A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verse 10.

Which in times past were not a people, yet are now the people of God: which in times past were not vnder mercy, but now haue obtained mercy.

THe Apostle takes the words of this verse out of the Prophet Hosea, chapter 1.11. where the Lord promiseth that the number of the chil∣dren of Israel shall be as the sand of the sea, and in the place where it was said vnto them, Ye are not my people, it shall bee said vnto them▪ Ye are my people. Now the Apostle applies that sentence to the people to whom he wrote, shew∣ing, 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 peo∣ple: as also because the Apostle is thought to write onely to the Iewes. But the Apostle Paul, Rom. 9.24, 25, 26. apparantly. expounds it of the Gentiles chiefely, and therefore wee must rest in his sence, 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 prouinciall Iewes onely.

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 parti∣cular, some vse would be made of this great work of calling the Gentiles; and so, from the consi∣deration of their estate, both before and after calling.

And first,* 1.1 for the meditation of the estate of all the world, or the nations of the world, before Christ preached vnto them: note,

First, the horrible infectiousnes of sin: whole worlds of people are poisoned with it.

Secondly, the dreadfull horror of God's Iu∣stice against sin: which as wee may see plainly in the sufferings of Christ; so also very liuely in the desertion and forsaking of the Gentiles, so many millions of men perishing without pardon or pi∣ty: and therefore it was neuer safe to follow a multitude in euill, nor to plead the practice of fa∣thers or forefathers, with the like.

And for the meditation of their calling againe in Christ by the Gospell, we may gather matter,

First,* 1.2 of information; and so, first, that God is not tied to any place. If Israel after the flesh will not serue him, he will raise vp children vnto A∣braham from among the Gentiles, Mat. 21.43. Secondly, that the Church of Christ is now Ca∣tholick, of all nations; and therefore Christs Kingdome the largest kingdom in the world, and the glory of it must not be restrained to Rome, or any one place.

Secondly, of consolation: for, heer wee may obserue,

• 1. The infallibility of Gods promises: these promises concerne the calling of the Gentiles as being dead, and were most vnlikely, and yet wee see them fulfilled: which should teach vs to trust vpon God.
• 2. The wisdome and power of God, work∣ing light out of darknes. The rebellion of the Iewes is so far from laying Sion waste, or dissol∣uing Religion, that it is an occasion of a greater work of God among the Gentiles: yea, when prophanenesse seems to ouer-growe all, and the whole world seems to liue in wickednes, yet wee knowe not what times may come for the glory of Religion among Iewes and Gentiles.
• 3. God's wonderfull loue to his Elect: hee will gather them from all the foure windes of heauen: though they be few in number, in com∣parison, and liue dispersed in euery Country, yet God, the great Husbandman, wil not want means to fetch them home into his garner. A husband∣man, that had all his field growne ouer with weeds, saue heer and there one grain of corn on a land, would neuer be at the pains of gathering & separating: yet God will.
• 4. The great incouragement that poor sin∣ners and mean persons haue to come to Christ, and seek God. For heer we see, hee hath shewed mercy to the very abiect Gentiles, against whom hee had infinite cause of exception: and the ra∣ther should wee bee incouraged, because where∣soeuer

• wee liue either in East or West, we may sit downe with Abraham, Isaak, and Iacob in the Kingdome of God, Math. 8.11.

And withall, heere is matter of instruction, for,

• 1. Wee must looke to our faith: For God iustified the heathen onely by faith, Galat. 3.8.
• 2. Wee must not be secure, but must learne to obserue all things, that are commanded vs, Math. 28.20. The name of God must bee great amongst vs, and wee must offer incense, and a pure offering, Mala. 1.11. Wee must bee fruitfull, especially we that liue in these latter ages of the world, lest God hasten the calling of his nation of the Iewes, and cast vs off for vnbeliefe and vn∣fruitfulnes, Rom. 11.

And thus in generall of the calling of the Gentiles. In particular in this verse heere is a twofold comparison: first, the one respects, what they were to God: secondly, the other re∣spects what God was to them. They were to God by nature no people, by grace they are his people: and God withheld from them his sauing mercy by nature, and now by grace they are vn∣der mercy: First, of their being a people to God: And then of Gods mercy to them.

Which in times past were not a people.]

The word people is diuersly taken:* 1.3 For some∣times it signifieth any multitude, or great num∣ber of any sort, and so Ants are said to bee a people, Pro. 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 vsed and stiled the com∣mon people. But, properly and originally, the word populus was thought to signifie a multitude of citizens in one city, enioying the right and communion in society and imploiments, vnder one Head and Gouerner.

Now, the holy Ghost in this place affirmes, that men that liue in their sinnes, without faith and repentance, are not a people, though they bee neuer so many in number, or other preroga∣tiues: and the nations of men liuing without God, may be said, not to be a people,

* 1.4Either because they are a people of no note, in no request in respect of true greatnes: as the Iews did vilely esteem of all the vncircumcised:

Or because they were not a peculiar people, or (as the Antithesis shewes it) were not the peo∣ple of God. Now, till men subject themselues to God's gouernment by Iesus 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 Sonne, are no members of the Empire of the Common-wealth of Israel: let them haue what Heads or rulers they wil, they are but as so many Rebels, or (at the least) as so many strangers from God's Kingdom; therefore called strangers and enemies, Col. 1.22. They are neither born of the bloud of Israel, nor haue they any right of inhe∣ritance from God, nor liue they vnder the lawes of the Empire, nor made free denisons: yea, this

p••••••se seems to import, that all men that are not gathered into the number of God's people, are but a confused heap, and disordred multitude, neuer happy in respect of any gouernment: 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 haue Lawes, and a kinde of gouernment, yet their Lawes and Customs are vain, Esay 10.3. altogether insuffici∣ent to make them liue happily.

Vse. The vse may be,

First, for information: and so it may inform vs in two things. First, the vanity and insuffici∣ency of worldly things, riches, power, honour, conquests, carnall parentage, and the like, auaile men nothing vnto a blessed life: the Gentils had all these in their greatest glory, and yet not wor∣thy to be called a people. Secondly, wee may hence gather the reason of these strange deuou∣ring iudgements, which fall vpon the world by warres, famine, pestilence, &c. For, inasmuch as worlds of men liue without the compasse of the obedience to God's gouernment, and stand out as so many Rebels; the Lord therefore, see∣ing they will not bee his people, fights against them from heauen, and makes wonderful hauock among them; as a great King, that reuengeth himself by the strength of Armies, vpon Rebels.

Secondly, for instruction: and so wee, that were sinners of the Gentiles, should hence learn to acknowledge & praise the free grace of God,

who without our deserts hath reckned vs in the Court of his people; wee that were by nature, viz. none of God's people.

Thirdly, and especially it should set out the misery of all men liuing in their sins without re∣pentance: and the rather should we bee mooued with this terror,

• 1. Because no place can priuiledge impeni∣tent sinners: for, not onely professed Gentiles, but euen wicked Israelites are in Scripture rec∣koned as no people. The wicked are accounted as no people, though they liue in the Church, and dwell among God's people. For, what is the chaffe to the wheat, though both lie together? Yea, though men bear the name of God's peo∣ple, yet God hates them neuer a whit the lesse for that: and therefore to distinguish them, and shew how little he regards them, hee calls them the euill people, Ier. 13.10. the disobedient and gain-saying people, Rom. 10.21. the people of Gomorrah, Esay 1.10. the people of my curse, E∣say 34.5.
• 2. 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, e∣uen his louing kindnes and mercies, and would not haue them much pitied, Ier. 16.5. Behould, saith the same Prophet in another place, the whirl-winde of the Lord goeth forth with fury:

• a continual whirl-wind; it shall fall with pain on the head of the wicked, Ier. 30.23. so Ezech. 11.21. Esay 34.5.

Ob. But, when men liue in the Church, and are baptized, &c. how may it bee knowne, that they are not Gods people? what signes are there of men that are not Gods people?

Sol. They are described in diuers Scriptures, where we may finde out what people it is God excepts against.

First, such as can liue without God in the world,* 1.5 are not Gods people, Ephes. 2.12. Such as can goe whole daies, weekes, moneths, yeeres, without any harty care of God, or his glory, or fauour. These are euidently not a people.

Secondly, such as are of a stifneck: such as will not let Gods yoke come vpon them, such as wil not obey his voice, but walk in the imaginations and counsels of their owne euill hearts, Ierem. 7.23, 24, &c. 13.10. especially such as refuse to heare his voice, and are withall gainsaiers, and such as are talkers, whose lips carry about them the infa∣my of Gods true people, and the blasphemy of Gods name, Rom. 10.21. Ierem. 10.13. Ezech. 36.3, &c.

Thirdly, it may be discerned by their manner of seruing of God: for such as God reiects from being of his people: may draw neere to him with their lips, but their hearts are from him; and they doe him no seruice, but as mens lawes feare them to it. A constant habituall alienation of the heart from the care of Gods presence in Gods ordi∣nances,

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 liue in the Church, and professe the true Religion, be cast off only for liuing in sin, 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 therefore they ought to bee put without the Campe till they be cleansed: The sins of the Godly, are sins of infirmity; and the sinnes of the wicked, are sinnes of presumption: The wicked neuer 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 those 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, wheras in the prophet it is thus. In the place where it was said, ye are not my people; it shall be said vnto them, Ye are the sonnes of the liuing 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 Apo∣stle therefore applies it so, as that it may appeare, that the comfort only belongs to godly Christi∣ans; and in stead of the words, Ye shall be called the Sonnes of the liuing God, he saith, Ye are now the people

of God, which in sence differs not: and the Apo∣stle leapeth to the direct Antithesis, and takes it for granted, that all God's People are God's Sonnes also, vnlesse we conceiue, that hee bor∣rowed these words out of Hosh. 2. vlt. which I ra∣ther incline vnto, though Interpreters most take to the words, and the first Chap.

Ye are now the people of God.]

For the sence of the words, we must vnder∣stand, that men are in Scripture said to be God's people three wayes.

First, in respect of eternall Praedestination, see Rom. 11.2.* 1.6 He will not cast off the people hee knew before.

Secondly, in respect of the couenant in the Law, and so the sonnes of Abraham were God's people, and none other, as many Scriptures shew.

Thirdly, in respect of the couenant in the Gospell; and so it is to be taken here: and all vn∣regenerate men were not a people, and all that beleeue, are God's people by the benefit of the couenant of Grace in the Gospell.

Now for the coherence I might note,

That they that are not the people of God, may be the people of God, and so acknowled∣ged of God himselfe; which should teach vs with meekenesse and patience, to waite when God will turne those that lie in their sinnes, and despaire of no man, and restraine fierce and per∣uerse censures, concerning the finall estate of o∣ther men: But the maine point is, that God's

people are the only people in the World; None worthy to be called a people, in comparison of them! No subiect, in any gouernement, so hap∣py as Gods people, vnder his gouernement in Christ! and therefore to bee made the people of God here, is reckoned as a condition beyond all comparison: Now that Gods people excell all other Subiects in the World, may appeare many waies:

First, in respect of the loue of God that hee beares to his people, which hath foure match∣lesse prayses, that no King on earth can afford to his Subiects:* 1.7 For, first it is an euerlasting Loue, when all the fauor of the Princes on earth is both mutable, and mortall. Secondly, it is a particular loue to each Subiect; All the people are loued, and by name, Deut. 33.3. The Lord counteth, when he reckons his people, he was become their God, Psal. 87.5, 6. Thirdly, it is a free loue; There was no desert in vs: whereas Princes looke at somewhat that may pleasure themselues, euen where desert is lesse. Fourth∣ly,* 1.8 it is a tender Loue; and therefore Gods peo∣ple 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: For, first, they are elect from all eternity, and so euery one of the People hath a particular act of Parliament to as∣sure 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.* 1.9

Thirdly, all Gods People haue a generall par∣don giuen them for all offences, Ierem. 31.34. He saues his People from their sinnes; and this par∣don is grounded vpon a sufficient atonement made by a most faithfull high Priest for them, Heb. 2.17. Who also sanctified all this People with his own blood, Heb. 13.12. Christ is giuen for couenant: he is their surety for them, & their wit∣nes, Esay 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, aboue all the people in the World; their natures be amended, they are all washed and clensed from their filthinesse: there is not one vile person amongst them, Ezech. 36.25. & 37.23. &c. He hath formed them for himselfe, and his owne seruice, Esay 43.22.

Fiftly, all Gods Subiects 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 womb, Psal. 110.3.

Sixtly, the Lawes by which they are gouer∣ned, are the perfectest in the whole world: For the Law of God is perfect, Psal. 119.8.

Seuenthly, all Gods people liue in his pre∣sence, and see his glory, Exod. 33.16. Leuit. 26.11, 12. Zach. 1.10, 11. Psal. 95.7. Other Kings haue many subiects they neuer saw, and few that haue that preferment, to liue in the Kings pre∣sence, or neere about him.

Eightthly, God feasts all his subiects, and that

often, and in his owne presence, and with the best prouision of the world, Esay 25.8. Esay 65.13, 14. Ierem. 31.14. Kings would soone consume their treasure, if they should doe it often, or almost once, &c.

Ninthly, no people so graced of their King in hearing requests, and receiuing petitions. For all Gods people may cry, and bee heard, and at all times, and in all suites, which no King on earth can grant to all his subiects, and seldome or neuer so much as to any one, Esay 30.19. Iohn 14. Whatsoeuer they aske in the name of Christ shall bee granted vnto them.

Tenthly, they are the longest liued of any peo∣ple: As the daies of a tree are the daies of my people, saith the Lord: They may endure many a storm, but they are fast rooted still. Mine Elect shall long enioy the works of their hands, Esay 65.22. For, first, they onely haue the promise of a long life in this world, and it is limited onely 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 vpon God: For when they dye a bodily death, they are said to bee gathered to his people, or their people, and there receiue eternall life in∣stead of it: Death doth not put them out of ser∣uice, or depriue them of the Kings presence, but remoueth them onely out of one roome into another: whereas they stood below staires be∣fore, they serue now aboue staires, and are all of

the Presence, and Priuie-Chamber to God.

Eleuenthly, they are the wealthiest people in the world, none better prouided for: For, first for Spiritual gifts, and rich fauours from the King of kings, they are not destitute of any hea∣uenly gifts, 1. Cor. 1.5. Eph. 1.3. And for outward prouision, God hath taken all the chief creatures, and bound them to serue them with prouision in whatsoeuer they want: The heauen, the earth, the corne, &c. all are bound for the supply of their wants, Hos. 2.21, 22, 23.

Twelfthly, they excell for protection: Whe∣ther we respect their preseruation, or the reuenge is done vpon their enemies: For their preser∣uation, though the earth and the heauens should bee shaken, yet God will be the hope of his peo∣ple, Ioel 3.16. and as the mountaines are about Ierusalem, so is the Lord about them that feare him, and therefore they cannot bee moued, Psal. 125.1, 2. and if the rod of the wicked doe enter vpon them, yet it shall not rest vpon their lot, v. 3. of the same Psalme. And for vengeance: It is certaine, the Lord will auenge their quarrell vpon all their enemies, though they be vnable to right their own wrongs; and because God would haue it done throughly, hee reserues the work of vengeance to himselfe, to make the recom∣pence, Heb. 10.30. Rom. 12.20.

Vses. The vse may bee both for Consolation, and Instruction: For it should exceedingly com∣fort Gods children, considering what singular happines they enioy by the gouernment of Iesus

Christ. Oh! blessed are the people, whose God is the Lord, Psal. 33.12. and 144.15. Moses ad∣mires, a little before his death, the wonderfull fe∣licity of the godly, considered as they are God's people. Israel is happy; none like to God's peo∣ple, or this people: nor is there any like vnto the God of Ierusalem. For, God rides vpon the hea∣uen, in their help: the eternall God is their re∣fuge; and vnderneath are the euerlasting Armies. He wil thrust out their enemies before them, and say, Destroy them. Israel alone shal dwel in safety. The Fountain of Iacob shal be vpon a land of corn and wine: and his heauens shal drop down deaw. They are a people saued by the Lord, who is the shield of their help, and the sword of their excel∣lency. Their enemies shal be found liers to them, Deut. 33.26. to the end.

And this excellent estate is the more comfor∣table to be thought vpon,

• 1. Because people of any nation may be ad∣mitted to this estate, and the Lord, without re∣spect of persons, will blesse them with the bles∣sing of his people, as the Prophet excellently shewes, Esay 2.19. and 19.24, 25. The Gentiles haue come to reioice amongst his people, Rom. 15.9, 10, 11. They were hard times, when the Lord's dominion was in a manner confin'd in the Kingdome of Iudah and Israel.
• 2. Because it is so great and glorious a work on God's part, to make vs his people: for, hee doth as it were plant the heauens, and lay the foundation of the earth, that hee may say vnto

• Sion, Thou art my people, Esay 51. verse 16.
• 3. Because in the hardest times that can be∣fall the godly, the Lord will haue them plead this priuiledge: and they may go to God, and he will acknowledge them in all their distresses, and sanctifie their afflictions, and deliuer them at the voice of their cry, Esay 64 9. Zach. 13.19.
• 4. Because they shall yet enioy a farre more excellent estate in another world, than now they haue, Reu. 21. They are now but as the children of Israel in Goshen, or in the wildernesse.

Vse 2. Secondly, diuers things may bee hence obserued for instruction; as,

• 1. Such as liue in the Church, and yet haue not the marks of God's people on them, should awake, and look about them, and labour to get into the number of God's people. These fooles among the people, as the Prophet Dauid calleth them, should vnderstand; and these euill neigh∣bours vnto Israel, should bee perswaded to learn the waies of God's people, and so they may bee built vp in the midst of Israel, Ier. 12.16. And it should bee their daily praier vnto God, to grant them this one request, namely, to blesse them with the fauour of his people, Psal. 106.3, 4.
• 2. The penitent sinner, that feels his heart called by the voice of Christ, should hence bee moued to enter into the couenant of God, and speedily to take the oath of subiection & alleage∣ance, binding himself with all his heart to God, and his diuine seruice, deu. 29.10, 11, 12, 13. Ier. 50.5.
• 3. Such as haue taken the oath, and are ac∣knowledged

• for true Subiects, should for the rest of their time study how to carry themselues as becomes the people of God: and so,

In generall, they should remember two things.

• 1. To giue eare to God's Law, and hear∣ken what the Lord will say vnto them from time to time, Psal. 78.1. Esay 51.4.
• 2. To lead a holy life and conuersation: for, therefore hath God seuered them from all nations, that they might bee holy to him, Leuit. 20.26. All God's people are righteous, Esay 59.21. and 62.12. And Christ hath redeemed them from all iniquity, and purified them, that they might be a peculiar people vnto him, zealous of good works, Tit. 2.14. They must therefore bee no more polluted with their transgressions, nor bee fashioned to the lusts of their former igno∣rance, Ezech. 14.11. and 36.25, &c.

In particular they should

• 1. Giue God thanks for euer, for blessing them with the blessing of his people, Psal. 79. vlt.
• 2. They should humble themselues, to walk with their God,* 1.10 Mic. 6.8. being humbled at his feet, to receiue his Law, Deut. 33.3. bowing down with all reuerence to worship him, Psa. 95.7. For, God is a great God aboue all gods, and a great King aboue all kings.
• 3. They must auoid needlesse society with the wicked, 2. Cor. 6.16. and take heed, that they learn not the manners of other nations, Le∣uit. 20.24.
• 4. The Law of GOD must bee in their

• hearts. For, they should be a wise and vnderstan∣ding people aboue all men: and this is the signe of God's people, Esay 51.7. Deut. 4.6. And it is God's couenant, to write his Laws in their harts, Ier. 31.33.
• 5. They must auoid Idols, and keep Gods Sabbath: this, God requires perpetually, Leuit. 26.1, 2, 3, 11, 12. and graciously accepts, when hee findes this care, Esay 56. with protestation against those that will not keep his Sabbaths, Ier. 17, &c.
• 6. They must walk confidently in the trust vpon God's goodnes and couenant with them, as the godly resolued, Mic. 4.5. All people walk in the name of their god: and therefore we will walk in the Name of the Lord our God for euer and euer, resoluing to cleaue to God in a per∣petuall couenant, Ier. 50.4, 5.
• 7. They should approoue themselues to bee God's people, by their language: their lan∣guage should bee a pure language, not speaking lies: a deceitfull tongue should not bee found in their mouthes; and their words should be graci∣ous, such as might minister grace to the hearers, Zeph. 3.9, 13. Eph. 4. Col. 4.
• 8. They should be patient in all aduersi∣ties, as being of Moses minde, that it is better to suffer affliction with God's people, than to enioy the treasures of Egypt, Heb. 11 25.
• 9. They should obey according to all that God commands them, shewing a respect to all God's Commandements; seeing they serue God, and not men, and that all dissimulation will

• bee open before his eies, Ieremie 11. verse 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 vnder mer∣cy: but, in the state of grace, they are now vnder mercy.

Not vnder mercy.]

Doct. All the time that men liue without re∣pentance for their sins, and faith in Iesus Christ, they liue without the mercy of God: they are not vnder mercy: God loues them not, nor re∣gards 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 himself, and to the faithfull, yet by no meanes will he cleer the guilty, Exod. 34.6. Num. 14.18. Now, this not beeing vnder mercy, imports di∣uerse things.

First, that their sinnes are not forgiuen or par∣doned.

Secondly, that their soules are not healed of their originall diseases, but they liue still in their blood.

Thirdly, that they are liable vnto all sorts of iudgements: and those which are vpon them, came from the wrath of GOD, which hateth them, &c.

Fourthly, that they are in danger of eternall condemnation; in generall, that they liue and lie vnder the forfeiture of the couenant of works, and haue no part in Christ, or the couenant of grace.

Vse. The vse should be therefore to teach wic∣ked men, to take heed how they presume of Gods mercy: they may deceiue themselues; but God will not be mocked, Gal. 6.7. For such things as they are guilty of, the wrath of God comes vpon the children of disobedience, Eph. 5.5. They that liue after the flesh, shall die, Rom. 8.13. For the more distinct vnderstanding of this point, foure things would be considered of.

First, that wicked men are exceeding apt to plead Gods mercy, thogh it belong not to them; and doo not beleeue, that God will deale so with them as they are threatned.

Secondly, that God directly declared himself, that hee will not shew mercy or pity towards di∣uers sorts of offenders.

Thirdly, that the things men vsually obiect, will not be auailable to deliuer them from Gods wrath.

Fourthly, what sorts of men, in particular, God will not be mercifull vnto.

For the first: that men are apt to plead God's mercy when it belongs not to them, is apparant through the whole course of Scriptures, to haue euer been in the disposition of most wicked men: they blesse themselues in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2. They liue at ease, and put far away the euill day from them, Amos 6.1, 3. They cry Peace, peace, when sudden destruction is made to come vpon them, 1. Thes. 5.3.

For the second: that God will not bee merci∣full

to many a man that liues in the visible Church, is manifested by many Scriptures; as, Deut. 29.19. Ier. 16.5. Ezech. 5.11. and 7.4, 9. and 8.18. Hosh. 1.6. and 2.4. and in many other places.

For the third: their excuses and pretenses are all vain: for,

• 1. If they stand vpon their greatnes in the world,* 1.11 it is certain, that riches will not auaile in the day of wrath, Iob 36.18, 19, &c.
• 2. Nor will it help them, to be born of god∣ly Ancestors: for, rather than God will bee tied to the wicked seed of Abraham, hee will raise vp children of the stones, to Abraham, Mat. 3.
• 3. Nor can multitude priuiledge them. For, though hand ioin in hand, yet sin shall not go vn∣punished: and God turns nations of men into hell, Psalm 9.17.
• 4. Nor will their outward seruing of God serue their turn. It is bootlesse to cry, The Tem∣ple of the Lord, the Temple of the Lord, if men redresse not their waies, Ier. 7.4, 8, 9, 10.
• 5. Nor wil it help them, that some Ministers speak comfortably to them, and by their prea∣ching they may expect mercy: for, GOD will iudge those Prophets that strengthen the hands of the wicked. The stubborn people were neuer a whit the safer, when the Prophet told them they should haue peace, and no euil should come vnto them: but the Lord protesteth, that the whirl-wind of his fury should fall grieuously vp∣on the head of the wicked for all that, Ier. 23.15, 19, 20. that at length they should consider it per∣fectly:

• and the Lord threatneth that he will rent the wall of security which the Prophets haue built with vntempered morter, that he will rent it euen with the fierce winde of his furie, and there shall be an ouerflowing showre in his anger to consume it, Ezech. 13.10. to 15.
• 6. Neither may the patience of God proue, that he meanes to shew expected mercy: for, though a sinner prolong his daies an hundred times, yet it shall not be well with the wicked, nor ought he to settle his heart the more freely on his sinne; because sometimes it is not speedily executed: for God will finde a time to set his sinnes in order before him, and then he may teare him in peeces, and none can deliuer him, Eccles. 8.11, 12, 13. Psal. 50.19.
• 7. Neither will it ease them, that there are so many promises of mercy in Scripture. For they are limited; and besides in diuers pla∣ces where mercy is promised, the Lord explains himselfe, by shewing that he will not cheere the wicked, Ex. 34.7. as was alleaged before, so Na∣hum 1.3. and v. 7. compared with the 6.
• 8. Neither will their Baptisme helpe them: for neither Circumcision nor vn-circum∣cision auaileth any thing, but a new Creature, Gal. 6.

Ob. If any say, But though they be not now vnder mercy, yet hereafter they may bee vpon Repentance.

Ans. I answere, that in this they say truely, but yet not safely: For, many men that haue

promised themselues the late Repentance and mercy, haue died in their sins before they could euer 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 vnder mercy:

As first, such as shew no mercy to men, Iam. 2.13. and such as transgresse of malicious wicked∣nesse, Psal. 59.6. and such as are people of no vn∣derstanding, Esay 7.11. and such as walk after the imaginations of their owne wicked hearts, and will not harken vnto God, Ierem. 16.5, 10, 12. and such as blesse themselues in their heart, when they heare the curses of the Lawes, Deut. 29.19. and such as steale, murther, commit adul∣tery, and sweare falsely, Ier. 7.9. and many o∣ther particulars. Catalogues might be instanced in all the seuerall Scriptures: the Prophet Malachy puts in such, as deale corruptly in ty∣thing, and offring, Malach. 1.8, 9.

To conclude; the counsell of the Prophet Ieremy is excellent in this case, who most effectu∣ally speakes thus: Heare yee, giue eare, bee not proud: for the Lord hath spoken, Giue glory to the Lord your God, before hee cause darknes, and before your feet stumble vpon the dark

mountaines, and while yee look for light, hee turne it into the shadow of death, and make it grosse darknes: But if you will not heare, my soule shal weep in secret for your pride, and mine eye runne downe with teares, Ierem. 13.15, 16.

Vse 2. Secondly, the consideration of this doctrine may iustify the practice of godly Mini∣sters, that denounce the iudgements of God vpon their hearers, that liue in sinne without repentance: It is their duty to shewe them, that they are not vnder mercy; they are required to cry aloud, and to shew Gods people their sinnes, Esay 58.1. And the Prophets, that cried peace, peace, are extremely threatened of God, so as for not warning the people, the blood of their soules is required of the Prophets, Ezech. 33. verse 2. to 10.

Vse 3. The third vse may bee therefore for the singular humiliation of wicked men, that liue in the assemblies of Christians: Though they haue obtained a place in Gods Church, yet they haue not obtained mercy, but liue vnder 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 vnder mercy: which will appeare more distinctly, if you draw out of our assemblies, such as in Scripture are expresly said not to bee vnder mercy, as,

• 1. Take all such as yet liue in their naturall Atheisme,* 1.12 that mind not God, nor Religion, that onely care for earthly things, and shew it by a

• constant either neglect, or contempt of the pub∣like assemblies of Christians amongst vs: These cannot obtaine mercie, because they refuse to heare Gods voyce, and to seeke to the ordinary meanes of mercie, Isaiah 50.1, 2. Heb. 3.7.
• 2. Draw out then secret offenders, such as sinne in the dark, and say, Who seeth vs? There are many amongst vs, that for ough•• ••ee know, liue honestly, who yet in secret are polluted with desperate abominations, as, fearefull deceit in their callings, prodigious filthines of body, or the like.
• 3. Remooue from vs likewise open and notorious offenders, such as are drunkards, out∣ragious swearers, knowne adulterers, or fornica∣tors, murtherers, railers and extortioners: For to such belongeth not Gods mercy, or King∣dome, 1. Cor. 6.9.
• 4. Then separate from vs such as are onely ciuilly honest, & not religious: There are many, that are farre from grosse offences, either open, or secret, who are not yet vnder mercy, which is dis∣couered diuers waies; as by their ignorance: For God will not haue mercy vpon people that haue no vnderstanding, Esay 27.11. And by their impe∣nitency, they neuer soundly and in secret confes∣sed their sinnes to God: They neuer mourned for their many corruptions: There is a world of inward wickednes, which they were neuer humbled for: And also by their vnbeliefe; they know no way, how to bee saued by Christ by ef∣fectuall beleeuing on his mercy, but think to bee

• saued by their owne good deeds, or else they liue in a generall security, not looking after saluation, but thinking it enough, that they are wel accoun∣ted of amongst men.
• 5. Lastly cast out Hypocrites, that onely make a shew of godlinesse, and haue not the power of it: that draw neer to God with their mouthes, but haue their hearts farre from him. These in vaine worship God. These are Iewes outward, but haue not the circumcision of the heart, and therefore their praise is not of God.

You may easily conceiue, how small a number will remaine, if all these bee deducted out of the societies of Christians.

Secondly, if they withall consider, that if mercie bee 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 aduantage thee to obtaine the whole world, if for want of mercy thou lose thine owne soule.

Thirdly, it increaseth their misery, that they may dye in the case they are in. For either God may take away the meanes of mercy from them, or may leaue them to so much insensiblenesse, as they may remoue themselues from the meanes of mercy; or God being prouoked by their long obstinacy, may deliuer them vp to a reprobate sence; or God may suddenly take them away by death, and then woe vnto them: it had beene better for them, they had neuer beene borne.

Quest. But some one may aske, What should

bee the cause, that so many obtaine not mercy of God, seeing God is in his owne nature so gra∣cious, and they are in so great need of mercy?

Ans. I answer, that the cause why some ob∣taine not mercie, is,

* 1.13First, because they seek it not: they bee at a great deale of care and paines many times to seek other things, but they altogether neglect their owne mercy, and seeke not for it. Now God stands vpon that, That hee will bee sought vnto: The house of Israel must know, that though God bee many waies gracious, as is shewed at large, Ezec. 36.25. &c. yet for all this, hee will bee sought vnto; or else euen Israel may want mercy, verse 32.

Secondly, others are so farre from seeking mercy, that they refuse mercy, when God in the Gospel daily calles vpon them, and be∣seecheth them to be reconciled: yet they are so busily imployed in following foolish vanities, that they forsake their owne mercy, Ionas 2.8. They will not answer, when God calls, but reiect his Word, and grieue his good Spirit, and abuse his patience and bountifulnes, and so heape vp wrath against the day of wrath.

Thirdly, others seek 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 speak for mercy, but they doe not care for mercy: They neither ob∣serue, nor regard, whether their petitions bee

granted, or denied: and this is the condition of the ordinary sort of men: or else they seek mercy corruptly without sincerity of the heart. As when men pray God to forgiue them the sinnes, which yet they mind not to leaue. Now this is a shamefull kind of seeking mercy: For God stands vpon it, that wee must forsake our wicked∣nes, or else hee will not forgiue, Esay 55.6. 2. Tim. 2.19. Or else lastly, men seeke it too late, as 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, vntill the latter end.

But haue now obtained mercy.]

Doct. The godly are exceeding happie in the obtaining of Gods mercy: All that are called in Christ Iesus, euen all that haue truely repented themselues of their sinnes, are certainly vnder mercy, and in that respect, in a maruelous safe and happy condition.

Three things are distinctly imported in the obseruation. First, the one is: that God is merci∣full: Mercy may bee obtained, Ionah 4.2. Psal. 116.5. and 86. Secondly, that penitent sinners doe obtaine mercy, Ioel 2.13. Esay 55.7. Thirdly, that such as haue obtained Gods mercy, are in a mar∣uelous happy case, in comparison of what they were before in. It is inough, if we obtaine mercy, whatsoeuer wee obtaine not: Hence the Phrase, Thou hast couered him with thy mercie.

And our happines in respect of the interest wee haue in Gods mercie is the greater, if wee

consider either the properties, or the effects of God's mercy.

There are foure admirable properties in the mercy of God, which he shewes to his people.

4 1.14First, his mercy is tender mercy, Psalm 51.1. which he shewes in diuers things: as,

• 1 1.151. That he is full of compassion, in pitying the distresses of his people: no father can so pity his childe, Psalme 103.13. Hence, his bowels are said to be troubled for them, or to sound in him. Where is the sounding of thy bowels, saith the Prophet? Esay 63.15. Ier. 31.20. The word Mi∣sericordiam imports as much: for, it sounds mise∣ry laid to the heart. God then is mercifull, in that he laies our miseries to his heart.
• 2. That he waits to shew mercy, Esay 30.18. watching for all oportunities, as it were, to pre∣uent vs with his blessings.
• 3. That he is slowe to anger; not easily stir∣red to displeasure, when he hath shewd his fauor, Psal. 103.1. He is a God of iudgement, that con∣siders the weaknesses and infirmities of his ser∣uants, as knowing whereof they are made, Esay 30.18. Psalm 103.
• 4. That if he do see some more preuailing euils in his people, yet hee will spare; as a father spares his onely sonne, Mal. 3.17. And if hee doo chide, yet hee rebukes his people still with great affection, Ier. 31.19. and he wil quickly giue-ouer, and not chide alwaies, Psalm 103. He is ready to forgiue, as soon as they call vnto him, Esay 65.23. and 55.7. Psalm 103.
• ...

• 5. That if he doo bring affliction vpon his people to humble them, yet he will not consume them, but will repent him of the euill, Ioel 2.13. Deut. 32.36. Amos 7.36.
• 6. That in shewing his loue, hee is of great kindnes, called the maruellous louing kindnesse, Psalm 17.7. hence, resembled to marriage-kind∣nes, Hosh. 2.19. No husband can be so fond of his wife, as God is of his people: nor can any man deuise such waies to expresse kindnes, as GOD doth to his people.
• 7. That his mercy is without all grieuance to him. Mercy pleaseth him, Mic. 7.18. It breeds as it were an vnspeakable contentment in GOD himself, when hee hath dealt mercifully with his seruants.

Secondly,2 1.16 his mercy is immense, vnmeasura∣ble: and this is exprest by diuers forms of speech in the Scripture. Thus, God is said to be plenti∣ous in mercy, Psalm 86.5. aboundant in mercy, 1. Pet. 1.3. rich in mercy, Eph. 2.4. His mercy is great aboue the heauens, Psal. 108.5. Gods Word heerin hath magnified his name aboue all things, Psalm 138.2. Hee hath a multitude of mercies, Psalm 51.1. manifold mercies, Nehemie 9.19. They are vnsearchable, high as the heauen is from the earth, Psalm 103.11. His kindnes is said to be mar∣uellous louing kindnes, Psalm 17.7. Which must needs appear to be so, because hee is a Father of mercies: all mercies in the world flowe from him, 2. Cor. 1.3. and all his paths are mercie and truth. Whatsoeuer hee doth to his people, is in

mercy, Psalm 25.6. And therefore the Prophet, that could finde similitudes to expresse the faith∣fulnesse and iudgements of God by, yet is fain to giue-ouer when he comes to his speciall mercy to his Chosen, and vents himself by exclamation, Oh how excellent is thy mercy! Psalm 36.7.8.

* 1.17Thirdly, this mercy is the more admirable, in that it is free: which appears diuers waies. First, in that it is shewed without deserts on our parts: which the tearm gracious, euery where giuen to God in Scripture, doth import. Secondly, in that God is tied to no man, nor to any posterity of men: he hath mercy on whom he wil haue mer∣cy, Rom. 9. Thirdly, because it is extended to all sorts of people. If the rich mercy of God could haue been obtained onely by Kings, or Apostles, or the like, it had been the lesse comfortable vnto vs: but bond, as well as the free; the Barbarian, as well as the Grecian; the Gentile, as well as the Iew; the poor, as well as the rich, may be posses∣sed heerof. Hee doth not spend all his mercy on Abraham or Dauid, but hee reserueth mercy for thousands, Exod. 34.6. and will bestowe the true mercies of Dauid vpon meaner men, Esay 55.4. His mercy is ouer all his works, especially ouer all his spirituall works in Iesus Christ, Psalm 145.9. Fourthly, it appears to be free, because it can be alone: God can loue vs, though no body else doo: though Abraham knowe vs not, yet GOD will bee a Father vnto vs, and neuer leaue vs nor forsake vs, Esay 63.15, 16.

Ob. But, might some one say, In the second

Commandement it is plain, that GOD shewes mercy ••o them that keep his Commandements. It seemes then, his mercy is not free, but he hath respect to deserts in vs.

Sol. First, our keeping of the Commande∣ments is not alleaged as the cause of mercy, but as the signe of mercy: The words shew to whom God will shew mercie; not for what cause.

Secondly, when he saith he will shew mercy, it euidently excludes merit: For, it is mercy, that God will bestow such great things vpon men for their works; for there is no proportion betweene our works, and the goodnesse wee re∣ceiue from God: When we haue done all, we should account our selues vnprofitable seruants.

Ob. But it seemes, God's mercy is caused by merit; for God shews vs mercy for the merits of Christ: If Christ deserue it, then it seemes it is not free?

Sol. First, mercy excludes merit in vs, though not in Christ. Secondly, it was mercy that God gaue vs Christ to merit for vs. And thus of the third property of God's mercy.

Fourthly,* 1.18 God's mercy is the more admirable yet, in that it is eternall: God will not change his word: He keepeth his couenant and mercy with his seruants, 1. King 8.23. God's mercies haue beene from all eternitie, Psalme 25.6. and hee will not take away his mercy from his ser∣uants, Psalme 89.34. but his mercy and louing kindnesse shall follow them all the dayes of their

life, Psalme 23. vlt. His mercies are new euery morning, he hath neuer done shewing of mercy, Lament. 3.23. Esay 33.3. He is still building vp his mercies, and will neuer leaue, till he haue finished them in an euerlasting frame of vnspeakeable glory, Psalme 89.2. His mercy is euerlasting and endureth for euer, Psalme 103.3. & 136. from e∣uerlasting, to euerlasting, Psalme 103.17. God may forsake his people for a moment, to their thinking, and in a little wrath he may hide his face, but with euerlasting mercies hee will re∣ceiue them: As he hath sworn that the waters of Noah shall no more couer the Earth: so hath hee sworn he wil no more be wroth with his people. The hills may be remoued, and the mountaines may depart, but God's couenant of peace shall not be remoued, saith the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If God's couenant be not with day and night, and if hee haue not ap∣pointed the ordinances of heauen and earth; then may hee cast away his seruants and their seed, Ierem. 33.25, 26. But we see the course of nature is firme, and therefore ought to bee more assured of the firmnesse of the couenant of God's 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 shews mercy,

First, he will heare their prayers graciously: this is promised,6 1.19 Isaiah, 30.18, 19. and pleaded by Dauid, Psalme 4.1.

Secondly, hee sanctifies all afflictions, so as whatsoeuer befalls the godly, proceedes from mercy, and not iustice in God; and shall worke for the best, Rom. 8.28. It is God's loue that ma∣keth him correct, Heb. 12.6, 7.

Thirdly, he heales their natures from the dis∣eases of their mindes: for, to shew mercy, is like∣wise to cure vs, and sanctifie vs; and God promi∣seth it, Hosh. 14.3.

Fourthly, he multiplies pardon, Isaiah 55.7. It is not grieuous to forgiue sinne daily, when they seeke to him for forgiuenesse.

Fiftly, he deliuers the soule, absolutely, from the pit: they are free from condemnation, Iob 33.27. Psal. 86.13, &c.

Sixtly, In all dangers and weakenesses his mer∣cy holds them vp, euen when the godly say their foot slippeth, Psal. 94.18.

Seuenthly, he guides them in all their waies: He that hath mercy on them (saith the Prophet) shall leade them, euen by the springs of water shall he guide them, Isaiah 49.10. The World is like a wildernesse, the wicked are like wilde beasts in a desart; God's children are so proui∣ded for, that God preserues them, yea and him∣selfe finds them out means of singular refreshing all their dayes.

Eightthly, He crownes them with blessings, Psal. 103.4.

Ninthly, hee giues them assurance of an im∣mortall inheritance, 1. Pet. 1.3, 4.

The consideration of this maruellous mercy,

which the godly haue obtained, may teach vs diuers things.

* 1.20First, with all thankefulnesse to acknowledge the mercy of God: wee should alwaies mention the louing kindnesse of God, in all the experien∣ces we haue of the truth of his mercies toward vs, Esay 63 7. We should frame our selues to an easy discourse of the glory of God's Kingdome, and talke of his power, Psalme 145.8, 9, 10. Wee should be so perswaded of this truth, as freely to say, that we know that the Lord is gracious and very mercifull, Psalme 116.5. It is a great sinne, Not to remember the multitudes of God's mer∣cies, Psal. 106.7. Oh! that men would therefore indeede prayse the Lord for his goodnesse, &c. Psalme 107. foure times repeated in that Psalme: Christians should glory in it; not in their riches, strength, wisedome, &c. but in this, that they know God that exerciseth mercy, Ier. 9.24.

Secondly, in all our waies heartily to disclaim merits of works, or opinion of our worthinesse or deserts: say still, with the Prophet in the Psalme, Not vnto vs, not vnto vs Lord, but to thy Name giue the glory, for thy mercy and truths sake, Psal. 115.1. The whole frame of our saluation depends vpon God's Grace, not on works, Ephes. 2. Tit. 3.5.

Thirdly, let vs with Dauid resolue to dwell in the house of the Lord for euer, since our happi∣nesse lieth in mercy, and since we haue the ti∣dings of mercy in God's house: there the foun∣tain of this grace is daily opened vnto vs, and we

may draw water still with ioy out of this well of saluation in the Gospell, Psal. 5.7. & 23. vlt.

Fourthly, we should learne of God to be mer∣cifull: Let vs striue to comfort others with shewing them mercy, as we haue receiued mer∣cy from the Lord. Oh let vs bee mercifull, as our heauenly Father is mercifull, Luke 6.

Fiftly, we should hence be incouraged, and resolued, since we know our priuiledges, to goe boldly vnto the throne of Grace vpon all occa∣sions, to seeke mercy to helpe in the time of neede: We haue obtained mercy of the Lord, and therefore may, and ought to make vse of our pri∣uiledge, Heb. 4.16.

Secondly, this doctrine of God's mercy, may serue for singular comfort to the godly,* 1.21 and that both in the case of sinne, and in the case of af∣flictions.

• 1. Against the disquietnesse of the heart for sinne, it should much refresh them, to re∣member that they haue obtained mercy, yea though innumerable euils haue compassed them about, Psal. 40.11, 12. and though our of∣fences are exceeding grieuous, Psal. 51.1. Exod. 34.6, 7.
• 2. Secondly, in the case of afflictions, ma∣ny things should hence comfort vs.
  • 1. That howsoeuer it goe with our bo∣dies, yet God hath mercy on our soules.
  • 2. That it is mercy, that our afflictions are not worse, that wee are not consumed, La∣mentations 7.22.
  • ...

• ...
  • 3. That in the worst afflictions God doth many waies shew mercy, his mercies are new euery morning, Lament. 3.23.
  • 4. That though God cause griefe, yet hee will haue compassion to regard vs according to our strength, hee will deale with vs in measure, Lament. 3.32. Esay 27.7.
  • 5. That hee doth not afflict willingly, La∣ment. 3.33.
  • 6. That all shall worke together for the best, Rom. 8.28. Deut. 8.16.
  • 7. God will giue a good end, Iam. 5.11. Hee will lift vp from the gates of death, Psal. 9.13. God will giue thee rest from thy sorrowes and feares, and hard vsage, Esay 14.1, 3. Psal. 57.3. He will send from heauen to saue thee.
  • 8. Hee will afflict but for a moment, Esay 54.7.

But in both these cases wee must remember,

First, to seeke mercy of God, Ezech. 36.32.

Secondly, if wee bee not presently answered, our eies must looke vp to God, and wee must waite for his mercies, Psal. 123.3, 4.

Thirdly, wee must check our selues for the doubtfulnes of our hearts, as Dauid doth, Psal. 4.7, 8. and 77.10.

Fourthly, because we liue too much by sence, we must beseech God not onely to be mercifull, but to let his mercy be shewed, and come to vs, Psal. 85.8. and 116.77.

Fiftly, wee should also beseech God not onely to let vs feele his mercies, but to satisfie vs also

earely with his mercies, Psalme 90. verse 14.

Sixtly, wee must looke to it, that wee walk in our integritie, Psalme 26.11. and liue by rule, Gal. 6.16.

Lastly, howsoeuer: wee must trust in God, and looke to it, that wee rest vpon 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 mercie?

Ans. That men may obtaine mercie;

First,* 1.22 they must take vnto themselues words, and confess their sins to God, and hartily bewaile their offences, Ioel 2.13. Hosh. 14.3.

Secondly, they must turne from, and forsake their euill waies, and their vnrighteousnes in∣ward and outward, Esay. 55.7.

Thirdly, they must bee carefull to seeke the Lord, while hee may bee found, Esay 55.6.

Fourthly, they must bee mercifull, and loue mercie: For then they shall obtaine mercie, Math. 5.6.

Fiftly, they must learne the way of Gods peo∣ple, and learne them diligently, Ierem. 12.15, 16. They must haue pure hands, and a cleane heart, and not lift vp their soules to vanity, Psal. 4.5.

Sixtly, they must hate the euill, and loue the good, Amos 5.5.

Seuenthly, they must cry vnto God daily, Psal. 86.3.

Eightthly, there must nought of the cursed

thing cleane vnto their hands, Deuteronomie 13. verse 17.

Ninthly, when the Lord saith, Seeke yee my face: their hearts must say, Thy face (O Lord) will wee seek, Psal. 27.7, 8.

Notes

• * 1.1

  Of the calling of the Gentiles in generall.
• * 1.2

  Vse.
• * 1.3

  Many sorts of people in Scrip∣ture.
• * 1.4

  Why wicked men are said, not to bee a peo∣ple.
• * 1.5

  Who are not Gods people.
• * 1.6

  Men are Gods people three waies.
• * 1.7

  Ier. 31.3.
• * 1.8

  How Gods peo¦ple excell all o∣ther people.
• * 1.9

  Exod. 33.6.
• * 1.10

  Rules for Gods people, how to carry them∣selues to God.
• * 1.11

  Excuses of wic∣ked men refuted.
• * 1.12

  What wicked men in particu∣lar are not vn∣der mercy.
• * 1.13

  Why many ob∣taine not mercy.
• 4 1.14

  Properties of Gods mercy.
• 1 1.15

  It is tender many waies.
• 2 1.16

  It is immense.
• * 1.17

  It is free mercy, and that diuers waies.
• * 1.18

  Gods mercy is eternall.
• 6 1.19

  Effects of Gods mercy.
• * 1.20

  Vse. 1.
• * 1.21

  Vse. 2.
• * 1.22

  Helpes to ob∣tain mercy.