kindnesse that is he compasseth us on every side with the benefits of his mercy 3. Thirdly his mercy descended by the mystery of the Incarnation to labours sorrow hunger thirst ignominie reprâ—â—ches stripes and wounds to the crosse and death to redeeme us from all iniquity and from everlasting death due to sinne Câ—n there be any abysse more 〈◊〉 to which the mercy of God could descend yes there is for he did not this out of due debt but of meere grace He was offered because hee would saith Esay for who compelled the Son of GOD who thought it no robbery to bee equall with GOD to take on him the forme of a servant to make himselfe poore for us that we through his poverty might be made rich and to humble himselfe to death even the death of the Crosse to quicken and exalt us certainely it was onely his love that forced him his onely mercy compelled him And yet there is another thing more deep a deeper degree for in this worke of our salvation hee would have us communicate and participate in his glory and honour The Angels song seemed to be a fit division Glory to GOD in the highest and peace in earth the honour to GOD the profit to men but the mercy of GOD would have all the profit to be ours and the honour part his part ours 4 Lastly the mercy of GOD is most profound and deepe towards men especially good men and fearing GOD in regard that this mercy exceeds the affection of Father or Mother then which upon earth wee finde none greater Can a woman forget her child saith the
Prophet Esay and not have compassion on the Sonne of her wombe though she should forget yet will I not forget thee And the Psalmist Like as a Father pittieth his owne children even so is the LORD mercifull to them that feare him And least any should say that there may be parents found whose love is sometime changed into hatred The mercifull goodnesse of the LORD endureth for ever and ever upon them that feare him and for the continuance of this his mercy the Apostle maketh us secure when he calls GOD The Father of mercies and GOD of all consolation and therefore hee is not onely a Father of them that feare him but a most mercifull Father and most ready to comfort his children for hee taketh away and easeth them of the miseries of their afflictions and tribulations which hee judgeth fit to deliver them from and in that respect shewes himselfe a Father of mercies and in those miseries which he thinketh not expedient for them to be taken away hee endueth them with unspeakeable comfort whereby they may beare them with ease and in that regard hee declares himselfe to bee a GOD of all consolation Now the Apostle calleth him the GOD of all consolation for two causes 1. Because GOD knoweth how to comfort his in every kind of tribulation which certainely the world cannot doe because it oftimes understands not the cause of the affliction and therefore it was that Job called his friends miserable comforters because they knew not the cause of his disease and misapplyed the cure Or else sometimes the tribulation is so great that no humane comfort can asswage it but GOD is a most wise and omnipotent Physician hee can cure any disease and therefore the Apostle saith that he comforteth us in all our tribulation 2. Secondly GOD is called GOD of all Consolation because hee knoweth how to comfort us so plentifully that it is better to suffer tribulation with such comfort then to want both as in the case of Martyrdome Therefore no mervaile if the Apostle said I am filled with comfort and am exceeding joyous in all our tribulation and againe Which comforteth us in all our tribulations that we may be able to comfort them which are in affliction And what thinkest thou of this so large deepe daily pure and immense mercy of GOD who needs none of our goods and yet out of the abundance of his love is so sollicitous of his poore servants as if all his good depended on them What thankes therefore wilt thou returne to him what canst thou ever doe to avoyd the staine of ingratitude for such mercy at the least endeavour asmuch as thou canst to please him And because it is written Bee mercifull as your heavenly Father is mercifull and Love thine owne soule begin first carefully to finde out the miseries of thine owne soule for the miseries of the body are obvious enough and there is no need to admonish a man to pittie his body for if it want meate or drinke but one day or sleepe but one night or by chance receive a wound presently we bewaile the case of it and seeke remedy for it But the soule may fast whole weeks without food or lye languishing with infirmities or peradventure lye dead and no body lookes after it no body hath compassion of it Therefore visite thy soule often examine the severall powers of it whether they be well or not whether they profit in the knowledge and love of the true good or on the other side whether it be ill affected with ignorance or languish with concupiscences of diverse kinds whether the mind be blinded with malice or the will corrupted with the disease of hate or pride and if thou findest thy soule in this evillstate call unto GOD and say Have mercy upon me ô LORD for I am weake Seeke spirituall Physicians and use remedies in time Then pitty other poore soules where of a number perish and yet CHRIST died for them O if thou didst but know and well weigh the price of soules that is the pretious blood of the Son of GOD and withall the exceeding great slaughter of them by the infernall wolves and roaring Lyons the Devils certainely thou couldst not choose but with all thy heart take compassion on them and labour aswell by prayer to GOD as by all other meanes to obtaine their deliverance Lastly have compassion also upon the corporall necessities of thy neighbour and that not in word onely but in workes and truth remembring alwaies that Blessed are the mercifull for they shall obtaine mercy DEGREE XV. By the Consideration of GODS Justice compared with a Corporall magnitude THe Iustice of GOD in holy Scriptures is taken foure wayes 1. For Vniversall Iustice or Righteousnes which containes all vertues and is the same with sanctity or goodnesse The Lord iâ— righteous iâ— all his waies and holy in all his workes 2. Secondly it is taken for Truth or faithfullnes as in another Psalme That thou mayest be justified in all thy sayings 3. Thirdly for dâ—stributive Iustice Iustice in rewards according to that of St. Paul A Crowne of righteousnesse is layd up for me which the Lord the righteous Iudge shall give me at that day 4. For revenging Iustice Iustice punishing offences as it is in another Psalme Vpon the ungodly he shall raine snares fire and brimstone storme and tempest this shal be their portion to drinke The greatnesse therefore of this divine Iustice will appeare the better if we consider the latitude of universall Iustice the length of it that is his truth and faithfulnes the height of it in Gods distributing rewards in heaven the depth of it in scourging the wicked with eternaâ—l punishments in hell To begin with the latitude That is said to be universall Iustice or Righteousnesse in men which disposeth a man to carry himselfe in all his dealings according to all Lawes and by that hath in him all vertues aswell theologicall as morall But there is one vertue above the rest which containeth all other vertues and commands and rules the acts of them directing them to the last end and this is called love which vertue although in it selfe it be but particular and but one of the Theologicall vertues yet it may be truly called universall for it disposeth a man to behave himselfe well both to God and towards his neighbour and thereby fulfilleth the whole Lawe for so speaketh the Apostle Love doth not evill to his neighbour therefore is Love the fullfilling of the Lawe and he that loveth another hath fulfilled the Law And therefore St. Angustine saith Love begun is Righteousnes begun Love increased is Righteousnesse increased Great Love is great Righteousnes perfect Love is perfect Righteousnes Now in GOD are all vertues which presuppose no imperfection and instead of those which presuppose imperfection there is some what far better and more excellent where by it is