other Mould then that wherein they lye in the Text Viz. Doct. That we all ought to be merciful even as our heavenly Father is merciful METHOD 1. I shall give you an account what mercy is and what it imports in the phrase of the Scripture 2. Wherein the mercifulness of our heavenly Fathers appears that we may see wherein we are to imitate him 3. What reasons and grounds we have to be merciful as he is merciful 1. Concerning Mercey Sometimes Mercy is the same with Pity Compassion and Tenderness Phil. 2. 1. the Apostle exhorts to Unity by the consolation of Christ by the comforts of Love by the fellowship of the Spirit by bowels and mercies i. e. If there be any tenderness pity and compassion in you towards your common Father fulfil you my joy where bowels and mercies are equipolent terms that serve to illustrate and explain the sense one of another To this we may refer that of the Prophet Jer 31. 20. where God is brought in troubled and discomposed in himself for the punishment and affliction of Ephraim Is Ephraim my dear Son Is he a pleasant child for since I spake against him I do earnestly remember him therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. 2. Mercy is the same with pardon remission and forgiveness 1 Tim. 1. 13. Who was before a blasphemer and a persecutor and injurious but I obtained Mercy because I did it ignorantly i. e. being so much unfit and unworthy whil'st I was a Jew blaspheming Christ and persecuting his people yet I obtained mercy i. e. pardon and forgiveness of God God looked upon it as an act of blind zeal in me and not of propense malice against them 3. Mercy is used for the donation or vouchsafement of some Priviledge spiritual or temporal unto a person or people 1 Pet. 2. 10. Which in times past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy This is supposed to have been written from Rome to the converted Jews and then the meaning ls this You that for a long time for this Epistle is believed to have been written Anno Christi 44. whilst Christ was upon the earth had not the happiness to receive Christ and the Gospel now are made partakers of this great Mercy and Priviledge viz. to come into the Church and House of God So Rom. 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy The Apostle here argueth in the behalf of God that he was at full liberty in the collation and distribution of his Mercies and that he did the Jews no wrong in calling the Gentiles to Christianity Ver. 15. As he saith unto Moses I will have mercy upon whom I will have mercy c. As if he had said unto him In the distributing of my blessings I will do what I think good without giving thee or any man a reason though I have alwayes reason for what I do yet as it is ver 13. Jacob have I loved and Esau have I hated which is either true in the Letter in chusing the Israelites and rejecting the Idumeans or else in the Type in preferring the Covenant of Grace before the Covenant of Works So then it is not of him c. i e. in point of merit satisfaction or condignity but of God that sheweth mercy i. e. vouchsafeth to call the Gentiles to Christianity when the obstinate and incredulous Jewes have rejected it 4. Mercy is taken for Charity or that relief which we give unto the poor Dan. 4. 27. Breake off thy sins by righteousnesse and thine iniquities by shewing mercy unto the poor i. e. by being liberal charitable towards the poor in which sence many understand that of Peter 1. 4. 8 Charity covereth a multitude of sins So likewise it is used Psal 37. 26. He is ever merciful and lendeth and his seed is blessed For the further opening the nature of Mercy observe the difference betwixt Goodness and Mercy Goodness in God is supposed to be absolute but Mercy is a relative thing God might have been good to all Eternity though man had stood yet Merciful he could not have been without a supposition and introduction of sin As all Pardon includes an offence so all Mercy involves want and misery Goodness supposeth a man Mercy a sinner Goodness supposeth a man in being Mercy a man in misery God might have been eternally good and transcendently glorious in the free communication of himselfe though sin and misery had never introduced mercy Goodness and Mercy are thus distinguishable in men Goodness is the Root and Mercy the Branch growing out from it We must first be good in ourselves before we can be merciful towards others We must as our Saviour sheweth first make the Tree good before we can bring forth good fruit Charity begins at home if we be not good have not an inward principle of Goodness in our selves how can we laudably exercise any pity or compassion any bounty or clemency any love or charity towards others So much for the first point 2. Br. Come we now to speak of the mercifulness of God and produce a great Copy and Exemplar for your imitation And now methinks we are fallen upon the noblest subject in the World being we are to treat of Divine Mercy which the Scriptures declare which men experience which the Devils envy the good Angels admire and which all the World ought to adore A man that looks down from an high Precipice albeit he is in no danger of falling yet would his fear seize him and a secret trembling take hold of him The Scriptures and our own experience have set us upon a great Mount and being to look down upon the great abysse of Divine Mercies we are ready to cry out with the Apostle Rom. 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the Wisdom and the mercies of God I shall speak to this 1. Negatively 2ly Positively 1. In that he beareth with the daily violation of his truth and suffereth with incredible lenity the breaches that are made upon it though men do not believe what God saith nay which is more do believe things different and contrary thereunto yet still God containeth himself and doth not with-hold his Mercy from them The Church of God is said to be the ground and pillar of truth 1 Tim. 3. 15. The Church it is that sacred Depositary wherein the truth is laid up The Frogs of Aegypt were not more numerous that came crawling into the Kings Palace then the Errors and mis-shapen Opinions which in all Ages especially in this have infested the Church the house of God and herein the mercifulness of God appears that he does not presently rid himself of them nor destroy the men for their opinion sake In the Jewish Church he suffered the Essens a pensive
in admiration because of advantage so he hath no mans person in disdain because of preiudice As there is no person excepted from the general pardon of the Gospel upon the terms proposed therein so is there no sin excepted save onely that sin unto death the nature of which may consist either in the contempt or despair of the pardon it self The mercy of heaven shineth forth in this that God is pleased to take our submissions accept of our acknowledgements and admit us to repentance Esau found no place for repentance though he sought it with tears Heb. 12. 17. i. e. He found no place for repentance with his Father Isaac for as it is in the same verse how that afterward when he would have inherited the blessing he was rejected pointing unto the story Gen. 27. But with God is mercy and with him is plenteous redemption True indeed God pardons no mans sins before they be repented of there are no indulgencies granted in heaven and obtained on earth by unrepentant sinners To say that some mens sins are pardoned before they be committed or that they are pardoned past present and to com or which is all one that they are pardoned from eternity is questionless a Doctrine to borrow the expression of a learned man that transcends the licentiousness of Popery and is of worse consequence then the Roman Indulgences and were there another Luther now alive he would enter his dissent from this Doctrine and make it another ground of separation 3. If you take Mercy for the vouchsafement of grace and favour unto a person or people and in this sence God is merciful having called all the World unto peace and felicities by the Gospel the Scriptures declare it Experience so far as it extendeth confirmeth it all Reason and Authority establisheth it 1 Col. 23. If you continue in the Faith c. not moved away from the hope of the Gospel which ye have heard which was preached to every creature which is under heaven i. e. not only to the Jews but also to the Gentiles it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creature which intimates not onely the vocal and external but also the internal and spiritual preaching of it In this Gospel we are told of the blood of sprinkling that speaketh better things then that of Abel Abel died in former time and his blood cryed Justice Christ dyed in the fulnesse of time and his blood cryed Mercy We are told of a potent Advocate that continually intercedeth for us in Heavens Court We hear of the full and most gracious promises that Almighty God can make to all burdened and heavy laden souls and that whosoever comes unto him in the Name of Christ he will in no wise cast out And all this is laid down in a most plain and intelligible way sine fraude fuce without any secret Will any double mind or mental reservation God hath washed his hands in innocency and is free from the death of all men the dsteruction of men is of themselves and the blood of souls upon their own heads A question might here be moved How the mercifulness of God is consistent with his Severity we all understand how Mercy is consistent with Justice but how Mercy and Severity stand together is the subject of our present Inquiry and disquisition We find the Apostle puts Goodness and Severity together Rom. 11 22 Behold therefore the goodness and severity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on them which fell severity but towards thee goodness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Severity comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken ab arte Agricola from the cutting off unprofitable branches and so made applicable upon occasion unto God who cuts off unprofitable members both in Church and State In the solution of this question 1. I shall give you several instances of Divine Severity 2. I shall by a common distinction make peace betwixt the one and the other setting God's Severity and Mercy at a good consistency together Instances are many 1. Of the fallen Angels when all was peace in Heaven and a blessed security inviron'd them a thought of Pride did but spring up in them Aquinus thinks it was no more and God changed countenance presently tumbled them out of Heaven and as the Apostle Jude speaks Cap. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reserved them in everlasting Chains unto the Judgement of the great Day 2. After that God had made unto himself another friend of flesh and blood placed him in Paradice conversed with him most familiarly made him his Substitute Vice-gerent and Deputy here on earth imparted unto him not only being with the rest of the creatures but his image likeness and similitude provided him an Associate and Companion that might bear him company in this his abode on earth and yet behold the Severity of God he committed but one sin and that of no great importanee neither as might seem to an eye of flesh and blood the eating of an Apple the tasting of the forbidden fruit and that not of his own contrivement and malice but at the solicitation and importunity of another and yet we see what ensued upon this trespass the amity and friendship 'twixt Heaven and Earth was broken mans communion with God was interrupted and he thrust out of Paradise and condemned to perpetual misery and exile with his posterity 3. Lots Wife did but look back from behind her in statuam mutatur she was turned into a pillar of Salt and so she stood for many years as a monument both of severity and disobedience till Time that consumes all things removed her Gen. 19. 26. 4. Uzziah with a good intent laid hold of the Ark 2 Sam. 6. 6 to keep it from falling when the Oxen shook it and because his hands were common and unconsecrated God there smote him and he dyed by the Ark of God 5. A poor man was but gathering a few sticks on the Sabbath day and God commanded him to be stoned Numbers 15. 36. In the New-Testament Ananias and Sapphyra did but conspire together to tell a lye and it cost them both their lives Acts 5. The Corinthians men subject to the like passions and infirmities that we are behaved themselves irreverently at the Lords Table and the Text tells us 1 Cor. 11. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this very cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. many are weak and sickly among you and many sleep Notwithstanding all this the Mercy of God is very well consistent with his Severity if we consider a threefold acceptation of Severity Severity is either in temper and disposition in purpose and decree or in act and execution In the first acceptation Mercy and Severity are absolutely inconsistent he that is severe in his temper and disposition cannot be likewise tender compassionate and merciful in his disposition these two are as contrary and imcompatible as light and darkness cold and heat that do mutually expel
poor to be taken care of by the rich The poor saies our Lord and Saviour yee have alwaies with you me ye have not alwaies that what love we feel in our hearts unto Jesus Christ we might express unto our indigent brethren for his sake To do good therefore and to communicate forget not for with such sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is well pleased However some men have taken up a Religion that excuses them from all acts of bounty goodness and charity yet the Apostle Col. 3. 12. makes Charity or mercy to be a peculiar sign and character of God's Elect Put on therefore as the Elect of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of pities and mercies Let me therefore give you that advice which was given to Nebuchadnezar Dan. 4. 27. That you break off your sins by righteousness and your iniquities by shewing mercy to the poor be daily casting in of your abundance into this treasury of God Make unto your selves bags that wax not old so shall you have treasure in heaven Let us not be lifte the hypocritical Jewes who fasted for strife and debate and to smite with the fist of wickedness and even then when they made long praiers devour'd widows houses but rather like the good Centurion Act. 19. that not onely our praiers but our Alms and Charity may come up in remembrance before God Thus we have finished the first Use by way of imitation 2ly By way of Consolation if our heavenly Father be so merciful Are any of us made sensible of our great miscarriages and how unsuitably we have acted to the genious and Spirit of Christ and the Gospel Do we recollect how often we have violated his righteous Laws transgressed his holy precepts abused his mercies against the light of nature against the light of grace This Doctrine administers great Consolation that we have to to do with God and not with men with God whose mercies are infinite and not with men whose mercies are cruelties This is the greatest comfort that can possibly be laid before us in all our soul-conflicts That our God is a lover of souls that the lives of his creatures are very dear and pretious in his sight and next unto his own Justice which is himself we are considerable with him It was a great comfort to the Syrian King and his Nobles 1 King 20. 31. that they heard the Kings of the house of Israel were merciful Kings this was the great incouragement of Address a motive to humiliation upon hopes of acceptance We have allheard that God is a merciful God a tender and merciful Prince Let it move us to put on the garment of true humiliation and make our solemne and penitential Addresses unto him That he may pardon our sin and remember our iniquities no more To conclude Let us not presume upon the mercies of God so as to turn his Grace into wantonness to take Arguments of Sinning from the considera-of Divine mercy that because mercy abounds therefore we make sin to abound this were ill to requite the Lord and know that by how much the mercies of God have been encreased by so much will the wrath and the displeasure of God be encreased against us if we abuse them FINIS Books worth Buying THe Banner of Justification displayed or a Discourse concerning the deep and important Mysterie of the Justification of a sinner wherein the several causes thereof being both numerous various are from first to last diligently inquired after and their several contributions towards so great and happy a work clearly distinguished and assigned to their proper causes respectively By Mr. John Goodwin newly come forth Triumviri Or the Genius Spirit and Deportment of the three Men Mr. Richard Resbury Mr. John Pawson and Mr. George Kendall in their late Writings against the Free Grace of God in the redemption of the World and vouchsafement of means of salvation unto men briefly described in their native and true colours borrowed of themselves in their Writings respectively Together with some brief touches in the Preface upon Dr. John Owen Mr. Thomas Lamb of the Spittle Mr. Jeans Mr. Obadiah How and Mr Marchamond Needham in relation to their late Writings against the Author In Quarto by Mr John Goodwin The Tryers and Ejectors of Ministers tryed and cast by the Laws of God and men By Iohn Goodwin Mercy in her Exaltation a Sermon preached at the Funeral of Mr. Daniel Tarlor by Mr. John Goodwin In Quarte The Natural Mans Case stated Or an exact Map of the little World Man in 17. Sermons by Mr. Christopher Love To which is added a Sermon preached at his Funeral by Mr. Thomas Manton of Newington In Octavo A Comment on Ruth together with two Sermons one teaching how to live wel the other minding all how to dye well By Thomas Fuller Author of the Holy State Gospel publick Worship Or the Translation Metaphrase Analysis and Exposition of Rom. 12. from vers 1. to 8. describing the compleat Pattern of Gospel Worship Also an Exposition of the 18. Chapter of Matthew to which is added A discovery of Adams threefold estate in Paradise viz. Moral Legal and Evangelical by Thomas Brewer in Octavo The Grand Enquiry who is the righteous man by William Moore at Whaley in Lancashire The Declaration of the Judgement of Iames Arminius concerning Election and Reprobation translated into English by Tobias Conyers An Idea or body of Church-Discipline in the Theorick and Practick by Mr. Rogers in quarto Lucas Redivivus Or the Gospel-physician prescribing by way of Meditation Divine physick to prevent Diseases not yet entred upon the soul by Iohn Anthony Dr. in Physick in quarto A Letter of Address to the late Protector Oliver by D. F. alias Tobias Conyers in quarto The Return of Mercies or the Saints advantage by losses By Mr. John Goodwin in 12.
punishment of Blasphemy To hoth which good Reader I shall crave the leave both to explain my self and give my Reasons 1. For the general and natural tendency of my Sermon I think it was for Peace Love Mercy and Unity and if any thing otherwise either hath or shall ensue upon it it is absolutely contrary to its primitive intention I am indeed till I see reason for the contrary very much perswaded of the equity and reasonableness of suffering with lenity and moderation all those that dissent in Religion provided they trample not upon Authoritie make no breach upon the civil peace offer no violence or dishonor unto those who are different in their perswasions from them Here I take shelter under the great St. Austin who writing to Proculianus the Donatist acknowledgeth That such as err from the Truth must be drawn home by mild instruction and not by cruel enforcement When Bishop Itacius as my Author informs me had put to death Priscilian and divers of his Followers Anno 383 he was first condemned for that bloodie act by Theognistus and St. Ambrose afterwards meeting some Bishops at Triers that had partaken with Itacius in his bloodie execution refused to have any Communion with them Neither do I think can it be made appear that the Councils of Nice Calcedon or Constantinople made use of any other weapons against the Arrians Nestorians Macedonians but the Word of God And my same Author brings in Thuanus proaem in Histo p. 5. a Romanist challenging all the world to shew him any approved euample in all the Monuments of Antiquitie of any execution done upon the Opinionists of those times but that the Church of God did alwaies abhor the shedding of blood in matters that meerly concern'd Religion To denie unto men the exercise of their Religion provided as before they keep the civil peace is that which neither the Pole nor the French denie unto the Hugonets the Sectaries of those parts That the Church of Rome should impose in matters of Religion is so far rational that she doth pretend to an high infallibilitie but why one Minister should impose upon another one Protestant upon another when neither the one or the other does so much as pretend to infallibillity for the present I see not and should be glad that any person of piety and learning would give me sober reasons of Conviction In particular concerning that distinction which I gave twixt goodness and mercie in God for which some took occasion boldly to aver That I denied the Attributes of God whoever they were they fulfilled the old saying Fortiter calumniare aliquid adhaeretis and I hope I shall wipe off both the dirt and the stain by denying it I will not disparage the Auditory at Pauls so far as to make any other explanation then what I then made and to which I refer the Reader as it is truly transcribed and printed for when we said that God could not be merciful till the creature sin and misery opened a door thereunto we spake of mercy in actu exercito in the exrcise and practice thereof and in this sense onely it seemeth distinguishable from goodness and in all other respects identified and made one with it for mercy it is elicit and drawn forth of goodness by the consideration of want and misery In the second and last place That which was most excepted against and which hath opened the mouths of so many men against me was that one Expression That I could subscribe to punish Blasphemy according to the Judaical Law if there were any person to be found who could infallibly determine it This is all that was spoken more 〈◊〉 less upon this Subject and what grounds there may be for it thou shalt judge 1. Consider that at that time when this Law was put in execution against Blasphemers the Jews that were entrusted therewith were such as had an immediate and consequently infallible Direction in all difficult and important Cases from God himselfe and therefore could not swerve in the Administration of Judgement unless they would directly oppose the plain and positive Determination of God himself but since we cannot expect any such immediate Direction or Determination in an Affair of this importance whether we ought to put any such Law in execution ought to be the subject of our serious thoughts and inquiry 2. It is worth our consideration how the Jews made the ordinary and common naming of Jehovah to be blasphemous and punishable by death judging it warrantable from the Letter of that Text Lev. 24. 11. And the Israelitish Womans Son blasphemed the Name of the Lord it is in the Septua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And naming the Name of the Lord cursed And Ver. 16. without the explication or addition of cursing or execration it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that meth the Name of the Lord shall surely be put to death though our translation hath it He that blasphemeth the Name of the Lord shal surely be put to death Now I submit it to the Judgements of the Wise how difficult it is to state the Nature of Blasphemy how high or how far the Expression must go to bring the person in danger of this Law and how requisite it was even for the Elders of the Congregation to put the Offender in Ward as they used to do till the mind of God was known concerning this thing 3. The Law against Blasphemie seemeth to be much of the same kind with that equally severe against presumptuous Sins Numb 15. 30. But the soul that doth ought presumptuously whether he be born in the Land or a Stranger the same reprocheth the Lord that Soul shal utterly be cut off i. e. Punished with death An Instance is there given Ver. 32. They found a man that gathered sticks on the Sabbath-day and they brought him unto Moses and Aaron and unto all the Congregation and they put him in Ward because it was not declared what should be done unto him We observe 1. There was an Atonement to be made for sins of Ignorance but sins of Presumption were to be punished by Death 2. Presumption or as ihe Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin with an hand of pride is such a sin that cannot be judged of accurately and distinctly by any save God onely men may guess but it belongs unto God to pass a definitive Sentence The man was brought into just suspition that had gathered sticks on the Sabbath-day but how far God would interpret it presumptuous neither Moses nor the Congregation could determine Therefore they put him in Ward till they knew the mind of God Observe Christian Reader that the Enquirie which they made at the mouth of God seems not to be concerning the Punishment for that was determined before The soul that doth ought presumptuously shall be cut off but concerning the Sin how far God would interpret it presumptuous and within the Cognizance of his own Law Hence I
one another In this sence God is not severe i. e. in his temper and disposition 2. If we take severity in the decree or purpose so it admits of an easie compliance and very good consistency with the clemency long-suffering and mercifulness of God A Judge that is merciful in his own nature and constitution may yet be very strict and rigid in his decree and purpose to punish offenders whom no mercy or clemency can obljge no goodness or bounty win upon or gain In like manner it is which God of whom we may say as Pliny saies of Trajan Est piger ad paenas princepi ad praemia velox Slow to punish swift to reward and yet notwithstanding he hath formed in himself an immutable resolution purpose at the regular importunity of his Wisdom and Justice of punishing with rigour and severity all those impartially whom his clemency and mercy could not sweeten and mollifie If man will not return He hath whet his sword and bent his bow and prepared for him the instruments of death Psal 7. 12. 3. Severity in the Act or Execution which is the third acceptation as in the many instances before alledged which though at the first it might seem most opposite and repugnant to his clemency and mercifulness yet even those very acts of severity may admit of a gracious construction if we consider these two things 1. That many of those persons of whom the Scriptures speak had drunk deep of the cup of divine goodness had been made to rest under the sweetest influences of his love and favour and from whom God might have expected better things The Angells sinned whilst they were before the throne and in the immediate and actual injoyment of God himself Our first parents in Paradice whilst they injoied all the felicities heaven and earth could afford them Lots wife against the miracle of her deliverance there was something or other found in them to vindicate that passage Clementia laesa vertitur in furorem 2. God is severe towards one that he might be merciful to many he strikes some that others may take warning if now and then an act of justice and severity was not interposed in the world sin would grow bold even to controul the Laws of heaven God that he might put a stop to the course of sin gives ample testimony of his displeasure against it Like the skilful Chirurgion that cuts off the gangren'd member ne pars sincera trahatur lest the sound part should be corrupted 3. Br. Why we ought to be merciful as our heavenly father is merciful 1. Propter similitudinem that wee may bee like unto God 2. Propter gratitudinem that we may be thankful unto God 3. Propter necessitatem i. e. dispositionis preparationis that we may be fit to receive mercy from God 1. Propter similitudinem that we may be like unto God which is the Argument in the text the motive our Saviour useth to press the duty in hand There is something in this perswasive argument and motive because it is God's way it is Christ's way it is the Apostles way to press unto duty When God urgeth men unto holiness Lev. 19. 2. it is by somthing of this nature and tenour Ye shall be holy for I the Lord your God am holy When Christ presseth men to perfection Mat. 5. 48. still the argunent is drawn from similitude Be ye perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quemadmodum even as your heavenly father is perfect When St. John urgeth Christians unto love it is drawn from the same topick of likeness and quality 1 Joh. 4. 16. God is love and he that dwelleth in love dwelleth in God A forcible motive a cogent argument to prevail with rational creatures whether Angels or men because of those sparks of desires kindled in them of becoming like unto God which is not simply unlawful but rather commendable in them We read Isa 14. 12 15. How art thou fallen from heaven O Lucifer son of the morning c. for thou hast said in thine heart I will ascend into heaven c. I will ascend above the heights of the clouds I will be like the most High which though it be the Prophets triumphant insultation over Babylon yet was it true originally of Lucifer The argument was urged by the Serpent Gen. 3. 4. to perswade our first parents to eat of the forbidden fruit And ye shall be as Gods a plausible argument indeed to prevail with mortal minds naturally prone of themselves to aspire after likeness and similitude The presidents I now alledge and set before you to shew the force of this argument and what grounds there are of its success and prevalency upon us Can there be a better reason why we should be tender-hearted merciful compassionate herein we shall be like unto God we shall transcend in a manner the line of our Creation be lifted up above the region of common mortality and placed in a vicinity and similitude of God himself I pass this with re-minding you that as there are somethings wherein we are to imitate God and aspire after likeness unto him so there are other things wherein we are forbid under the penalty of his displeasure so much as to aspire and assimulate The subject without offence here on earth may attempt to be like unto his Prince in wisdom goodness clemency patience but he cannot without rebellion and disobedience indeavour to be like him in power greatness and majesty we may imitate our Saviours virtues but not his miracles In like manner we may with safety and honour attempt by an holy ambition to be wise just merciful ad exemplar according to the original copy God himself not aspiring after his greatness power and majesty lest with Lucifer we incur his hatred and great displeasure 2. We are to be merciful propter gratitudinem that we may be thankful unto God we should shew mercy unto others because our heavenly Father hath shown mercy unto us the very Laws of Gratitude and Retaliation require it The Reason is lodged here That if God hath forgiven us ten thousand Talents ought we not to forgive one another an hundred pence Matth. 18. 25. The King that did remit ten thousand Talents tooke it ill at the hands of his Debtor that went forth presently took his Brother by the Throat that ought him an hundred pence would not be intreated but cast him into prison till he made him satisfaction Ver. 31. So when his fellow-servants saw what was done they were very sorry and came and told unto their Lord all that was done Ver. 32. Then his Lord said O thou wieked servant I forgave thee all that Debt because thou desiredst me shouldst thou not also have had compassion on thy fellow-servant Shouldst thou not i. e. thou shouldst have had compassion in point of gratitude and thankfulness unto me The King in the Parable is God Almighty the servants with whom he reckoneth are the sons of men for we