A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 10
VERS. 10.
Which in times past were not a people, yet are now the people of God: which in times past were not under mercy, but now have obtained mercy.
THe Apostle takes the words of this verse out of the Prophet Hosea, chap. 1.11. where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea; and in the place where was it said unto them, Ye are not my people, it shall be said unto them, Ye are my people. Now the Apostle applies that sentence to the people to whom he wrote, shewing that it was accomplished in them.
Quest. The question is of whom the Prophet and Apostle spake.
Ans. Some say of the Israelites in the letter, both because the same chapter shewes that they were cast off, and called Loammi, not Gods people: as also because the Apostle is thought to write onelyonly to the Jewes. But the Apostle Paul, Ro. 9.24, 25, 26. apparently expounds it of the Gentiles chiefly: and therefore wee must rest in his sense: which by the way shewes, that this Epistle was written to the Elect amongst the Gentiles, as they were strangers and pilgrims in the world, and not to the provinciall Jewes onelyonly.
The Apostle then, to the singular comfort of Christians in those times, shewes, that now were the Prophesies accomplished concerning the calling of the Gentiles, which was before a great mystery, hidden from ages and generations, Col. 1.26. admired by Angels, Eph. 3.10. 1 Pet. 1.12.
Before I open the words of this verse in particular, some use would be made of this great worke of calling the Gentiles; and so from the consideration of their estate, both before and after calling.
And first for the meditation of the estate of the world,Of the calling of the Gentiles in generall. or the Nations of the world, before Christ preached unto them: note,
First, the horrible infectiousnesse of sinne: whole worlds of people are poysoned with it.
Secondly, the dreadfull horrour of Gods Justice against sinne: which as we may see plainly in the sufferings of Christ, so also very lively in the desertion and forsaking of the Gentiles, so many millions of men perishing without pardon or pity: and therefore it was never safe to follow a multitude in evill, nor to pleade the practice of fathers or forefathers, with such like.
And for the meditation of their calling againe in Christ by the Gospel, wee may gather matter,
First, of information; and so (first) that God is not tied to any place.Use. If Israel after the flesh will not serve him, hee will raise up children unto Abraham from among the Gentiles, Mat. 21.43. Secondly, that the Church of Christ is now Catholicke, of all Nations: and therefore Christs Kingdome is the largest Kingdome in the world, and the glory of it must not be restrained to Rome, or any one place.
Secondly, of consolation: for here we may observe,
First, the infallibility of Gods promises: these promises concerne the calling of the Gentiles as being dead, and were most unlikely, and yet wee see them fulfilled: which should teach us to trust upon God.
Secondly, the wisdome and power of God, working light out of darknesse. The rebellion of the Jewes is so farre from laying Sion waste, or dissolving Religion, that it is an occasion of a greater worke of God among the Gentiles: yea when profanenesse seemes to over-grow all, and the whole world seemes to live in wickednesse, yet wee know not what times may come for the glory of Religion among Jewes and Gentiles.
Thirdly, Gods wonderfull love to his Elect: hee will gather them from all the foure windes of heaven. Though they be few in number in comparison, and live dispersed in every Country, yet God, the great Husbandman, will not want meanes to fetch them home into his garner. A husbandman, that had all his field growne over with weeds, save here and there one graine of corne on a land, would never be at the paines of gathering and separating: yet God will.
Fourthly, the great encouragement that poore sinners and meane persons have to come to Christ, and seeke God. For here wee see, hee hath shewed mercy to the very abject Gentiles, against whom hee had infinite cause of exception: and the rather should wee be encouraged, because wheresoever wee live, either in, East or West, we may sit downe with Abraham, Isaac, and Iacob in the Kingdome of God, Mat. 8.11.
And withall here is matter of instruction: for,
First, wee must looke to our faith: for God justified the heathen onelyonly by faith, Gal. 3.8.
Secondly, we must not be secure, but must learne to observe all things that are commanded us, Mat. 28.20. The name of God must be great amongst us, and we must offer incense, and a pure offering, Malac. 1.11. Wee must bee fruitfull, especially wee that live in these latter ages of the world, lest God hasten the calling of his Nation of the Jewes, and cast us off for unbeliefe and unfruitfulnesse, Rom. 11.
And thus in generall of the calling of the Gentiles. In particular in this verse here is a twofold comparison: first, the one respects what they were to God: secondly, the other respects what God was to them. They were to God by nature no people, by grace they are his people: and God with-held from them his saving mercy by nature, and now by grace they are under mercy. First, of their being a people to God: And then of Gods mercy to them.
Which in times past were not a people.]
Many sorts of people in Scripture.The word people is diversly taken: For sometimes it signifieth any multitude or great number of any sort, and so Ants are said to be a people, Prov. 30.25. and Caterpillers, Ioel 2.2, 5. Sometimes it signifies the lower sort of men, as they are distinguished from the Nobility in any State: and so they are usually stiled the common people. But properly & originally, the word populus was thought to signifie a multitude of citizens in one city, enjoying the right and communion in society and imployments under one Head & Governour.
Now, the holy Ghost in this place affirmes, that men that live in their sinnes, without faith and repentance, are not a people, though they be never so many in number, or other prerogatives: and the nations of men living without God may be said, not to be a people,
Why wicked men are said not to bee a people.Either because they are a people of no note, in no request in respect of true greatnesse, as the Jewes did vilely esteeme of all the uncircumcised:
Or because they were not a peculiar people, or (as the Antithesis shewes it) were not the people of God. Now, till men subject themselves to Gods government by Jesus Christ, they are not a people. The Empire of the whole world belongs to God and his sonne Christ, Psal. 2.10. Now, all Nations that come not in to kisse the Son, are no members of the Empire of the Commonwealth of Israel: let them have what heads or rulers they will, they are but as so many rebels, or (at the least) as so many strangers from Gods Kingdome; therefore called strangers and enemies, Col. 1.22. They are neither borne of the blood of Israel, nor have they any right of inheritance from God, nor live they under the laws of the Empire, nor are made free denisons: yea, this phrase seemes to import that all men that are not gathered into the number of Gods people are but a confused heape, and disordred multitude, never happy in respect of any government: they are brought into no order; and as the Prophet also further saith, they are good for nothing, Ier. 13.10. God regards them not, nor looketh after them as it were: and though they have Lawes and a kind of government, yet their Lawes and Customes are vaine, Esay 10.3. altogether insufficient to make them live happily.
Use. The use may be,
First, for information: and so it may informe us in two things. First, the vanity and insufficiencie of worldly things: riches, power, honour, conquests, carnall parentage, and the like, availe men nothing unto a blessed life. The Gentiles had all these in their greatest glory, and yet not worthy to be called a people. Secondly, we may hence gather the reason of these strange devouring judgements, which fall upon the world by warres, famine, pestilence, &c. For inasmuch as worlds of men live without the compasse of the obedience to Gods government, and stand out as so many rebels; the Lord therefore, seeing they will not be his people, fights against them from heaven, and makes wonderfull havocke among them; as a great King that revengeth himselfe by the strength of Armies upon rebels.
Secondly, for instruction: and so wee that were sinners of the Gentiles, should hence learne to acknowledge and praise the free grace of God, who without our deserts hath reckoned us in the Court of his people; we that were by nature, viz. none of Gods people.
Thirdly, and especially it should set out the misery of all men living in their sinnes without repentance: and the rather should wee be moved with this terrour,
First, because no place can priviledge impenitent sinners: for not onelyonly professed Gentiles, but even wicked Israelites are in Scripture reckoned as no people. The wicked are accounted as no people, though they live in the Church, and dwell among Gods people. For what is the chaffe to the wheat, though both lie together? Yea, though men beare the name of Gods people, yet God hates them never a whit the lesse for that: and therefore to distinguish them, and shew how little he regards them, he calls them the evill people, Ier. 13.10. the disobedient and gain-faying people, Rom. 10.21. the people of Gomorrah, Esa. 1.10. the people of my curse, Esa. 34.5.
Secondly, because God will shew by his fierce wrath, that hee doth not reckon of them at all, but will cast them off as a girdle that is good for nothing, Ier. 13.10. Many places of Scripture shew this. All the sinners of the people shall die, Amos 9.10. God will take away his power from them, even his loving kindnesse and mercies, and would not have them much pitied, Ier. 16.5. Behold, saith the same Prophet in another place, the whirle-wind of the Lord goeth forth with fury, a continuall whirle-wind; it shall fall with paine on the head of the wicked, Ier. 30.23. so Ezek. 11.21. Esa. 34.5.
Ob. But when men live in the Church, and are baptized, &c. how may it be knowne that they are not Gods people? what signes are there of men that are not Gods people?
Sol. They are described in divers Scriptures, where we may find out what people it is God excepts against.
First, such as can live without God in the world, are not Gods people,Who are not Gods people. Ephes. 2.12. Such as can goe whole dayes, weekes, moneths, yeares, without any hearty care of God, or his glory, or favour. These are evidently not a people.
Secondly, such as are of a stiffe necke, such as will not let Gods yoke come upon them, such as will not obey his voice, but walke in the imaginations and counsels of their owne evill hearts, Ier. 7.23, 24. & 13.10. especially such as refuse to heare his voyce, and are withall gainsayers, and such as are talkers, whose lips carry about them the infamy of Gods true people, and the blasphemie of Gods name, Rom. 10.21. Ier. 10.13. Ezek. 36.3, &c.
Thirdly, it may be discerned by their manner of serving of God: for such as God rejects from being of his people, may draw neere to him with their lips, but their hearts are farre from him, and they do him no service, but as mens lawes feare them to it. A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances, is a sure signe of persons God regards not.
Ob. But there are faults in the best men in the world, and therefore why should such as live in the Church, and professe the true Religion, bee cast off only for living in sinne, seeing all are sinners?
Sol. I answer with the words of the holy Ghost, Deut. 32.5, 6. Their spot is not the spot of Gods people: that spot that is in the wicked, is a spot of leprosie, and therfore they ought to be put without the campe till they be cleansed. The sinnes of the godly are sinnes of infirmitie; and the sinnes of the wicked are sinnes of presumption: The wicked never obey from the heart, which all the godly doe; sinne doth not raigne in them as it doth in the wicked.
Thus of their estate by Nature, as they were not a people: their estate by grace is described in these words, Are now the people of God.
Are now the people of God.]
The difference of reading here, from that of the Prophet is to be noted: for whereas in the Prophet it is thus, In the place where it was said, ye are not my people, it shall be said unto them, Ye are the sonnes of the living God: which words are somewhat doubtfull: for some might gather, that therefore all which were not a people should in time be the people of God. The Apostle therefore applies it so, as that it may appeare that the comfort only belongs to godly Christians; and in stead of the words, Yee shall be called the sons of the living God, he saith, Yee are now the people of God; which in sense differs not: and the Apostle leapeth to the direct Antithesis, and takes it for granted, That all Gods people are Gods sonnes also; unlesse wee conceive that hee borrowed these words out of Hos. 2. ult. which I rather incline unto, though Interpreters most take to the words, and the first Chapter.
Ye are now the people of God.]
For the sense of the words, we must understand, that men are in Scripture said to be Gods people three wayes:
Men are Gods people three wayes.First, in respect of eternall Predestination, see Rom. 11.2. He will not cast off the people he knew before.
Secondly, in respect of the covenant in the the Law; and so the sonnes of Abraham were Gods people, and none other, as many Scriptures shew.
Thirdly, in respect of the covenant in the Gospel; and so it is to be taken here: and all unregenerate men were not a people, and all that beleeve are Gods people by the benefit of the covenant of grace in the Gospel.
Now for the coherence I might note,
That they that are not the people of God, may be the people of God, and so acknowledged of God himselfe; which should teach us with meeknesse and patience to waite when God will turne those that lie in their sinnes, and despaire of no man, and restraine fierce and perverse censures, concerning the finall estate of other men: but the maine point is, that Gods people are the onelyonly people in the world; None worthy to be called a people in comparison of them: no subject in any government so happy as Gods people under his government in Christ; and therefore to be made the people of God here, is reckoned as a condition beyond all comparison. Now that Gods people excell all other subjects in the world, may appeare many wayes:
First, in respect of the love of God that hee beares to his people; which hath foure matchlesse praises, that no King on earth can affoord to his subjects:Ier. 31.3. For first, it is an everlasting love, when all the favour of the Princes on earth is both mutable, and mortall. Secondly, it is a particular love to each subject. All the people are loved, and by name, Deut. 33.3. the Lord counteth; when he reckons his people, hee was become their God, Psalm. 87.5, 6. Thirdly, it is a free love; there was no desert in us: whereas Princes looke at somewhat that may pleasure themselves, even where desert is lesse. Fourthly, it is a tender Love; and therefore Gods people are said to be married to their King and God, Hosh. 2.19. and therefore God is said to account his people to be his Portion, Deut. 32.9.
Secondly, they are an elect people; which hath a twofold consideration in it:How Gods people excell all other people. For first, they are elect from all eternity; and so every one of the people hath a particular act of Parliament to assure his right, Rom. 11.2. and secondly, they are elect in time, that is, they are separated and culled out of all the people of the world, Exod. 33.6.
Thirdly, all Gods people have a generall pardon given them for all offences, Ierem. 31.34. He saves his people from their sinnes. And this pardon is grounded upon a sufficient atonement made by a most faithfull high Priest for them, Heb. 2.17. who also sanctified all this people with his owne blood, Heb. 13.12. Christ is given for covenant: he is their surety for them, and their witnesse, Esa. 42.6. & 55.5. who also redeemed them with his blood: All, a people of purchase.
Fourthly, all Gods people are qualified with new gifts, above all the people in the world; their natures be amended, they are all washed and cleansed from their filthinesse, there is not one vile person amongst them, Ezek. 36.25. and 37.23, &c. Hee hath formed them for himselfe, and his owne service, Esa. 43.22.
Fifthly, all Gods subjects are adopted to bee Gods sonnes: and so can no Prince on earth say of his. They are, as it were, the fruit of his wombe, Psal. 110.3.
Sixthly, the Lawes by which they are governed, are the perfectest in the whole world: For the Law of God is perfect, Psal. 119.8.
Seventhly, all Gods people live in his presence, and see his glory, Exod. 33.16. Levit. 26.11, 12. Zac. 1.10, 11. Psal. 95.7. Other Kings have many subjects they never saw, and few that have the preferment to live in the Kings presence, or neere about him.
Eighthly, God feasts all his subjects, and that often, and in his owne presence, and with the best provision of the world, Esa. 25.8. and 65.13, 14. Ier. 31.14. Kings would soone consume their treasure, if they should do it often, or almost once, &c.
Ninthly, no people so graced of their King in hearing requests, and receiving petitions. For all Gods people may cry and be heard, and at all times, and in all suits, which no King on earth can grant to all his subjects, and seldome or never so much as to any one, Esa. 30.19. Ioh. 14. Whatsoever they aske in the name of Christ shall be granted unto them.
Tenthly, they are the longest lived of any people: As the dayes of a tree are the dayes of my people, saith the Lord: they may endure many a storme, but they are fast rooted still. Mine Elect shall long enjoy the workes of their hands, Esa. 65.22. For first, they onelyonly have the promise of a long life in this world, and it is limited onelyonly with that condition, If it bee good for them. And secondly, if that God take away some of his people, and that quickly out of this world; yet that shortens not their life or dependance upon God: For when they die a bodily death, they are said to bee gathered to his people, or their people, and there receive eternall life in stead of it. Death doth not put them out of service, or deprive them of the Kings presence, but removeth them onelyonly out of one roome into another: whereas they stood below staires before, they serve now above staires, and are all of the Presence, and Privie-Chamber to God.
Eleventhly, they are the wealthiest people in the world; none better provided for: For, first for Spirituall gifts, and rich favours from the King of kings, they are not destitute of any heavenly gifts, 1 Cor. 1.5. Ephes. 1.3. And for outward provision, God hath taken all the chiefe creatures, and bound them to serve them with provision in whatsoever they want: The heaven, the earth, the corne, &c. all are bound for the supply of their wants, Hos. 2.21, 22, 23.
Twelfthly, they excell for protection: whether we respect their preservation, or the revenge is done upon their enemies: for their preservation, though the earth and the heavens should bee shaken, yet God will be the hope of his people, Ioel 3.16. and as the mountaines are about Jerusalem, so is the Lord about them that feare him; and therefore they cannot be moved, Psal. 125.1, 2. and if the rod of the wicked do enter upon them, yet it shall not rest upon their lot, vers. 3. of the same Psalme. And for vengeance: It is certaine, the Lord will avenge their quarrell upon all their enemies, though they bee unable to right their owne wrongs; and because God would have it done throughly, he reserves the worke of vengeance to himselfe, to make the recompence, Heb. 10.30. Rom. 12.20.
Uses. The use may be both for consolation and instruction: For it should exceedingly comfort Gods children, considering what singular happinesse they enjoy by the government of Jesus Christ. Oh! blessed are the people, whose God is the Lord, Ps. 33.12. and 144.15. Moses admires, a little before his death, the wonderfull felicity of the godly, considered as they are Gods people. Israel is happy; none like to Gods people, or this people: nor is there any like unto the God of Jerusalem. For God rides upon the heaven in their helpe: the eternall God is their refuge; and underneath are the everlasting Armies. He will thrust our their enemies before them, and say, Destroy them. Israel alone shall dwell in safety. The fountaine of Iacob shall be upon a land of corne and wine: and his heavens shall drop downe deaw. They are a people saved by the Lord, who is the shield of their helpe, and the sword of their excellency. Their enemies shalbe found liers to them, Deut. 33.26. to the end.
And this excellent estate is the more comfortable to be thought upon,
First, because people of any nation may be admitted to this estate, and the Lord, without respect of persons, will blesse them with the blessing of his people, as the Prophet excellently shewes, Esa. 2.19. and 19.24, 25. The Gentiles have come to rejoyce amongst his people, Rom. 15.9, 10, 11. They were hard times, when the Lords dominion was in a manner confin'd in the Kingdome of Judah and Israel.
Secondly, because it is so great and glorious a worke on Gods part, to make us his people: for hee doth as it were plant the heavens, and lay the foundation of the earth, that hee may say unto Sion, Thou art my people, Esay 51. vers. 16.
Thirdly, because in the hardest times that can befall the godly, the Lord will have them plead this priviledge: and they may goe to God, and hee will acknowledge them in all their distresses, and sanctifie their afflictions, and deliver them at the voice of their cry, Esa. 64.9. Zech. 13.19.
Fourthly, because they shall yet enjoy a farre more excellent estate in another world, than now they have, Rev. 21. They are now but as the children of Israel in Goshen, or in the wildernesse.
Use 2. Secondly, divers things may be hence observed for instruction; as,
First, such as live in the Church, and yet have not the markes of Gods people on them, should awake, and looke about them, and labour to get into the number of Gods people. These fooles among the people, as the Prophet David calleth them, should understand; and these evill neighbours unto Israel, should be perswaded to learne the wayes of Gods people, that so they may be built up in the midst of Israel, Ier. 12.16. And it should be their daily prayer unto God, to grant them this one request, namely, to blesse them with the favour of his people, Psal. 106.3, 4.
Secondly, the penitent sinner, that feeles his heart called by the voice of Christ, should hence be moved to enter into the covenant of God, and speedily to take the oath of subjection and alleageance, binding himselfe with all his heart to God and his divine service, Deut. 29.10, 11, 12, 13. Ier. 50.5.
Thirdly, such as have taken the oath, and are acknowledged for true Subjects, should for the rest of their time study how to carry themselves as becomes the people of God: and so,
In generall they should remember two things;
First, to give eare to Gods Law, and hearken what the Lord will say unto them from time to time, Psal. 78.1. Esa. 51.4.
Secondly, to lead a holy life and conversation: for therefore hath God severed them from all nations, that they might be holy to him, Levit. 20.26. All Gods people are righteous, Esa. 59.21. and 62.12. and Christ hath redeemed them from all iniquity, and purified them, that they might be a peculiar people unto him, zealous of good workes, Tit. 2.14. They must therefore be no more polluted with their transgressions, nor bee fashioned to the lusts of their former ignorance, Ezek. 14.11. and 36.25, &c.
In particular they should,
First, give God thankes for ever, for blessing them with the blessing of his people, Psal. 79. ult.Rules for Gods people how to carry themselves to God.
Secondly, they should humble themselves to walke with their God, Mic. 6.8. being humbled at his feet, to receive his Law, Deut. 33.3. bowing downe with all reverence to worship him, Psal. 95.7. For God is a great God above all gods, and a great King above all kings.
Thirdly, they must avoid needlesse society with the wicked, 2 Corin. 6.16. and take heed that they learne not the manners of other nations, Levit. 20.24.
Fourthly, the Law of God must be in their hearts. For they should bee a wise and understanding people above all men: and this is the signe of Gods people, Esa. 51.7. Deut. 4.6. And it is Gods covenant to write his Lawes in their hearts, Ier. 31.33.
Fifthly, they must avoid Idols, and keepe Gods Sabbath: this God requires perpetually, Levit. 26.1, 2, 3, 11, 12. and graciously accepts, when hee findes this care, Esa. 56. with protestation against those that will not keep his Sabbaths, Ier. 17.
Sixthly, they must walke confidently in the trust upon Gods goodnesse and covenant with them, as the godly resolved, Mic. 4.5. All people walke in the name of their god: and therefore wee will walke in the Name of the Lord our God for ever and ever, resolving to cleave to God in a perpetuall covenant, Ier. 50.4, 5.
Seventhly, they should approve themselves to bee Gods people, by their language: their language should be a pure language, not speaking lies: a deceitfull tongue should not be found in their mouthes; and their words should be gracious, such as might minister grace to the hearers, Zeph. 3.9, 13. Eph. 4. Col. 4.
Eighthly, they should be patient in all adversities, as being of Moses mind, that it is better to suffer affliction with Gods people, than to enjoy the treasures of Egypt, Heb. 11.25.
Ninthly, they should obey according to all that God commands them, shewing a respect to all Gods Commandements, seeing they serve God, and not men; and that all dissimulation will bee open before his eyes, Ierem. 11. vers. 4.
And thus of the second way of comparison.
In the last words of the verse, their estate is considered in relation from God to them. And so, in the state of nature they were not under mercy: but, in the state of grace, they are now under mercy.
Not under mercy.]
Doct. All the time that men live without repentance for their sinnes, and faith in Jesus Christ, they live without the mercy of God. They are not under mercy: God loves them not, nor regards them: they are children of wrath, Eph. 2.3. and the wrath of God abideth on them, Ioh. 3.36. Yea, though the Lord be exceeding mercifull in himselfe, and to the faithfull, yet by no means will he cleare the guilty, Exod. 34.6. Num. 14.18. Now this not being under mercy, imports divers things:
First, that their sinnes are not forgiven or pardoned.
Secondly, that their soules are not healed of their originall diseases, but they live still in their blood.
Thirdly, that they are liable unto all sorts of judgements: and those which are upon them, came from the wrath of God, which hateth them, &c.
Fourthly, that they are in danger of eternall condemnation; in generall, that they live and lie under the forfeiture of the covenant of workes, and have no part in Christ, or the covenant of grace.
Use. The use should be therefore to teach wicked men, to take heed how they presume of Gods mercy: they may deceive themselves, but God will not be mocked, Gal. 6.7. For such things as they are guilty of, the wrath of God comes upon the children of disobedience, Eph. 5.5. They that live after the flesh shall die, Rom. 8.13. For the more distinct understanding of this point, foure things would be considered of:
First, that wicked men are exceeding apt to plead Gods mercy, though it belong not to them; and doe not beleeve that God will deale so with them as they are threatned.
Secondly, that God directly declared himselfe, that he will not shew mercy or pity towards divers sorts of offenders.
Thirdly, that the things men usually object, will not be availeable to deliver them from Gods wrath.
Fourthly, what sorts of men, in particular, God will not be mercifull unto.
For the first: that men are apt to plead Gods mercy when it belongs not to them, is apparent through the whole course of Scriptures, to have ever been in the disposition of most wicked. They blesse themselves in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2. They live at ease, and put farre away the evill day from them, Amos 6.1, 3. They cry Peace, peace, when sudden destruction is made to come upon them, 1 Thess. 5.3.
For the second: that God will not be mercifull to many a man that lives in the visible Church, is manifested by many Scriptures; as, Deut. 29.19. Ier. 16.5. Ezek. 5.11. and 7.4, 9. and 8.18. Hos. 1.6. and 2.4. and in many other places.
For the third: their excuses and pretences are all vaine: for,
First, if they stand upon their greatnesse in the world,Excuses of wicked men refuted. it is certaine that riches will not availe in the day of wrath, Ioh 36, 18, 19, &c.
Secondly, nor will it helpe them to be borne of godly Ancestors: for rather than God will be tied to the wicked seed of Abraham, hee will raise up children of the stones to Abraham, Mat. 3.
Thirdly, nor can multitude priviledge them. For though hand joyne in hand, yet sinne shall not goe unpunished: and God turnes nations of men into hell, Psal. 9.17.
Fourthly, nor will their outward serving of God serve their turne. It is bootlesse to cry, The Temple of the Lord, the Temple of the Lord, if men redresse not their wayes, Ier. 7.4, 8, 9, 10.
Fifthly, nor will it helpe them, that some Ministers speake comfortably to them, and by their preaching they may expect mercy: for God will judge those Prophets that strengthen the hands of the wicked. The stubborne people were never a whit the safer, when the Prophet told them they should have peace, and no evill should come unto them: but the Lord protesteth, that the whirle-wind of his fury should fall grievously upon the head of the wicked for all that, Ier. 23.15, 19, 20. that at length they should consider it perfectly: and the Lord threatneth that he will rent the wall of security which the Prophets have built with untempered morter, that hee will rent it even with the fierce wind of his furie, and there shall bee an overflowing showre in his anger to consume it, Ezek. 13.10. to 15.
Sixthly, neither may the patience of God prove, that he meanes to shew expected mercy: for though a sinner prolong his dayes an hundred times, yet it shall not be well with the wicked; nor ought hee to settle his heart the more freely on his sinne, because sometimes it is not speedily executed: for God will find a time to set his sinnes in order before him, and then hee may teare him in pieces, and none can deliver him, Eccles. 8.11, 12, 13. Ps. 50.19.
Seventhly, neither will it ease them, that there are so many promises of mercy in Scripture: for they are limited. And besides, in divers places where mercy is promised, the Lord explaines himselfe, by shewing that hee will not cleere the wicked, Exod. 34.7. as was alledged before: so Nahum. 1.3. and v. 7. compared with the 6.
Eighthly, neither will their Baptisme helpe them: for neither circumcision nor uncircumcision availeth any thing, but a new creature, Gal. 6.
Ob. If any say, But though they be not now under mercy, yet hereafter they may bee upon Repentance.
Answ. I answer, that in this they say truly, but yet not safely: for many men that have promised themselves the late repentance and mercy, have died in their sinnes before they could ever repent. And thy times are in Gods hands, thou knowest not when, nor how thou shalt die: and therefore the surest way is, now to turne to God with all thy heart, as they were counselled more at large, Ioel 2.12, 13.
Now for the fourth, it may awake some sort of offenders the more effectually, that besides the generall threatnings against wicked men, they in particular are assured that they are not under mercy.
As first, such as shew no mercy to men, Iam. 2.13. and such as transgresse of malicious wickednesse, Psal. 59.6. and such as are people of no understanding, Esa. 7.11. and such as walke after the imaginations of their owne wicked hearts, and will not hearken unto God, Ier. 15.5, 10, 12. and such as blesse themselves in their heart, when they heare the curses of the Law, De…. 29.19. and such as steale, murther, commit adultery, and sweare falsly, Ier. 7.9. and many other particulars. Catalogues might be instanced in all the severall Scriptures: the Prophet Malachy puts in such as deale corruptly in tything and offering, Malach. 1.8, 9.
To conclude; the counsell of the Prophet Ieremy is excellent in this case, who most effectually speakes thus: Heare yee, give eare, bee not proud: for the Lord hath spoken. Give glory to the Lord your God, before he cause darknesse, and before your feet stumble upon the darke mountaines, and while yee looke for light, hee turne it into the shadow of death, and make it grosse darknesse. But if yee will not heare, my soule shall weepe in secret for your pride, and mine eye runne downe with teares, Ier. 13.15, 16.
Use 2. Secondly, the consideration of this doctrine may justifie the practice of godly Ministers, that denounce the judgements of God upon their hea…ers, that live in sinne without repentance: It is their duty to shew them, that they are not under mercy; they are required to cry aloud, and to shew Gods people their sinnes, Esa. 58.1. And the Prophets, that cried Peace, peace, are extreamly threatned of God, so as for not warning the people, the blood of their soules is required of the Prophets, Ezek. 33. vers. 2. to 10.
Use 3. The third use may be therefore for the singular humiliation of wicked men that live in the assemblies of Christians. Though they have obtained a place in Gods Church, yet they have not obtained mercy, but live under the fearefull displeasure of God: and this is the more terrible if they consider three things.
First, that this is the case of multitudes of men in the Church: but a remnant are under mercy. Which will appeare more distinctly, if you draw out of our assemblies, such as in Scripture are expresly said not to bee under merciemercy: as,
What wicked men in particular are not under mercy.First, take all such as yet live in their naturall Atheisme, that mind not God nor Religion, that onelyonly care for earthly things, and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst us: These cannot obtaine mercy, because they refuse to heare Gods voyce, and to seeke to the ordinary meanes of mercy, Isaiah 50.1, 2. Heb. 3.7.
Secondly, draw out then secret offenders, such as sinne in the darke, and say, Who seeth us? There are many amongst us, that for ought wee know, live honestly, who yet in secret are polluted with desperate abominations, as, fearfull deceit in their callings, prodigious filthinesse of body, or the like.
Thirdly, remove from us likewise open and notorious offenders, such as are drunkards, outragious swearers, knowne adulterers or fornicators, murtherers, railers and extortioners: For to such belongeth not Gods mercy or Kingdome, 1 Cor. 6.9.
Fourthly, then separate from us such as are onelyonly civilly honest, and not religious. There are many that are farre from grosse offences, either open or secret, who are not yet under mercy: which is discovered divers wayes; as by their ignorance. For God will not have mercy upon people that have no understanding, Esa. 27.11. And by their impenitencie. They never soundly and in secret confessed their sinnes to God: they never mourned for their many corruptions: there is a world of inward wickednesse, which they were never humbled for. And also by their unbeliefe. They know no way how to be saved by Christ by effectuall beleeving on his mercy, but thinke to bee saved by their owne good deeds; or else they live in a generall security, not looking after salvation, but thinking it enough, that they are well accounted of amongst men.
Lastly, cast out hypocrites, that onelyonly make a shew of godlinesse, and have not the power of it: that draw neere to God with their mouthes, but have their hearts farre from him. These in vaine worship God. These are Jewes outward, but have not the circumcision of the heart, and therefore their praise is not of God.
You may easily conceive how small a number will remaine, if all these be deducted out of the societies of Christians.
Secondly, if they withall consider, that if mercy be not obtained, all else is in vaine. It doth not profit him to obtaine credit, riches, friends in this world, long life, or ought else, if hee obtaine not mercy: what shall it advantage thee to obtaine the whole world, if for want of mercy thou lose thine owne soule?
Thirdly, it increaseth their misery, that they may die in the case they are in. For either God may take away the meanes of mercy from them, or may leave them to so much insensiblenesse, as they may remove themselves from the means of mercy; or God, being provoked by their lo…g obstinacie, may deliver them up to a reprobate sense; or God may suddenly take them away by death: and then woe unto them, it had beene better for them they had never beene borne.
Quest. But some may aske, What should be the cause that so many obtain not mercy of God, seeing God is in his owne nature so gracious, and they are in so great need of mercy?
Answ. I answer, that the cause why some obtaine not mercy, is,
First, because they seeke it not:Why many obtain not mercy. they be at a great deale of care and paines many times to seeke other things, but they altogether neglect their owne mercy, and seeke not for it. Now God stands upon that that he will be sought unto: the house of Israel must know, that though God be many waies gracious, as is shewed at large, Ezek. 36.25. &c. yet for all this he will be sought unto, or else even Israel may want mercy, vers. 32.
Secondly, others are so farre from seeking mercy, that they refuse mercy: when God in the Gospel daily calls upon them, and beseecheth them to bee reconciled, yet they are so busily imployed in following foolish vanities, that they forsake their owne mercy, Ionah 2.8. They will not answer when God calls, but reject his Word, and grieve his good Spirit, and abuse his patience and bountifulnesse, and so heape up wrath against the day of wrath.
Thirdly, others seeke mercy, but they seeke it not aright; they faile in the manner: as either they seeke it coldly and carelesly, praying but for fashion sake, or with their lips without power of affections. They speake for mercy, but they doe not care for mercy: they neither observe, nor regard whether their petitions bee granted or denied: and this is the condition of the ordinary sort of men: Or else they seeke mercy corruptly without sincerity of of the heart: as when men pray God to forgive them the sinnes, which yet they mind not to leave. Now this is a shamefull kinde of seeking mercy: For God stands upon it, that we must forsake our wickednesse, or else he will not forgive, Esa. 55.6. 2 Tim. 2.19. Or else lastly, men seeke it too late, … Esau sought the blessing when it was gone, Heb. 12.15. They may call when God will not answer, Pro. 1. Zachar. 7. And this is the case of some, that put off their repentance untill the latter end.
But have now obtained mercy.]
Doct. The godly are exceeding happy in the obtaining of Gods mercy: All that are called in Christ Jesus, even all that have truly repented themselves of their sinnes, are certainly under mercy, and in th…t respect, in a marvellous safe and happy condition.
Three things are distinctly imported in the observation. First, the on… i…, that God is mercifull. Mercy may bee obtained, Ionah 4.2. Psal. 116.5. and 86. Secondly, that penitent sinners doe obtain mercy, I…l 2.13. Es…. 55.7. Thirdly, that such as have obtained Gods mercy, are in a marvellous happy case, in comparison of what they were before in. It is enough, if wee obtained mercy, whatsoever we obtaine not: Hence the phrase, Thou hast covered him with thy mercy.
And our happinesse in respect of the interest we have in Gods mercy is the greater, if we consider either the properties, or the effects of Gods mercy.
There are foure admirable properties in the mercy of God, which he shews to his people:
Foure properties of Gods mercy.First, his mercy is tender mercy, Psalm. 51.1. which hee shewes in divers things: as,
First, that he is full of compassion, in pitying the distresses of his people: no father can so pitty his child,1It is tender many wayes. Psalm.103.13. Hence his bowels are …aid to bee troubled for them, or to sound in him. Where is the sounding of thy bowels? saith the Prophet, Esa. 63.15. Ier. 31.20. The word Misericordiam imports as much: for it sounds misery laid to the heart. God then is mercifull in that he layes our miseries to his heart.
Secondly, that he waits to shew mercy, Esa. 30.18. watching for all opportunities, as it were to prevent us with his blessings.
Thirdly, that he is slow to anger; not easily stirred to displeasure, when he hath shewed his favour, Psalm. 103.1. He is a God of judgement that considers the weaknesses and infirmities of his servants, as knowing whereof they are made, Esa. 30.18. Psal. 103.
Fourthly, that if he do see some more prevailing evills in his people, yet hee will spare, as a father spares his onelyonly sonne, Mal. 3.17. And if he doe chide, yet he rebukes his people still with great affection, Ier. 31.19. and he will quickly give over, and not chide alwayes, Psal. 103. He is ready to forgive as soone as they call unto him, Esa. 65.23. and 55, 7. Psal. 103.
Fifthly, that if he doe bring affliction upon his people to humble them, yet he will not consume them, but will repent him of the evill, Ioel. 2.13. Deut. 32.36. Amos 7.36.
Sixthly, that in shewing his love, he is of great kindnesse, called the marvellous loving kindnesse, Psal. 17.7. hence resembled to marriage kindnesse, Hos. 2.19. No husband can be so fond of his wife, as God is of his people: nor can any man devise such wayes to expresse kindnesse, as God doth to his people.
Seventhly, that his mercy is without all grievance to him. Mercy pleaseth him, Mic. 7.18. It breeds, as it were an unspeakable contentment in God himselfe, when he hath dealth mercifully with his servants.
2It is immense.Secondly, his mercy is immense, unmeasurable: and this is exprest by divers formes of speech in the Scripture. Thus God is said to bee plenteous in mercy, Psal. 86.5. aboundant in mercy, 1 Pet. 1.3. rich in mercy, Eph. 2.4. His mercy is great above the heavens, Psal. 108.5. Gods Word herein hath magnified his name above all things, Psal. 138.2. He hath a multitude of mercies, Psal. 51.1. manifold mercies, Nehem. 9.19. They are unsearchable, high as the heaven is from the earth, Psal. 103.11. His kindnesse is said to be marvellous loving kindnesse, Psal. 17.7. Which must needs appeare to be so, because he is a Father of mercies: all mercies in the world flow from him 2 Cor. 1.3. and all his paths are merciemercy and truth. Whatsoever hee doth to his people, is in mercy, Psal. 25.6. And therefore the Prophet, that could find similitudes to expresse the faithfulnesse and judgements of God by, yet is faine to give over when he comes to his speciall mercy to his chosen, and vents himselfe by exclamation, Oh how excellent is thy mercy! Psal. 36.7, 8.
3It is free mercy, and that divers w…ies.Thirdly, this mercy is the more admirable, in that it is free: which appeares divers wayes. First, in that it is shewed without deserts on our parts: which the tearme gracious, every where given to God in Scripture, doth import. Secondly, in that God is tyed to no man, nor to any posterity of men: hee hath mercy on whom he will have mercy, Rom. 9. Thirdly, because it is extended to all sorts of people. If the rich mercy of God could have been obtained only by Kings or Apostles, or the like, it had beene the lesse comfortable unto us: but bond as well as the free, the Barbarian as well as the Grecian, the Gentile as well as the Jew, the poore as well as the rich, may bee possessed hereof. Hee doth not spend all his mercy on Abraham or David, but hee reserveth mercy for thousands, Exod. 34.6. and will bestow the true mercies of David upon meaner men, Esa. 55.4. His mercy is over all his workes, especially over all his spirituall workes in Jesus Christ, Psal. 145.9. Fourthly, it appeares to be free, because it can be alone. God can love us, though no body else doe: though Abraham know us not, yet God will be a father unto us, and never leave us nor forsake us, Esa. 63.15, 16.
Ob. But might some one say, In the second Commandement it is plaine, that God shewes mercy to them that keepe his Commandements. It seemes then, his mercy is not free, but he hath respect to deserts in us.
Sol. First, our keeping of the Commandements is not alledged as the cause of mercy, but as the signe of mercy. The words shew to whom God will shew mercy; not for what cause.
Secondly, when he saith he will shew mercy, it evidently excludes merit: For it is mercy that God will bestow such great things upon men for their workes; for there is no proportion betweene our workes, and the goodnesse we receive from God: When we have done all, we should account our selves unprofitable servants.
Ob. But it seemes, Gods mercy is caused by merit; for God shewes us mercy for the merits of Christ: If Christ deserve it, then it seemes it is not free.
Sol. First, mercy excludes merit in us, though not in Christ. Secondly, it was mercy that God gave us Christ to merit for us. And thus of the third property of Gods mercy.
Fourthly, Gods mercy is the more admirable yet, in that it is eternall.Gods mercy is eternall. God will not change his Word: Hee keepeth his covenant and mercy with his servants, 1 King. 8.23. Gods mercies have beene from all eternity, Psal. 25.6. and he will not take away his mercy from his servants, Psalm. 89.34. but his mercy and loving kindnesse shall follow them all the dayes of their life, Psal. 23. ult. His mercies are new every morning; hee hath never done shewing of mercy, Lament. 3.23. Isaiah 33.3. He is still building up his mercies, and will never leave, till he have finished them in an everlasting frame of unspeakable glory, Psalm. 89.2. His mercy is everlasting and endureth for ever, Psalm. 103.3. and 136. from everlasting to everlasting, Psalm. 103.17. God may forsake his people for a moment, to their thinking, & in a little wrath he may hide his face; but with everlasting mercies he will receive them. As he hath sworne that the waters of Noah shall no more cover the earth: so hath hee sworne hee will no more be wrath with his people. The hills may be removed, and the mountaines may depart, but Gods covenant of peace shall not bee removed, saith the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If Gods covenant be not with day and night, and if he have not appointed the ordinances of heaven and earth; then may he cast away his servants and their …eed, Ierem. 33.25, 26. But we see the course of nature is firme, and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people.
The effects of mercy follow.
To obtaine mercy, is to obtaine those benefits which God hath promised to his people, as the fruits of his mercy. Where God shewes mercy,
Nine effects of Gods mercy.First, he will heare their prayers graciously: this is promised, Esa. 30.18, 19. and pleaded by David, Psal. 4.1.
Secondly, he sanctifies all afflictions, so as whatsoever befalls the godly, proceeds from mercy, and not justice in God; and shall worke for the best, Rom. 8.28. It is Gods love that maketh him correct, Heb. 12.6, 7.
Thirdly, he heales their natures from the diseases of their mindes: for to shew mercy is likewise to cure us, and sanctifie us; and God promiseth it, Hos. 14.3.
Fourthly, he multiplies pardon, Isa. 55.7. It is not grievous to forgive s…n daily when they seeke to him for forgivenesse.
Fifthly, he delivers the soule, absolutely, from the pit: they are free from condemnation, Iob 33.27. Psal. 86.13, &c.
Sixthly, in all dangers and weaknesses his mercy holds them up, even when the godly say their foot slippeth, Psal. 94.18.
Seventhly, he guides them in all their waies: He that hath mercy on them (saith the Prophet) shall leade them, even by the springs of water shall hee guide them, Esa. 49.10. The World is like a wildernesse, the wicked are like wild beasts in a desart; Gods children are so provided for, that God preserves them, yea and himselfe findes them out meanes of singular refreshing all their dayes.
Eighthly, he crownes them with blessings, Psal. 103.4.
Ninthly, he gives them assurance of an immortall inheritance, 1 Pet. 1.3, 4.
The consideration of this marvellous mercy which the godly have obtained, may teach us divers things:
Use 1.First, with all thankfulnesse to acknowledge the mercy of God: we should alwayes mention the loving kindnesse of God, in all the experiences we have of the truth of his mercies toward us, Esa. 63.7. Wee should frame our selves to an easie discourse of the glory of Gods Kingdome, and talke of his power, Psal. 145.8, 9, 10. We should bee so perswaded of this truth, as freely to say, that we know that the Lord is gracious and very mercifull, Psal. 116.5. It is a great sinne not to remember the multitudes of Gods mercies, Psal. 106.7. Oh that men would therefore indeed praise the Lord for his goodnesse, &c. Psal. 107. foure times repeated in that Psalme. Christians should glory in it: not in their riches, strength, wisdome, &c. but in this, that they know God that exerciseth mercy, Ier. 9.24.
Secondly, in all our wayes heartily to disclaime merits of workes, or opinion of our worthinesse or deserts: say still with the Prophet in the Psalme, Not unto us, not unto us Lord, but to thy Name give the glory, for thy mercy and truths sake, Psal. 115.1. The whole frame of our salvation depends upon Gods grace, not on workes, Eph. 2. Tit. 3.5.
Thirdly, let us with David resolve to dwell in the house of the Lord for ever, since our happinesse lieth in mercy, and since we have the tidings of mercy in Gods house: there the fountaine of this grace is daily opened unto us, and we may draw water still with joy out of this Well of salvation in the Gospel, Psal. ….7. and 23. ult.
Fourthly, wee should learne of God to be mercifull: let us strive to comfort others with shewing them mercy, as wee have received mer…y from the Lord. Oh let us be mercifull, as our heavenly Father is mercifull, Luk. 6.
Fifthly, we should hence bee incouraged and resolved, since we know our priviledges, to goe boldly unto the throne of Grace upon all occasions, to seeke mercy to helpe in the time of need. We have obtained mercy of the Lord, and therefore may and ought to make use of our priviledge, Heb. 4.16.
Use 2.Secondly, this doctrine of Gods mercy may serve for singular comfort to the godly, and that both in the case of sinne, and in the case of afflictions.
1 Against the disquietnesse of the heart for sinne, it should much refresh them, to remember that they have obtained mercy, yea though innumerable evils have compassed them about, Psal. 40.11, 12. and though our offences are exceeding grievous, Psal. 51.1. Exod. 34.6, 7.
2 Secondly, in the case of afflictions, many things should hence comfort us.
1 That howsoever it goe with our bodies, yet God hath mercy on our soules.
2 That it is mercy that our afflictions are not worse, that wee are not consumed, Lam. 7.22.
3 That in the worst afflictions God doth many waies shew mercy; his mercies are new every morning, Lam. 3.23.
4 That though God cause griefe, yet hee will have compassion to regard us according to our strength, he will deale with us in measure, Lament. 3.32. Isaiah 27.7.
5 That he doth not afflict willingly, Lament. 3.33.
6 That all shall worke together for the best, Rom. 8.28. Deut. 8.16.
7 God will give a good end, Iam. 5.11. Hee will lift up from the gates of death, Psal. 9.13. God will give thee rest from thy sorrows, and feares, and hard usage, Isaiah 14.1, 3. Psalm. 57.3. Hee will send from heaven to save thee.
8 He will afflict but for a moment, Esa. 54.7.
But in both these cases we must remember,
First, to seeke mercy of God, Ezek. 36.32.
Secondly, if we be not presently answered, our eyes must looke up to God, and we must wait for his mercies, Psal. 123.3, 4.
Thirdly, we must checke our selves for the doubtfulnesse of our hearts, as David doth, Psal. 4.7, 8. and 77.10.
Fourthly, because we live too much be sense, wee must beseech God not onelyonly to be mercifull, but to let his mercy be shewed, and come to us, Psal. 85.8. and 116.77.
Fifthly, we should also beseech God not onelyonly to let us feele his mercies, but to satisfie us also early with his mercies, Psal. 90 14.
Sixthly, we must looke to it that we walke in our integrity, Psal. 26.11. and live by rule, Gal. 6.16.
Lastly, howsoever, we must trust in God, and looke to it that we rest upon the Lord, Psal. 32.10. and 33.18, 22. For God takes pleasure in those which hope in his mercy, Psal. 147.11.
Quest. But how may a man that is not yet comforted with Gods mercy, take a sound course to obtaine mercy?
Answ. That men may obtaine mercy;
First, they must take unto themselves words,Helpes to obtaine mer…y. and confesse their s…nnes to God, and heartily bewaile their offences, Ioel 2.13. Hos. 14.3.
Secondly, they must turne from, and forsake their evill wayes, and their unrighteousnesse inward and outward, Isaiah 55.7.
Thirdly, they must be carefull to seeke the Lord while he may be sound, Isaiah 55.6.
Fourthly, they must be mercifull, and love mercy: for then they shall obtaine mercy, Matt. 5.6.
Fifthly, they must learne the waies of Gods people, and learne them diligently, Ier. 12.15, 16. They must have pure hands, and a cleane heart, and not lift up their soules to vanity, Psal. 4.5.
Sixthly, they must hate the evill, and love the good, Amos 5.5.
Seventhly, they must cry unto God daily, Psal. 86.3.
Eighthly, there must nought of the cursed thing cleave unto their hands, Deut. 13.17.
Ninthly, when the Lord saith, Seeke yee my face: their hearts must say, Thy face (O Lord) will we seeke, Psal. 27.7, 8.