An Expository Comment on 2 Corinthians 1, Exposition · Sermon 32
SERM. XXXII.
How God is a mercifull Father, the Father of all mercies to his children.
2 COR. 1. 3.
Bleſſed be God,—the Father of mercies?
THe next conſiderable motive in God, who is thus to be bleſſed, is from his relative Attribute to us, The Father of mercies; if every mercy be a ſtream iſſuing from him the fountain; if every favour be a ray, which hath its emanation from that Sun; then no wonder if always, and in all things we are to bleſs and praiſe him. Its Bernards obſervation, he doth not ſay, Pater ultionum, &c. the Father of revenge and of judgments, which yet he is to all wicked men, but of mercies, that is to ſuch as fear him. So that the Apoſtle doth here repreſent God, in the moſt ſweet and lovely relation that may be to the truly godly; They muſt not think fury and vengeance is in him towards them, though ſinners, but that through Chriſt all enmity is taken away, and they may with boldneſs come to him as to a Father; even as the child doth ſecurely reſt in his Fathers boſome.
The words have no difficulty, they are a fountain opened, no ſtone is to be removed, that the wearied ſoul may drink thereof. Obſerve,
That God is a Father of mercies, or a mercifull Father to thoſe that are his.God is a mercifull Father to all his children.
So that our work will be to treat of that Attribute of God, which renders the meditation and thoughts of him comfortable to us. For if he be holy, but not mercifull, if infinite but not mercifull, if omnipotent but not mercifull, he would be a conſuming fire to us. It is good therefore for the contrite ſinner to hear of this Attribute, ineffabili deſiderio teneor cum audio, bonus Dominus.
To open this rich treaſure, that is able to enrich all, who will come and take of it. Conſider,
Firſt, That God hath ſuch an Attribute of mercy. The Scripture doth not only repreſent him Wiſe, Juſt and Almighty, but Mercifull alſo, Jam. 5. 11. God is foreign, He is very pitifull, and of tender mercy. The former word is from the bowels that uſe to move, when we are affected compaſſionately with any miſerable object. So that Gods mercies they are bowel-mercies, he doth not only do good to us; but to ſpeak after the manner of men, he is compaſſionately affected unto us, while he doth ſo. Hence Luke 1. 78. they are called foreign, The bowles of mercy: But whether mercy may be attributed to God properly, is diſputed, The Socinians they deny mercy to be an eſſential property to God, even as they do vindicative Juſtice. The Stoicks they denied mercy to their wiſe man. Seneca grants clementia and benignitas, but not miſericordia, for they defined mercy to be egritudo animi, a ſickneſs and grief of the mind, which ariſeth from anothers miſery: And why is it called miſericordia, Yarch Auſtin, but becauſe it doth make miſerum cor. Therefore if we ſtick to theſe definitions of mercy, as it is in man, who hath compaſſion, becauſe he hath paſſion, we are not to attribute it to God, but ſeclude all humane imperfections, and look upon it as an Attribute in God, whereby he doth will to help and relieve ſuch as are in miſery, ſo it is …ivently in him; and as there is none good but God, ſo we may ſay, there is none mercifull but God. The mercy then of God is infinite, as his own nature, and do has rarre tranſcend all our ſins and miſeries, as the Heavens do a mole-hill, only there is not perturbation in the holy Nature of God, which we find in our compaſſions. Anſelme expreſſeth it well, Thou art mercifull, O God, Secundum nos, non ſecundum te, ſecundum ſenſum noſtrum non tuum, cum tu respicis nos miſeros, nos ſentimus miſerationis effectum, tu non miſeriae affectum. God then is mercifull, as well as juſt, and thouſands of places in the Scripture ſpeak of this mercy of God very largely.
2. It is good to know, that the mercy of God is taken in Scripture ſometimes Actively, for that eſſential Attribute in him, as Exod. 34. 6, 7. where the Lord himſelf proclaimed his own Name, Mercifull, Grucious. Long-ſuffering, &c. Though Divines do give notional differences between his Goodneſs, Mercy, Grace, and Long-ſuffering, yet I ſhall not attend to that. Or Paſſively, for the effects of his mercy, as here in the Text, The Father of mercies; ſo when God doth threaten to take away his mercies, that is, the effects of his mercy, not the attribute of mercy. This you muſt diligently attend to, becauſe the effects of Gods mercy are more and leſs, but the attribute in God cannot be ſo, God is not more or leſs mercifull; neither doth Mercy as an attribute oppoſe Juſtice, as an attribute, but the effects of Gods Mercy may be, and are contrary to the effects of his Juſtice.
3. We muſt diſtinguiſh between Gods general mercy, and his ſpecial; His general mercy is extended to all the creatures, The whole world is full of his mercies, Pſal. 33. 5. So his mercy is ſaid to be over all his works. Would the world ſubſiſt for a moment, when the Inhabitants thereof are ſo full of rebellion againſt God, were it not for his mercy? All that we ſee, we hear, we taſte, we feel, is nothing but mercy. His ſpecial mercy is to rational creatures, men and Angels; and that again is two-fold, More ſpecial, and moſt ſpecial. More ſpecial, is the vouchſafing of the Goſpel, and means of grace, both to the wicked and the good. This Kingdom of Heaven is ſet open for both. But then there is the moſt ſpecial mercy, and that is vouchſafed only to the elect, by which means they are converted, juſtified, and ſhall be glorified; and of this it is the Apoſtle ſpeaks, Rom. 9. 15. I will have mercy on whom I will have mercy.
Thus much may ſuffice for the Doctrinal information about this truth: Let us What is implied in Gods being called the Father of mercies.in the next place take notice, what is comprehended in this expreſſion, Father of mercies. For this is a box of ointment to be opened and beſtowed upon poor ſouls; and while this glory of God doth paſs by, we can ſee but the back parts of it.
Firſt, When he is ſaid to be the Father of mercies, this implieth, That he only giveth mercies, and receiveth none. So that as the father giveth being to the child, but receiveth nothing of the child: Thus God he is the Father of mercies, becauſe he is abſolutely ſufficient in himſelf; he needeth nothing from any, becauſe then there would be a ſuperiour to God. And this conſideration may greatly aggravate the glorious Nature of God in being mercifull, in that he himſelf is like the Sun giving light, but receiving none at all. We cannot ſay of Angels, they are the Fathers of mercies, becauſe though they be miniſtring ſpirits to ſerve us. An Angel was ſent to comfort Chriſt, yet they need mercy as well as we. The river needs the ſpring, but the ſpring is the laſt, and needeth not the river; and ſo Angels and men they need mercy every way, but God he needeth none, only he is the giver of all, It being more bleſſed to give than to receive, even in this ſenſe.
Secondly, When he is called the Father of mercies, it implieth, The voluntarineſs and readineſs in God to it. Pſal. 103. Like as a father pitieth his children, &c. We do not intreat or hire a father to pity a miſerable child, his own bowels perſwade him to it. Now this is much more in God. For as the Pſalmiſt argueth, He that made the eye, ſhall not he ſee? So he that giveth bowels and pity to parents, ſhall not he much rather be mercifull? So that as it is for holineſs; if all the holineſs of men and Angels were put together, it would be but a drop to what is in God: So if all the mercy, and all the compaſſions of all the fathers and mothers in the world were joyned together, it would be nothing to God. Oh what diſhonour doth thy unbelieving fearfull heart do to this mercifull Father! Thou thinkeſt he hath but the mercy of a man; thou judgeſt of his bowels according to thy own; no Gods merciemercy is as much above thy ſinnes and miſeries, as his Eſſence is above thy being. O nomen (miſericordia) ſub quo nemini desperandum: But of that more preſently. Only when he is called a Father of mercies, that denoteth the readineſs in God, and willingneſs in him; and this is remarkable in Gods mercies, over what is in mans; our mercy is many times, becauſe the object miſerable, is of our own fleſh, and nature with us. It moveth the heart to ſee one of the ſame nature with us to be thus miſerable, but God he is infinitly above man, he hath no communion in nature with us, and yet he is merciful. Again, Mercy amongſt men is often, becauſe we have been under ſuch miſeries ourſelves. They that have the pain of the ſtone, commiſerate thoſe that are in the like manner troubled, becauſe they know what it is. Thus many eminent Miniſters of the Goſpel, are exerciſed with ſoul-temptations and deſertions, that they may know how to mourn with bleeding bowels over thoſe that are ſo tempted. Thus the mercy of Chriſt as Mediator, differs from the mercy of God, as abſolutely conſidered. For he was tempted like us in all things, ſinne only excepted, Heb. 4. 15. and the reaſon of this the Apoſtle giveth, That he might be touched with a feeling of our infirmities. Chriſt knoweth what the meaning is of every groan, and every ſigh that comes from a child in darkneſs, crying out, Why hath my God forſaken me? Thus Chriſt as Mediator is mercifull in another way, then God is; yet this advanceth ſtill the mercy of God, that whereas his bleſſed and perfect Nature cannot know experimentally what it is to be miſerable, what it is to need mercy, yet for all that his breaſts are full. and no womon is in greater pain to be eaſed of her burden, then God to beſtow his mercies.
Thirdly, In that he is a Father of mercies, a Father, there is implied, That he doth lay our miſery to heart. For although he cannot be paſſionately affected, as man, nor is ſenſible of our infirmities, as Chriſt was, yet this doth not hinder, but that our miſery is taken notice of, as really ſo, as to be ſuccoured by him, as if it were in the moſt compaſſionate Father that is. That expreſſion of God concerning the Iſraelites miſeries under bondage is remarkable, Exod. 2. 24, 25. He heard their groaning, he remembred his Covenant, he looked upon his children, he had respect or knew them. See here ears, eyes, memory and mind, all are affected with their trouble. So Iſa. 63. 9. it is ſaid, In all their afflictions, he was afflicted. As then anger againſt wicked men, though in God it be not the ebulſition of bloud about the heart, or accompanied with a pale countenance, yet it is more really, and dreadfull in God than in man. Therefore better have all the men of the world angry with thee than God. So it is in his mercy, in him mercy, though it have not humane concomitants, yet it's more real, operative and efficacious, than all the mercifull fathers in the world is; and thou hadſt better have God ſhew mercy to thee, than all the men of the world. For
In the fourth place, when he is ſaid to be the Father of mercies, there is implied, The real and lively working of it. The father though he pity his child, yet cannot give him the mercy of health, much leſs the mercy of grace. Miniſters, though they be ſpiritual Fathers, they can only pray for mercy, preach of mercy, but to give you pardon of ſinne, to give you comfort of conſcience, and aſſurance that they cannot do; but God is the Father of theſe mercies, he can give joy to the ſoul, and neither Devil or ſinne can diſcomfort. As the whole creation came out of the womb of nothing at firſt; when God ſaid, Let there be light, immediately there was light; and as God is called, The Father of rain, Job 38. 28. becauſe he can open the bottles of Heaven, and refreſh the parched earth when he pleaſeth; ſo alſo he is the Father of mercies, becauſe he can turn thy darkneſs into light, thy hell into Heaven; yea he doth it, that ſo what many Sermons, many Ordinances could not do, that God ſuddenly and inſuperably doth, he comforts irreſiſtibly, as well as converts irreſiſtibly. But of this more in the next property, viz. A God of all conſolation.
Fifthly, In that he is the Father of mercies, there is implied, That it's onelyonly from himſelf that he pitieth us, that he hath ſomething within him to provoke to compaſſion, when we have enough to provoke him. And this is repreſented in that precious Parable of the Prodigal ſonne returning to his Father; Though there was cauſe enough from the ſonne, to alienate the Father to upbraid him with his prodigality and rebellion, ſaying, Whence come you? Where are all the goods I gave you? Yet for all that, The Father runneth to meet him, kiſſeth and imbraceth him, who might have chaſtized him, receiving him with as much readineſs, as if he had never been ſuch a prodigal ſonne; but what moved him all this while? The affection of a Father. It's not then for the godly ſoul to be poring and puzling it ſelf alwayes; what is there in me, that may make God ſhew mercy to me? What have I? What find I in me, that may prevail with God? Oh fooliſh and unwiſe Chriſtian! Think rather what is in God to love thee, to pity thee. I will go to my Father, ſaith the Prodigal; Though I have loſt the obedience of a ſon, yet he hath not the bowels of a Father; the bowels of a Father are ready to beget him again. Think what a fountain his goodneſs is, to iſſue forth rivers of mercies. So that it is with thee, as ſome parched dry wilderneſs, it hath no ſprings, no ſtreams to refreſh it ſelf with, till clouds from above fall upon it. Thus thy heart is ſcorched, and even burning like hell, till God give thee not a drop of water, but Chriſts bloud to cool thy afflicted ſoul. Thus you ſee, what is in this a Father of mercies, a Father.
In the ſecond place, what briefly is in the object, a Father of mercies, in the plural number, and that implieth,
1. That there is no mercy, but it comes from God. Every good and perfect gift is from him, Jam. 1. For if ſo be any creature were the original of mercy, though it be but the leaſt; as to that particular, it would be the Father of mercy; if the Sunne of it ſelf were the higheſt cauſe of giving light to thee, if it were not God that did cauſe this Sunne to ſhine on thee, that Sunne would be the father of the mercy of light. Although therefore God hath appointed natural cauſes, moral cauſes, yea and ſupernatural means of mercy and comfort to thee, yet take heed of calling theſe Father. Thy food would not be a mercy to thee, thy houſe a mercy; no thy ſenſes, thy underſtanding would not be a mercy to thee, were it not for this Father of mercies. So that whereſoever, and whenſoever thou meeteſt with any mercy, look higher than the creature, ſee an hand from Heaven giving it thee. As Gerſon a devout Papiſt ſpeaketh of his Parents, how that they to teach him, while a child, That every mercy was from God; had a deviſe, that from the roof of the chamber ſhould be conveyed to him every apple or nut, or ſuch childiſh refreſhments, he deſired; but Chriſt himſelf, Matth. 5. when he preſſed againſt carefull, diſtruſtfull thoughts, he ſaith, Your heavenly Father knoweth what you want. So that it is not thy own natural father, that is a mercy to thee, but thy Father in Heaven: As that good man in Eccleſiaſtical Hiſtory, when they brought him news his father was dead, Define blasphemias loqui, pater eminens immortalis eſt. Thus are we to call nothing a Father of mercy to us, but God himſelf. So that what our Saviour ſaith, Mat. 23. 9. Call no man father on earth, in reſpect of faith and obedience; neither are we in reſpect of our mercies. Oh but how difficult is it not to have other fathers of mercies beſides him!