Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	call_v	lord_n	sinner_n	2,337	5	7.5568	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03464	The Christian exercise of fasting, priuate and publike plainly set forth by testimonies of holy Scriptures, and also of old and late writers: wherein is shewed how religious families priuatly, and the congregations publikely, haue humbled themselues before almightie God, making vse of iudgements past, auoyding euils present, and preuenting future calamities, &c. Together with sundrie abuses of fasting in three generations of hypocrites: the first in the dayes of the prophets: the second in the dayes of Christ: the third in the dayes of Antichrist. Hereunto also are added some meditations on the 1. and 2. chapters of Iob, to comfort and instruct all such as be afflicted with any crosse, either inwardly in minde, or outwardly in bodie. By H. Holland, minister and preacher of Gods word.	Holland, Henry, 1555 or 6-1603.	1596 (1596)	STC 13586; ESTC S104147	181,008	249

with a mightie hand hast gotten thee renowme as appeareth this day we haue sinned we haue done wickedly Lord according to all thy righteousnes J beseech thee let thine anger and thy wrath bee turned away from the citie Ierusalem thy holy mountaine for because of our sinnes and for the iniquities of our fathers Ierusalem and thy people are a reproach to all that are about vs. Now therfore O our GOD heare the prayer of thy seruant and his supplications and cause thy face to shine vpon thy sanctuarie that lieth wast for the Lordes sake O my God encline thine eare and heare open thine eyes and beholde our desolations the citie whereupon thy name is called for we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake O my God for thy name is called vpon thy citie and vpon thy people Chap. 10. ve 3. 4. 12. And thus continued hee fasting weeping and mourning in prayer for the Church one and twentie dayes and was heard and comforted And thus farre shall suffise for priuat fasting the publike fast followeth The fourth Question â§ What a publike and generall fast is and for what causes the same is to be published and by whom in the Church Ioel. 2.12 13 14 15 16 17 18. 12. Wherefore also now the Lord saith Turne you vnto me with all your heart and with fasting and with weeping and with mourning 13. Rent therefore your hearts and not your garments and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindenes that he may repent him of this euill 14. Who knoweth if hee will returne and repent and leaue a blessing behinde him euen a meate offering and a drinke offering vnto the Lord your God 15. Sound the Trumpet in Sion sanctifie a fast proclayme the day appoynted to be solemnized 16. Gather the people * Sanctifie call a congregation gather the elders together assemble the children and such as sucke the breasts let the bridegroome goe forth of his chamber and the bride out of her chamber 17. Let the Priestes the Ministers of the Lord weepe betweene the porch and the altar and let them say spare thy people O Lorde and giue not thine heritage into reproach that the heathen should rule ouer them wherefore should they say among the people where is their God 18. TheÌ„ wil the Lord be iealous ouer his land spare his people The Argument occasion and time of Joels prophecie THe interpreters doe greatly varie concerning the time when this prophet prophecied because the Lord sent often vpon the Iewes such a famine as this prophet mentioneth In the dayes of Ioram there was a famine seuen yeares together 2. King 8.2.3 And againe there was another whereof Esay speaketh chap. 5. ve 13.14 as some iudge in King Vzzias time There was a third also for the sinnes of Manasseh in the daies of good K. Iosias of this Ieremie did wryte and prophecie compare his 14.15 chap. ver 1. with the 2. King 23.26 The best for learning and iudgement referre this prophecie to that age and time First because Ioel and Ieremie haue like wordes and arguments next for that this prophet is thought to haue prophecied about Iosias time after the destruction of the kingdome of Israell for all prophets which mention not that kingdome it is like theÌ„ came after The principal scope of the prophet is to bring the Iewes to repentance by laying before them all the great danger they were in the great wrath of God kindled against them which did appeare not onely in the famine which now had wasted strangely the whole land but was like anon after to be yet more seene in bloodie warres if they humbled not themselues speedily in sackecloth and ashes Hee warneth them to turne to GOD in trueth of repentance and to mourne humblie before God for their sinnes because the Lorde hath now strangly visited and consumed them with a famine which they must not impute to fortune motion of planets aspect of starres strange constellations c. but they must lift vp their eyes aboue all these and looke vpon the high and iust iudgment of God who because of their sinnes hath sent first an host of weake wormes to famish and consume them the palmer worme the grashopper the canker worme the caterpiller what is the end of all this vers 14. Girde your selues and lament O yee priests c. sanctifie a fast call a solemne dissemblie If this famme yet cannot awake you nor moue you saith the prophet beholde I will bring vpon you a greater plague the Babilonians and the Chaldeans Chapter 2. Verse 12. vers 15. a fierce a bloodie and cruell nation they shall deuoure you Wherefore againe I warne you expresse yet your repentance more humbly before God vers 28. Chapt. 3. See Amos chap 9.23 Mich. 7.8 turne vnto God and let your hearts bee rent c. and signifie also your sorrowe for sinne and true humiliation before GOD in a publike fast and in a solemne assembly so doing the Lord shal graunt you plentie of blessings against famine strength against your enemies and spirituall comforts in Iesus Christ Place this Table betweene folio 50. and 51. In this portion of this holy prophecie contained in these 7. verses of the 2. chap. vers 12.13.14.15.16.17.18 we may coÌ„sider principallie two things 1. How he exhorteth all the people of the Iewes generally to repentance verse 12. and 13. and heere obserue 3. branches 1. That they must repent in trueth without hypocrisie and to this end he biddeth them To turne to God with all their heart renting their hearts 2. How this repentance must be testified 1. By fasting and abstinence 2. By weeping and mourning 3. The reasons to moue them to repentance are these 1. God is 1. Gratious 2. Mercifull 3. Slow to anger 4. Of great kindnes 5. Repenting him of euill 2. The penitent shall surely receiue a blessing vers 14. 2. How he prescribeth a forme of publike humiliation vnto Gods people wherein wee may obserue these poynts 1. What preparation is to bee vsed before a general fast wherin the Prophet requireth these 4. things 1. That a trumpet be sounded in a special manner to signifie the fast 2. The place must be appoynted in Sion and so in all the cities of Iudah 3. The people must be sanctified prepared for this holy exercise 4. The solemne daye must bee published 2. What persons must be assembled in this generall fast 1. The Prophet answereth in generall All the people All the congregation 2. He nuÌ„breth all these specials 1. The elders must not bee exempted for age 2. The babes must not be excepted for their infancie 3. The bride and bridegrome for their mirth time 4. The priests must be presidents for

abide there till the euening before the Lord and lift vp their voyces and wept And while good Ezra was praying and weeping the whole congregation consisting of men women and children wept with a great lamentation So in Samuels time in that fast they wept abundantly The Lord loueth the teares of his Saints hee puttes them in his bottell they are all registred with him Dauid wept much and oftten Psal 56.8 so Hezekias Ezra with others and Iesus Christ himselfe And if wee consider our sinnes and our times if they had one sinne we haue tenne as great and as grieuous Many buckets of teares cannot humble vs nor serue to testifie our humiliation Were they so zealous in the reuenge of the Lords couenant for the sinne of whoredom and for one Leuites sake that they so fought fasted and wept and shall not wee fast and lament for the whoredoms of thousands in the whole land Was Ezra and his people so full of teares for that one sinne of vnlawfull marriages with pagans and shall not wee much more weepe seeing that not onely our marriages are often as bad or worse and other innumerable proude sinnes raigne ouer vs. And did the Israelites so deepely lament their sinnes when they were in daunger of the Philistins and shall not we as humbly seeke the Lord seeing that so many bloudie enemies doe beset vs round about and daily waite and expect with great confidence our coÌ„fusion The Gospell and holie couenant blessed bee our God is receiued in some parts of our land but the ignorant people still contemne it and the enemies blaspheme against it because that our Gospellers are so wicked and so loose in their liues So the pure worship of God is little regarded of many Wherefore let vs often weepe and lament and pray for the peace of Ierusalem and say Psal 122. The Lord prosper them that loue thee 4. The forme of their confession Spare thy people and giue not thine heritage to reproch c. HEre first we are to consider the prayer then the reasons annexed In the prayer two things are asked first pardon of sinnes in the word Chusah spare vs or be mercifull vnto thy people secondly that the Lord would preserue his Church and people from that reproch shame which was like to light vpon them First here the Lord teacheth vs to pray Doctrine that the cause may first bee remoued then the effect shall surely passe from vs. Spare thy people and giue not thine heritage to shame Take away the cause and you shall so one be freed from the effect which followeth Cleane contrary we euer first cry in our hearts Lord take away the shame take away the famine remoue the pestilence warres c. Note but our sinnes we will not haue taken from vs. We doe not so mourne for our sinnes as for the euils which be vpon vs for our sinnes so did Pharaoh Saul Achitophel and Iudas lament with teares therefore wee cannot bee pardoned and eased of our grieuances Againe we must vnderstand that the holy Ghost requireth of vs in this place a serious and a faithfull confession of our sinnes for without this confession God was neuer reconciled with his people We haue two generall confessions of sins in Scripture recorded as most memorable and most singular for our instruction and imitation as is before shewed Wee haue in Daniel a most sweete and comfortable speech vnto God wherein first he confesseth his sinnes and the sinnes of their Kings and Magistrates priests and people This confession is implied by Ioel in this word spare vs for such as speake on this manner calling for mercie confesse their guiltines before the Lord. Secondly Daniel sayth that open shame did belong vnto them The same sayth Ioel when he biddeth his people pray that reproch and shame may bee turned away from Gods people ver 17 Thirdly Daniel appealeth to Gods mercie so doth Ioel warne vs in that word Chusah spare vs to flie vnto Gods mercie onely Fourthly Daniel remembreth in his confession and supplication the mediatour and Messiah Iesus Christ crying Heare vs for the Lords sake that is for the Lord Iesus Christ his sake The same is vnderstood by Ioel in the word spare vs for God sheweth no mercie nor spareth any people but in and through Iesus Christ Daniels sweet words so full of instruction so needful for imitation vnto Gods people in al ages Dan 9. ver 4. are these following Oh Lord God which art great and fearefull and keepest couenant and mercie towards them which loue thee and towards them which keepe thy commandements we haue sinned and committed iniquitie and haue done wickedly yea we haue rebelled haue departed from thy precepts and from thy iudgements for we would not obey thy seruants the Prophets which spake in thy name to our kings to our princes and to our fathers c. The like sweete prayer haue wee in Esay 63. vers 15.16.17 Looke downe from heauen and behold from the dwelling place of thy holines and of thy glorie where is thy Zeale and thy strength the multitude of thy mercies and of thy compassions they are restrained from me Doubtles thou art our father though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer thy name is for euer O Lord why hast thou made vs to erre from thy waies and hardened our hearts from thy feare Returne for thy seruants sake and for the tribe of thine inheritance c. And thus farre for the first part of Ioels prayer the second followeth which containeth diuers reasons to excite our hearts to confirme our faith and to perswade as it were with the Lord to graunt their desires The first reason We be thy people Thou art bound Lord by couenant c. to spare thy people to protect thy people c. And we be thy people by couenant Wherfore spare vs for thy couenant sake The second reason Wee be thine heritage Thou Lorde almightie and al-sufficient wilt not suffer thine heritage to be spoyled and destroyed We are thine heritage Wherefore Lord suffer vs not to be consumed or confounded The third reason Giue not thine heritage to reproch that the heathen shuld rule ouer theÌ„ The Lorde most mightie and most gracious will not permit his enemies the heathen to reproch his people and to rule ouer them We be thy people Wherefore let not the heathen confound vs and rule ouer vs. The fourth argument Wherefore should they say among the nations where is their God If the heatheÌ„ people beare rule ouer vs they will blaspheme thy name thy power and might For they will say our God is no God of glorie power might maiestie c. Wherefore now Lord spare vs and put vs not to confusion for thy couenaÌ„ts sake for thy peoples sake for thine heritage sake for thy glorie sake and for that thou doest in great iealousie regarde all these things

9. ver 2. when they had fasted they that were of the seede of Israel were separated from their strange wiues and children The princes and rulers were chiefe in this trespas and yet for all their high and loftie lookes they stoope here Ezra 9.2 The like inquirie we finde Iosh 7 in Achans storie and must yeeld vnto the censures and punishments inflicted vpon them And this is taught vs also in the storie of Naboth for a generall fast being proclaymed vnder colour of holines and pietie that cursed Iezabel couered all her bloodie practises Naboth was then falsely accused vniustly condemned and cruelly stonied to death for blaspheming God and the King The reason of this diligent care for generall and speciall sinnes raigning among Gods people see Iosh 22. the whole chapter Againe the people of God vnder Nehemias in that great fast the chiefe of them of all their families did binde themselues by an oath and by a curse Nehe. 10.18.29.30 that both they and their families should keepe and obey the holy couenant of the Lorde Lastly because of the present necessitie and wants of Gods ministers they bound themselues by statutes * 1. Chro. 26.27.28 2. Chro. 31.3.4 as in Dauid and Hezechias time to giue and contribute an annual pension for the ministerie and seruice of the Lorde Gods Leuits ministers must be encouraged by all good meanes in the worke and seruice of the Lord. And thus farre wee haue shewed in a generall manner how the olde Churche and people of God in former ages were exercised when they assembled themselues for any speciall cause or causes in a publike fast Verse 18. Then the Lord will bee iealous ouer his land and spare his people The last branch of the second parte concerning the happie end of a general fast THis is the last braunch of the second part of this text wherein the Prophet sheweth what a happie end their fast should haue If they truely humble themselues as is before prescribed the Prophet assureth them that the Lord was neuer so ready to raine his plagues and iudgements as he will bee to power downe his blessings and mercies vpon them For he will be iealous ouer his land and spare his people Exod. 20.5.34.14 The Lordes iealousie is often mentioned in the olde Testament Deut. 5.9 Nahum 1.2 Zach. 8 2. What Iealosie is by this worde is not meant an ill humor of suspicion but an ardent and feruent affection and loue toward his Church It is a metaphor and a speech borrowed from the true loue of the husband towards the wife which is such as there is no affection on earth among men comparable vnto it The last of the Canticl verse 6. This loue of man and wife is compared to death for strength it will ouercome all difficulties and lettes to doe good vnto the wife yea death it selfe and iealousie is said to be as hard or cruell as the graue it will deuoure and destroye all enemies and can bee no more intreated then the graue or death it selfe The same is said of this affection in the husband for the offence or iniurie done to his wife in defiling his bed Salomon telleth vs he can neuer be appeased Iealousie is the rage of a man Pro. 6 34. therefore he will not spare in the day of vengeance This iealousie the Scripture ascribeth vnto God not that any such affections or passions bee in him but that it might expresse the greatnes of his loue towards vs Ephe. 5. which is such and so great that looke what is done to his Church whereof hee accounteth as of his beloued spouse he euer deemeth and taketh as done to himselfe This he testifieth by his Prophet Hee that toucheth you Zach. 2.8 toucheth the apple of mine eye If any man aske a reason of this the Lordes iealousie surely there is no cause of it in any one of the creatures nor in any thing which hath being without himselfe His owne goodnes is the cause of all his loue iealousie and mercie towards his Church for he found it blacke spotted and a polluted masse of sin but hee hath made it by the blood of his sonne Comely as the fruites of Kedar and bewtifull as the curtaines of Salomon Cant. 1. ver â— The Lorde is euer iealous ouer his people first during their obedience to preserue them Zachary 2.8 saith the Psalmist * This ielousie hath deuoured in all ages of the world as with a strange fire the enemies of his church Touch not my people and doe my Prophets no harme and to consume their enemies Zach. 8.2 I was ielous for Zion in a great wrath 2. But when they backslide and transgresse his lawes his ielousie burnes like fire against them Exod. 20.5 he sayth he is a ielous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation c. And yet when this heate of ielousie flameth as it were in him he is ful of heauines and griefe This sayth the Prophet He punisheth not his people willingly but as a tender father he striketh with the hand but not with the heart he repenteth him of all the euill hee brings vpon his people full of bowels of mercie and compassion as is before shewed vers 13. Ob. But this fire of Gods ielousie in elder times burnt vp alwaies the refuse and baggage people idolaters Obiection Wherefore the Lord doth not so strike the grosse sinners of our times as in former ages adulterers Numb 25. blasphemers murmurers Numb 11.1 Psal 78.20.21 with famine warres and pestilence how is it that this holy fire among vs in these dayes deuoures such a number of sweete young plants and good trees bearing fruite most fauourie and comely branches in the garden and vineyard of the Lord and yet stand still those wicked plants and dead rotten and most vnsauorie stocks which the Lords haÌ„d hath neuer planted I meane in a word wherefore are the righteous afflicted and taken away and this fire of the Lord neuer toucheth so many monstrous blasphemers wicked Atheists prophane beasts adulterers theeues drunkards oppressors vsurers c Ans First I answer with Iob chap. 24. 1. that the times appoynted for all iudgements are hid by the almightie he knowes best when and how to strike and the wisest man cannot render a reason of his wayes Secondly I answer 1. Remember Lots wife Luke 17.32 we are not vnder the Gospel to look for the like temporall and particular iudgements as vnder the Law 2. If they heare not Moses and the prophets neither will they be perswaded c. Titus 2.10.11 1. Cor. 11.32 Heb. 2.3 now more fearfull is the state and condition of all such proude sinners because greater grace is offered vnto all men by the bright shining light and glorious Gospell of Iesus Christ Therefore sayth the Apostle How shall we escape if we neglect so great saluation 3. Lastly

all the congregation 3. When the congregation is gathered what is to be done 1. The people yoÌ„g and olde must vers 16.17 1. Mourne and weepe 2. They must fast 3. They must all assent in prayer with the priests 2. The priests must principally in this action 1. Weepe and mourne for Gods people 2. Pray earnestly for the Church of God 4. What good effect and happie issue this solemne fast humiliation of the faithful shal haue 1. The Lord will be carefull ielous ouer his people vers 18. 2. The L. wil spare his people and end their afflictions Ioel. chap. 2. vers 12. Therefore also now the Lorde saith turne you vnto mee with all your heart and with fasting and with weeping and with mourning THerfore also now As if the prophet said Sense I haue now taught you sufficiently the causes of your miserie first of that great dearth and famin which hath wasted al your store greatly weakned the whole land you haue heard that your sinnes were the cause of all that euil but you would not harken not beleeue Now I come againe the second time and I tel you how the Lord hath determined alreadie to bringe vpon you a merciles bloudie people Wherefore rent your hearts with sorrow for sinnes past and testifie your vnfained repentance by fasting weeping and mourning 1 This v. teacheth vs Doctrine how the holy prophets did carefully watch and obserue their times occasions and other circumstances when where and how they might best speake vnto a dead hearted people The wicked will not heare till their corrections come So did Azariah the prophet watch his time to call vpon Asa and all Iudah to reforme the church of God in their daies for when Asa had gotten a wonderfull victorie by Gods free grace mercie then Azariah moued by gods spirit spake these words The Lord is with you while you be with him 2. Chro. 15. v. 2 3 4 5. and if you seeke him he wil be found of you but if you forsake him he will forsake you then hee sheweth them their capitall sinnes Now for a long season Israell hath beene without the true God and without priest to teach and whithout lawe i. Looke vnto it O king and O ye people of Iudah The three speciall pillers of the Church and common-wealth you haue wanted for a long time the maine greate pillers of your common welth therefore no maruell though your kingdome were so in daunger of ruine and destruction 2. This v. teacheth vs that all the time the Lord threatneth vs til his iudgements be executed Passe not the acceptable time for that is dangerous now is the time when he speaketh by his holy word and chastisements Reuel 9.20 Esa 55.6 Hebr. 3.12.13 is the time wherein the Lord calleth vs to repentance and therefore most carefully to be regarded as the Lords acceptable time and as the daie wherein God offereth vnto vs saluation 2. Cor. 6.1.2 Es 49.8 3. This verse teacheth vs what true repentance is namely a conuersion vnto God with all the heart The Lord will not be serued by parts or by halfes but with all the hart the Lord wil not part stakes with the diuel the world the flesh no more theÌ„ with Baal he is God alone must haue the whole heart This is it the law commandeth and Christ requireth all the heart al the soule all our strength al our thoughts to loue worship and serue him Deut. 6.5 Luke 10.27 chap. 14.26 The holy spirit giues the good K. Iofias this coÌ„mendation * The minde discourseth disputeth the soule desireth the heart lodgeth and embraceth c. 2. King 25.25 He turned to God with all his heart with al his soule with all his might according to al the lawe of Moses When we do God any seruice he would haue vs to doe it with such cheerefulnes as that no part of vs within or without sit idle we must theÌ„ straine all parts and speciallie these here mentioned the heart soule mind his great chambers wherein he doth erect and set vp his throne and kingdome 4. Wee be taught that fasting is an holy exercise very needefull and profitable to testifie our conuersion and repentance as is afore shewed 5. This verse teacheth vs how the holy saints testified also their vnfained repentance and conuersion vnto God by weeping and mourning and how that when they humbled themselues in their fasts priuate or publique they did expresse their vnfained sorrow for sinne by weeping and mourning And surely fasting will drawe vs to a more earnest searching fight and feeling of our owne vnworthines and so to a deeper sorrow and mourning for sinne for which cause the exercise which the other Euangelists call fasting Compare Mark 2.20 Luk. 5.35 Matth. 9.15 S. Matthew cals mourning Because that must leade vs vnto this We haue many notable examples and presidents of the saints Chap. 8.9.10 to teach vs how weeping mourning follow fasting The people in Nehemias time when they humbled themselues in fasting wept and mourned so exceedingly for their sinnes that the noble captaine by much intreating could not stay their weeping So the Leuites which preached in euerie congregation for the whole multitude was deuided into diuerse assemblies called vpon the people to cease weeping and mourning Verse 11. 1. Sam. 6.6 And in Samuels time the people fasting and mourning for their sinnes wept so much that they are saide to haue drawne whole buckers of water which the depth of their sorrow for their sinnes the anger of God against them had ministred We reade often of Dauids teares 2. Sam. 3.31.32 So likewise of Christes weeping Luke 19.41 Iohn 11. but of his laughter neuer 2. Kin. 8.12.11 Act. 20.30 Phil. 3.18 Hezekiah wept and mourned 2. King 20.1.2.3 so did Elisha to Hazael and Paul at Miletum because they did foresee the euils which were to come vpon the Church of God And Ioseph wept often being occasioned by his brethren Luk. 23.62 Luk. 7.38 Genesis 50.17 43.30.45.1.2.14 Peter in his conuersion wept bitterly and Maries teares were so many 2. Kin. 22.19 that she is sayd to haue washed Christs feete with weeping Iosias heart melted and wept before the Lord for his owne sinnes and the sins of his people And the Psalmist sweetely teacheth what ioy followeth all the crosses of the faithfull The teares of the faithfull haue a happie end if with ioynt hearts they weepe and mourne and cry vnto God Psalm 126. vers 5.6 They that sow in teares shall reape in ioy they went weeping and carried pretious seede but they shall returne with ioy and bring their sheaues And thus wee see how the faithfull can shed teares plentifully for good causes which assuredly are neuer lost on the grouÌ„d Psalm 56. ve 8. but bee registred with the Lord and preserued as in his bottels 1. Quest Doe the godly weepe for themselues

onely Ans No First they weepe for that by their sins they haue dishonored and displeased God Secondly they mourne also to consider the euils which are imminent and readie to fall vpon their enemies Psal 35. vers 13.14 For this cause Dauid he fasted wept and prayed for Saul when that tyrant sought euery day to kill him Thirdly they weep for the Church of God when Gods people are afflicted These bee causes of the teares of the faithfull But such as weepe onely because of their owne plagues Teares of hypocrites they are no better then dogges for they will crye when they bee beaten and the diuels also will rore when they must goe to hell as we heare in the Gospell 2. Quest What affections and causes moue teares Ans First sorrow and griefe of mind as in Ezras time because the temple reedified was not comparable to the first many in great griefe wept with a lowde voyce Ezra 3.12 Secondly great ioy of heart example for this cause we finde in Ioseph who was filled with exceeding ioy when he saw his brother Beniamin and this affection caused him to shed teares exceedingly Ioseph made baste for his affection was inflamed towards his brother and sought where to weepe and entred into his chamber and wept there Gen. 43.30 Thirdly a vehement anger being a mixt affection of ioy and griefe causeth teares for this euill affection doth reioyce in reuenge and will otherwhiles breake foorth into teares for very griefe of minde when it cannot reuenge Fourthly Compassion and mercie draw teares from the godlyfull often because of their sympathie and griefe they haue in the miseries of their brethren Ioh. 11. verse 34.35 Fiftly all our earnest and vehement desires may prouoke and draw teares from vs. Vers 13. Rent therefore your hearts and not your clothes and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes that he may repent him of this euill THE first part of this verse dooth yet more plainly expresse what vnfained humiliation conuersion God requireth at their hands the latter part containeth notable arguments from the Lords free goodnes and mercie to moue them to attend carefully vnto the former exhortation Secondly the Lord promiseth to change his minde from their affliction if they be changed Rent your harts c. That is Sense do not as the people of the East couÌ„tries rend their clothes in signe of sorow c. Iob 1.20 Matth. 26.65 but rent your hearts Let your hearts bee broken and contrite sorrow ye and lament and this doe so as your hearts may testifie with you that you bee sicke for sinne and agrieued in your hearts for that you haue grieued the almightie God and his holy spirite Ephes 4.30 For he is gracious and mercifull slow to anger and of great kindnes That is the Lord is indeede such a God as he hath long since described and declared himselfe to bee vnto his holy seruant Moses when hee desired to see his glorie and to know his maiestie he proclaimed made knowne himselfe first in these words Exo. 34.6 7 8. I will shew mercie to whom I will shew mercie and I will haue compassion on whom I will haue compassion And againe in these words The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and trueth reseruing mercie vnto thousands for giuing iniquitie and transgression and sinne c. God is first Chanun gracious that is one that giueth great gifts freely Secondly Rachun one that like a father hath bowels of mercie Thirdly Erek apajim one that is long winded very patient not soone offended Fourthly Rah chesed very bountifull or beneficiall That he may repent of this euill That is the Lord himselfe will not afflict you with warres other iudgements as he hath threatned if you * Al this is spoken to our capacitie comfort God is sayd in Scripture neuer to change alter or to repent of any decree his decrees are immutable Rom. 11.6 repent vnfainedly but he will embrace you as a father in his armes of mercie For as a father hath compassion on his children so hath the Lord compassion on them that feare him Psal 103. vers 13. This verse teacheth vs First that true repentance is no light change of minde opinion or iudgement onely no sayth the holy Prophet it must haue a deeper impression in the heart The heart must feele it and finde it as well as the minde and reason see it and knowe it for the heart must be rent and sicke that herein also wee may be * Rom 8.29 but when he is said to repent the meaning is that he changeth his menacings into blessings when his people are changed 1. Sam. 15.35 compare verse 11.29 c. conformed vnto the image of our Lorde and Sauiour Iesus Christ For his heart also was rent Ioh. 19.34 Neuer trust to any outward action if thou feelest no inward griefe nor change of minde 2. The way to conuert soules vnto God in miserie is by preaching the glad tidinges of Gods mercies in Iesus Christ Speake to men afflicted of iustice and iudgemeÌ„ts the more they despaire and runne from God Psal 130.4 Mercie is with thee that thou maiest bee feared Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice vnto God Christ and Iohn began their Sermons of repentance with this argument Matth. 3.2 Repent for the kingdome of God is at hand 3. The inspeakeable loue and mercie of our heauenly father is here taught vs where he is sayd to repent when we repent There can bee no greater argument either to testifie his loue or to moue our affection Is not he a most gracious and blessed God that when wee poore forlome sinners repent and are grieued for displeasing him he repents also is agrieued that he hath beaten vs And is not that God full of bowels of mercie that when werepent leaue off to sinne he repents also and will cease to afflict vs We can no sooner mourne but he mournes Gods repentance and ours compared no sooner bee affected towards him but hee also is affected towards vs. Nay he affects vs before wee affect him and his affection is cause of our affection and his repentance cause of our repentance and our repentance but a signe of Gods repentance This the Prophet Ieremie also assureth vs that God is full of * A tender harted father can mourne and weepe euen when he beateth his children Ier. Lam. 3.32.33 ex animo heauines euen when he dooth chasten his people chap. 3.32 Though he send affiction yet will he haue compassion according to the multitude of his mercies for he doth not punish willingly So then wee see here a most comfortable doctrine that if we be truly humbled the Lord theÌ„ assuredly is minded to shew mercie for he first softeneth

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