plenty and aboundance how may wee remoue the anger of God and his iudgements eyther already vpon or else eminent ouer our heads Surely remoue the cause of Gods iudgements namely sinne else the hand of God cannot bee remoued And therefore let vs all practise this counsell and wisely consider what the Lord hath against vs and wherefore hee is angry with vs that so wee may bee reconciled vnto him and brought into his fauour againe This Doctrine Vse may serue to condemne that preposterous course that many men doe take eyther for themselues when they lye vnder the Crosse or with others For themselues If the hand of God lye vpon them with long and tedious sicknesse how many are there that leaue the Lord and resort to Witches and Wizards that looke againe more to the meanes then they doe to the Lord without whose blessing they can doe vs no good So in time of Famine Pestilence Warre and the like how many are the windings and turnings in the heart of man to preuent the iudgements of God they will leaue no attempt vnattempted for their deliuerance But to trie their owne hearts to find out their sinnes which are so many rebellious Ionasses in the shippe of their own soules that haue moued the Lord to send those stormes of afflictions Oh this they neuer thinke vpon And as they themselues fayle in the maine point of all that is to try their owne hearts to looke into their wayes and to turne vnto the Lord by vnfained sorow So deale they with others for what is the counsell else they giue vnto others in time of sicknesse but this Be of good cheare Eate warme meats Vse good physicke c. Oh! this is not the counsell we should giue but to say with the godly heere Come returne to the Lord Repent of thy sinnes beg the pardon of them at Gods hands This is the counsell wee must giue to the afflicted and not to seeke helpe from men before wee haue sought forgiuenesse of sinnes of God Come let vs returne vnto the Lord. Heere we may see the fruit of true conuersion they seeke not euery man his owne good but the good of their brethren and therefore vse godly motions and christian perswasiōs one to another to returne vnto God Doct. 3 From whose godly practise and religious example wee gather a further poynt of Doctrine It is the duty of euery christian to labor to draw others to god that it is not inough for a man to goe to heauen himselfe but it is the duty of euery Christian to labour to draw others with them as these holy Seruants of God say heere Come let vs returne these bee their godly perswasions one to another they labour to goe hand in hand in their repentance as we say to men women Come will yee goe to the Market fayre c. So in Religion we must call one vpon another to draw men to God and as one wicked man seeketh to make another like himselfe so hee that is truely conuerted will not rest in that inward comfort of his owne conuersion but will labour by all meanes to conuert others vnto GOD and labour to make them partakers of the same comfort which they themselues haue receiued from God This thing is very apparant in the conuersion of the godly when Andrew was brought to Christ hee found his brother Simon Io. 1.41.43.45 and said vnto him We haue found that Messias that is Christ So when Christ called Phillip and said vnto him Follow me Io. 4 28. Phillip found Nathaniel and sayd vnto him Wee haue found him of whom Moses did write in the Law and in the Prophets Iesus the sonne of Ioseph that was of Nazareth The like appeares in the woman of Samaria when Christ had reueiled himselfe vnto her and offered her to drinke of the water of life after which she should neuer thirst agane shee ran into the Citty and said Come see a man which hath told mee all things that euer I did is not hee that Christ being moued her selfe she labours to moue others And this doth the Prophet Dauid promise vnto the Lord that if hee would restore him once more vnto the ioy of his saluation that then he would become a Preacher Ps 51.12.13 Ps 66.16 Ps 116. Gal. 3 2. Cor. 1.4 Esay 38.19 Luk. 22.23 and Proclaimer of the same mercy vnto others And surely this is a speciall fruit of faith and true repentance to labour by all meanes possible to conuay grace vnto others and to shew them what God hath done for our soules and to draw out the blessings which God hath bestowed vpon our selues to the good and benefit of others The Prophet Dauid doth labour herein Come sayth he and I will shew you what God hath done for my soule And the Elect are called vessels of mercy because they being themselues filled with the mercies of God should draw out the same as good liquor for the vse and comfort of others Saint Paul sayth God had mercy on him that he might shew mercy vnto others The child of God is not like vnto Nabol All for himselfe but he is taught of God to loue his brother And thus wee see how wee ought to behaue our selues in respect of Gods gifts we must not hide them in the ground or in a napkin but wee must imploy the same to the good of others This may serue to reproue that common conceite Vse 1 in mens minds that so long as they doe well themselues they need not care how other◠doe whether they sinke or swimme whether they goe forward or backeward grow vpward or downeward to God or the Diuell but it is impossible for any Christian man or woman who hath truely tasted of the worke of grace in his owne heart but hee must communicate the same to the good of others Indeed most men little regarde this they cannot be perswaded that they bee bound to saue the soules of their brethren and therefore they say euery man for himselfe and God for vs all but the truth is that when euery man seeks himselfe the Deuill gets all To saue soules to draw men to Christ Oh wee thinke this is the Ministers duety it belongs to him alone it belongs not to vs. True it is that it belongs especiall to the Minister to labour to saue mens soules and therefore they are especially bound to labour by continuall teaching and preaching of the word of God as also by their godlie life to draw men to God to exhort them to call vpon them to turne vnto the Lord and if they bee negligent and carelesse the flocke of Christ must needs go to ruine yet many there are that feed themselues to the full but regard not to feed the flocke ouer which the holy Ghost hath made them Ouerseers These are they that liue of the Altar but care not to minister at the Altar They will bee sure to reape carnall things but they haue no
remembrances vnto them and his corrections are their instructions and the Lord thus exercising his Children in the Schoole of afflictions doth thereby breake in them the power of sinne let out as it were the superfluous humour of pride and selfe-loue which are ready to corrupt euen our best actions So that albeit afflictions bee grieuous and bitter yet they are not vnprofitable to those whom God hath chosen to better graces The mercies of God indeed ought to leade vs to repentance and the more aboundantly the Lord doth bestow his mercies vpon vs the more should bee our obedience But alas it fareth otherwise with vs for his blessings and benefites are vnto vs many times occasions of euill insomuch as wee turne the grace of GOD into wantonnesse And therefore farre better were it for many in respect of the good of their soules that they had alwayes beene held in the bedde of affliction then enioying health peace prosperitie strength of body c. they should abuse the same to the great dishonour of God and the ruine of their owne soules Vse 3 Seeing that afflictions when the Lord doth lay the same vpon vs to this end to better vs in obedience are so auaileable that they worke a reformation in the whole man We are hereby put in mind of our duety how wee ought to behaue our selues vnder the hand of God that if the Lord hath humbled vs by long and tedious sicknesse by losse of goods children friends c. or by any other meanes whatsoeuer that then we trie and examine our hearts what reformation these things haue wrought in vs whether they haue made vs to call our owne wayes to account and straightly to examine our owne hearts what euill thoughts corrupt words or sinfull action hath passed from vs that hath thus made the Lord to strike and to punish vs and when wee haue taken as it were a Catalogue of all our sinnes if it were possible then let vs try our sorrow whether wee be truely humbled for them Lam. 3.39 or no This duty is vrged by Ieremie Wherefore is the liuing man sorrowfull Man suffereth for his sins Let vs search and trie our wayes and turne vnto the Lord. For surely this is the marke that God doth ayme at not by affliction to destroy vs or to confound vs for euer but to make vs to call our owne hearts to account to see our sinnes and to bring vs home to himselfe Vse 4 And last of all wee are taught here not to measure the fauour and loue of God towards our selues or others Eccle. 9.2 eyther by prosperity or aduersity for as Salomon sayth All things come alike to all and the same condition is to the iust and to the wicked And as the Apostle sayth Rom. 14.17 The Kingdom of God standeth not in meat and drinke c. So that if wee desire some euidences of Gods fauour and loue towards vs we must not seeke for it in our outward peace and tranquility of body mind heere or in continuall aduersity both which are common to the iust and vniust to the good and bad onely try them by the effects of affliction for in the godly they bring forth the quiet fruit of repentance whereas they make the wicked but the more obdurate and hardned in their sinnes the godly in their sufferings communicate with the Crosse of Christ Psal 126.6 whereas the wicked in their sufferings communicate with the curse of sinners and take this for a rule that neuer fayleth That the Crosse if care bee had to profite thereby neuer departeth but it leaueth a blessing behind Come let vs returne Here we may see what is the counsell that they giue one to another in affliction namely to make speed to turne vnto God whose wrath and heauy displeasure they had prouoked against them by their sinnes and whose iudgements were already gone out against them they were assured that there was no other way or meanes to pacifie the wrath of God Luk. 13.5 but onely to breake off their sinnes by repentance and therefore they call one vnto another Come let vs turne c. Here wee are taught this lesson for our instruction Doct. 2 euen from the example of these beleeuing Iewes What counsell it is that wee must giue to others in aduersity stirring vp one another in the time of affliction to return againe vnto God by repentance from whom they had departed by their sins What is the counsell that wee must giue one to another in affliction namely to exhort men to turne vnto God to confesse their sinnes to bee grieued for them Dan. 4.24 and to beg the pardon of them This is the counsell that Daniel gaue to Nabuchadnezar namely to breake off his sinnes by repentance Wherefore O King let my counsell bee acceptable vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by mercy towards the poore c. Again the Prophet Ieremy obserues the same Lam. 3.39 Wherefore is the liuing man sorrowfull Man suffereth for his sinne Oh let vs search and try our wayes and turne vnto the Lord. And surely this is the best counsell that any Christian man or woman can giue to another in affliction namely to breake off their sinnes by vnfained repentance and turning vnto the Lord This is the right way to stoppe the breach of Gods wrath and to call in his iudgements Many men haue sought other meanes and wayes to preuent the Lords iudgements but alas as the cause of all iudgements are our sins Our sinnes turne many good things from vs And a fruitfull land maketh hee barren for the wickednes of them that dwell therein So vnlesse they be taken away by true vnfained repentance wee doe but weary our selues in vaine for we must first remoue the cause of Gods iudgements our sinnes else the hand of God cannot bee remoued Wee see in a lacke so long as the weight hangs vpon the corde it moues the wheeles but take off the lead and it will cease Our sinnes bee as a mighty Milstone to plucke downe Gods fearefull iudgements vpon vs now remoue our sinnes then Gods anger shall cease but let vs know till wee cease from sinning Leuit. â—6 Hos 4.1.2 the Lord cannot cease from smiting Nay if wee walke stubbornely against him and will not turne hee will euen whet his sword and neuer cease smiting till he make an end of vs. Yea the Prophets and holy men of God in such times when we lye open to Gods wrath haue called vs to repentance stirred vs vp to prayer moued vs to humiliation and acknowledgement of our sinnes which haue deserued such chasticements What is the reason that the Lord sends such barrennesse vpon the earth vnseasonable weather immoderate raine surely our sinnes our ignorance contempt of the Word our abuse of the Sacraments yea our abuse of plenty in drunkennesse whoredome swearing c. Now what 's the way to haue
Serpent to cure our soules for no other creature in heauen or earth could heale vs or helpe vs but hee must be our Physitian to make a plaister to heale our wounds the pains that he tooke to temper this plaister it made him sweat both water and bloud and in the end when nothing else could doe it Luke 23. hee was content to temper a plaister of his owne heart bloud such a blessed Sauiour such a louing Physitian haue we Oh then let vs runne to Iesus Christ let vs make our moane vnto him let vs not feare to lay open our wounded soules and distressed consciences vnto him who is so louing and mercifull a Physitian to poore distressed soules Art thou an hard hearted and an impenitent sinner thou art sicke at the very heart thou art wounned by sinne and Sathan vnto eternall death though thou see it not yet thy poore soule is ready to bleede vnto eternall death See Oh see heere Iesus Christ thy Sauior he offers himself to become the Physitian hee hath tempered a plaister that is able to heale thy sicke soule if thou wilt come vnto him Alas wilt thou then runne on in sinne and suffer thy poore soule to rot and fester with sinne and contemne the mercy of God and the kindnesse of Iesus Christ who offers to heale thee and to helpe thy wounded soule The poore man which fell among theeues who spoyled him and wounded him and left him for halfe dead Luk. 10. alas what had becom of him if the good Samaritan had not come by and pittied him Sinne and Sathan hath spoyled vs and wounded vs body and soule Now alas what shall become of vs if that Iesus Christ the good Samaritan and blessed Physitian of our soules doe not pitty vs bind vp our wounds and powre in the oyle of grace into our hearts to cure our sicke and wounded soules but hee is so pittifull and tender hearted a Chirurgion that he will pull off the rotten ragges of our sinnes and lap them vp in the most precious white robe of his owne righteousnes and poure into them the oyle of grace euen his owne deare and precious heart bloud to our euerlasting comfort and saluation Secondly wee obserue hence a further vse that if Vse 2 any do perish through their sinnes and transgressions he must not impute the fault therof vnto God but vnto himself for God doth cal men from their euill waies that so they might not perish but bee saued the Prophet Dauid doth speake excellently of this saying The Lord is full of compassion and mercy slow to anger and of great kindnesse Hee hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities Psal 103. for as high as the heauen is aboue the earth so great is his mercy towards them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs As a father hath compassion on his children so hath the Lord compassion on them that feare him But some may obiect say that it is true the mercy of God is exceeding great indeed but the sinnes that I haue committed against God haue not beene so much sinnes of weakenesse or sinnes of infirmity as they haue beene presumptuous horrible sinnes yea multitudes of them besides all this I haue continued a long time in them tenne twenty thirty or more yeares together and therefore I may well doubt whether the Lord hath any mercy for me Esay 1.18 Marke therefore what the Lord himselfe sayth vnto such Come let vs reason together sayth the Lord though your sinnes were as Crimson they shal be made as white as Snow and though they be as Scarlet they shall be as wooll So that no man can say without iniury against his owne soule and giuing the lye vnto the glorious maiesty of God My sinne is greater then can be forgiuen True it is that the Scripture makes mention of an vnpardonable sinne that shall neuer bee forgiuen eyther in this world Mat. 12.31 or in the world to come The blasphemy against the spirit but that is not in respect of the sinne it selfe that it should exceed the mercies of God or for that God is not able to forgiue it but because they cannot relent and repent that commit it they are so farre gone that they can neuer Returne backe again for as no sinne is so small but is able to plunge vs down to the bottome of hell if wee liue in it without repentance so no sinne is so great and grieuous but vpon repentance there is pardon and mercy to bee found with God yet men must take heed that they abuse not Gods goodnesse and mercy as an occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great and grieuous sinners and so conclude thereupon that they may liue as they list and so deferre their repentance and Returne vnto God till the last gaspe but the holy Apostle will teach vs an other vse of Gods mercy then so when he sayth Despisest thou the riches of his bountifulnesse and patience Rom. 2.4 and long sufferance not knowing that the bountifulnesse of God should lead thee to repentance So that do wee heare of the patience of God the mercy of God and the long suffering of God Oh what may it teach vs all but this lesson especially to make haste and to deferre no time to returne vnto him for what is God so mercifull and so patient that hee hath spared thee so long and giuen thee so large a time of repentance Oh then how iust and how great shall thy condemnation bee if thou reiect it and make no other vse of it then to boulster thee in thy sinnes but of this before Last of all hete is matter of consolation to all the children of God that are deiected and cast downe with the sense and feeling of their sinnes their soules being heauy and their consciences oppressed with their sin they goe drouping and hang down their heads well let them cheare vp their soules such they are that Christ calleth Math. 11.28 Come vnto mee all yee that are weary and laden and I will ease you for my yoke is easie and my burthen is light When our terrors and temptations grow thus strong vpon vs and that Sathan shall seeke to perswade vs that our sinnes are more then God can forgiue and the punishment that is due vnto vs for them is greater then can be pardoned What shall wee doe at this time but labour herein to discouer the Arch-enemy of our soules Sathan who thus as a lying spirit seekes to draw vs from this doctrine of Gods mercy to plunge our soules into the gulfe of desperation but if our sinnes bee neuer so great haue wee committed them without number haue we committed them neuer so long bee they as Crimson double dyed sinnes as infectious
ioyous Heb. 12.11 but grieuous yet there is a time when it shall bring the quiet fruit of righteousnesse vnto them that are exercised therby Deu. 8.16 In regard hereof Moses the man of God sayth That the Lord humbled his chosen people and proued them that hee might doe them good at their latter end And in my poore iudgement a man may gather farre more vndoubted assurance of Gods euerlasting fauour towards his soule by these inward afflictions then by any outward prosperity in the world whatsoeuer the Lord grant vnto his poore afflicted seruants that their troubled soules which with sorrow for sinne are cast downe so low that they may reape this gracious blessing It followeth And hee shall come vnto vs as the raine euen as the latter raine vnto the earth IN these words the Prophet doth yet more fully expresse the mercy of God towards poore distressed soules by the later rain that fals vpon the earth that euen as raine is most welcome to the scorched parched earth in the time of summer after a long drought to coole the heat and to quench the thirst thereof as our owne experience this last summer hath taught vs as also to ripe the fruits of the earth and to bring them to perfection Euen so when poore soules be wounded and spoyled of all sense and feeling of the mercy of God in Iesus Christ and lye bleeding in their miseries scorched tormented with the heat of Gods anger for sin euen when men seem to be past hope then if the Lord send a gracious raine and a blessed shower to quench the heat of their poore afflicted soules for sin it shal be most welcome for then is mercy most welcom when men haue felt the bitter smart of sinne But of this more largely the doctrine before Now The ends wherefore the Lord doth defer his helpe if any aske wherefore the Lord lets his owne people lye oftentimes so long soking in misery before hee helpe them and then helps them when as there is least hope of helpe I answere he doth this First for the tryall of their faith whether they will depend and hang vpon him also for the exercise of their faith and patience Secondly to make them see and know that they bee nothing in themselues but that the strength they haue is in Christ Thirdly to stir them vp to seeke and pray vnto him more earnestly for helpe and succour And lastly to make them highly to esteeme of his mercy for such things as bee easily come by are lightly esteemed but things which be long in getting cost much trouble and paines and likewise such things as come in time of great trouble and need they must bee most set by and therefore the Lord defers his mercy often to the last gaspe that so it might bee the more esteemed This may teach vs to continue our patience and to wayte still his leysure though hee deferre long and seeme to forget vs yet Wee must liue by faith We must hope for life in the midst of death and say with Iob Though thou kill mee yet I will trust in thee So though the Lord defer his helpe and comfort many yeares yet wee must neuer let goe our hold but still hang vpon his mercy with the hands of faith And thus much for the first generall part of this Chapter the godly practise of true repentance and the seuerall fruit and effects thereof The second followeth VERSE 4. O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee for your goodnes is as the morning cloud and as the Morning Dew it goeth away The second generall part of this chapter IN the Chapter going before the Lord hath threatned many great grieuous iudgements against Ephraim and Iudah as verse 14. I will be vnto Ephraim as a Lyon and as a Lyons whelpe to the house of Iudah I euen I will spoyle and goe away I will take away and none shall rescue it And in the three first verses of this Chapter wee haue seene what fruite it had in the beleeuing Iewes namely that they were truely humbled for their sins feared Gods anger and Returned vnto him by true and vnfained repentance Come say they Let vs return vnto the Lord c. In the second part of this Chapter is set down what fruits and effects Gods denuntiations and terrible iudgements threatned against sinne had in the vnbeleeuing Iewes namely a most vile and stubborn rebellion against all the meanes that the Lord vsed to conuert them ver 4. Secondly the punishment of their rebellion ver 5. So that the summe of these two verses is nothing else but a pittifull complaint of the Lord for the stubbornnesse and rebellion of the Iewes that could not by any meanes the Lord vsed be reclaimed The summe of these two verses O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee for your goodnes is as the morning cloud and as the morning dew it goeth away Secondly the iust punishment of almighty God vpon them for the same ver 5. Therefore haue I cut down by the Prophets I haue slaine them by the words of my mouth and thy iudgements are as the light that goeth forth In the first of these we are to note 3. things 1. The complaint What shall I doe vnto thee how shall I intreat thee 2. The persons of whom the Lord complaineth thus Ephraim Iudah 3. The cause of the complaint or the thing wherof the Lord complaineth Your goodnes is as the morning cloud and as the morning dew it goeth away In the second wee are to note 4 things 1. Who was the author of their punishment and did inflict it I haue cut c. 2. The greatnes of it I haue cut down and flaine them 3. The meanes or instrument God vsed in punishing them By my Prophets the words of my mouth 4. The equity of this iudgement and punishment inflicted vpon them For thy iudgements were as the light So cleare and so manifest that no man could complaine or excuse themselues by ignorance they were in the view of all men Of these in order and first to beginne with the complaint What shall I doe vnto thee how should I intreat thee THese words containe in them the complaint the Lord takes vp against these rebellious Iewes it is as much as if he should haue said I haue for my part vsed all the meanes that possible I could to humble you and to bring you to repentance but now alas I know not what to do vnto thee more or what course to take to doe thee good yet I can bring thee to no good passe but all is in vain that euer I haue done vnto thee and therefore in great griefe pittying thy wretched and forlorne estate I can but mourn for thy misery Doct. 1 Hence we see in the dealing of God with this people the wonderfull mercy of God towards
AN EXPOSITION VPON THE SIXT Chapter of the Prophesie of HOSEA VVherein is set downe the true repentance of the Godly as also the Hypocriticall repentance of the wicked most needfull for these times WHEREIN 1. The Summe and Scope 2. The Doctrines 3. The Reasons 4. The Vses Of most Texts are obserued FIRST PREACHED BY SAMVEL SMYTH Minister of Roxwel in Essex and now by him published intending the further good of his charge and the profit of as many as shall please to read it Seene and allowed PSAL. 34.11 Come Children hearken to me I will teach you the feare of the Lord. LONDON Printed by Tho. Pâ—â—â—oot for Richard Woodroffe and are to be sold at his shop in Paules Church-yard at the Signe of the golden Key neere the great North dore 1616. TO THE RIGHT REVEREND FAther in God IOHN by Gods prouidence Lord Bishop of LONDON Grace and peace from the Father Prince and Spirit of Peace IN the building of the materiall Temple which the Lord himselfe commanded Right Reuerend Father in God As Moses the seruant of the Lord deliuered the forme of it Exod. 25.40 as he had receyued of the Lord in the Mount So the people of Israel with ready hearts and willing minds furthered the same howbeit one after one manner Exod. 35.22.23 and an other after an other The wealthiest amongst them and such as were best able brought siluer and gold earerings bracelets and Iewels of gold A second sort of people brought blew silke purple scarlet and fine linnen Others in regard of their pouerty brought Goats hayre Rams skins and Badgers skins euery one answerable to his ability No man appeared before the Lord empty and God accepted of the meanest gift that proceeded from a willing heart aswell as the greatest So fareth it with me a poore Labourer in the Lords Vineyard I acknowledge my own wants that I am not able to bring any great and glorious offering yet I haue brought here a small present as it were a little Goates hayre or as with the widdow two Mites to bee cast into the Treasury of God It is the old and ancient doctrine of faith and repentance that I heere entreat of a needfull Subiect especially in these dangerous dayes wherein men labour more for the shewes of godlines then for the power of it for we need not so much to complain of ignorance in this age for many haue knowledge as the want of sincerity I haue endevoured in this short Exposition to set out the nature of true repentance which onely is to bee found in the godly being sound and sincere as also the hypocritical repentance of the wicked which is but for a time not durable nor lasting If my lines be plaine they best answere a straight and an euen leuell The euidence of the spirit is best seene in plainesse And now this poore labour of mine flyes to your Lordship for protection not fearing your iudgement in the allowance or doubting of your fauour in the acceptance thereof for matters of learning are most fitte to bee presented to those that excell therein for as the Prouerbe is Scientia neminem habet inimicum praeter ignorantem so by the same rule may I say Scientia neminem habet amicum Mecaenatem nisi studiosum fautoremque bonarum literarum And although Right Reuerend I know right well that you not onely fauour Religion but are an earnest professor thereof and that I need not exhort and stirre you vp therein yet let mee in most humble manner desire you that as you haue done much good since you came into this place so your works may bee more at the last then at first and that you would still honour him who hath honored you and imploy still those rich talents of learning authority and fauour of your Soueraigne which your great Master hath bestowed on you to the aduancement of Gods glory the good of Gods Church That by you godly and painefull Ministers may more and more be encouraged in their holy calling and that those malicious enemies of Gods truth the Papists may be more and more discouraged and rooted out from troubling Israel They are Babylons Children Blessed are they that dash their heads against the stones Some shall haue the honour I assure my self to be the instruments vnder God vtterly to root them out of this land Let it not passe your hands Who knoweth whether you are come to your place for such a purpose Vse your fauour you haue with his Maiestie to waken his sleeping lawes that as hee hath long sung mercy so hee would at last tune Iustice against the Papists of our land and commaund that his laws may haue their course that they may not beare it on t with full breast go vncontrolled as they doe amongst vs. It is a worke not vnfitting your Lordship being called to be a Gouernour of the Church to incite his Maiesty to this I beseech your Lordship pardon my boldnesse being a stranger vnto you and one of the meanest of the Tribe of Leui within your Diocesse yet one that wisheth all good to Sion Be you still for God in al your wayes and God will bee still for you in all your wayes aduance him still and he will aduance you yea perpetuate vnto you an honourable name and memory amongst his faithfull heere and crown you with an euerlasting crowne of glory amongst his Saints in the heauens Your Lordships in the Lord to bee commanded SAMVEL SMYTH A Table of all the principall Doctrines contained in this Booke VERSE 1. Doctrine 1. AFflictions are of excellent vse to turne vs to God Fol. 6 Doct 2. What counsell it is that wee must giue to others in aduersity Fol. 11 Doct. 3. It is the duty of euery Christian to labour to draw others to God Fol. 14 Doct. 4. A man by sinning turnes from God Fol. 19 Doc. 5 A right vnderstanding and a true acknowledgement of our owne misery the first steppe to Saluation Fol. 25 Doct. 6. Men must deferre no time but repent out of hand Fol. 29 Doct. 1. Mans nature so corrupt that it stands in need of muny reasons to perswade to holy duties Fol. 42 Doct. 2. Gods iudgements must moue men to repentance Fol. 47 Doct. 3. All chasticements and afflictions come from God Fol. 50 Doct. 4. God doth chastice his owne children when they sinne against him Fol. 56 Doct. 1. The mercy of God must lead men to repentance Fol. 63 VER 2. Doctrine 1. IM all our miseries wee must flie vnto God for deliuerance Fol. 74 Doct. 2. Afflictions layde vpon Gods children are neyther durable nor incurable Fol. 78 Doct. 3. All men by nature are dead in respect of any spirituall life Fol. 84 Doct. 4. Regeneration a worke of new creation Fol. 88 Doct. 5. Regeneration begunne must be continued Fol. 92 Doct. 6. Godly by repentance are brought into Gods fauour Fol. 97 Doct. 7. Godly liue in Gods sight Fol. 104 VER 3.
danger alas how should they repent how should they turne to God for if thou couldest see the misery of thy soule and thy wofull estate by reason of sinne if thou couldest see the number and greatnesse of thy sinnes Oh thou wouldest euen tremble for feare Oh let this serue to help vs forward in this most needfull point the right iudging of our owne estate let vs not bee wilfully carelesse herein Wee all haue a hope that it is well with vs. Oh let vs looke to it that this hope of ours make vs not ashamed Rom. 5.5 there is no hurt got by the triall of our selues onely security is dangerous many thousands are now in hell that in their life time thought nothing lesse till they came there Oh then in the feare of God let vs looke to it Wee are all trauellers in one of these two wayes we shall most certainely arriue at one of these two places who would not now bee glad to know in which of these two he is that if hee bee in the euill way he may spedily come out of it if he be in the right way that he may continue his race with cheerefulnesse Well this is the truth of this doubt and I deliuer it vnto you as the truth of God that all which are partakers of life eternall they are the heyres of grace and saluation this is their first steppe vnto it the true sight vnderstanding of their owne wandring that they perceyue themselues that they liue that course of life the issue whereof must needs bee eternall death and that they now stand and wonder at their owne folly extreame madnesse and withall Gods infinite goodnesse and patience and would not bee in that case againe for all the world Well then marke this doctrine doe not lightly passe it ouer but esteeme it as the blessed truth of God that the sight of our owne wandring is the first steppe to eternall light and saluation Well then let me aske thee this question or rather demaund it of thy owne soule Didst thou euer see thy wofull misery the wretched estate wherin thou art by reason of sinne what a miserable sinner thou art out of the fauour of God yea indeed in the state of damnation didst thou euer finde thy selfe to stand in need of Gods mercy and in extreame want of Christs bloud to saue thy soule so as thou hast euen with sighes and teares intreated for the same at Gods hand as for life and death If thou hast not found and felt these things in thee in some measure thy case then is dangerous and fearefull thou didst neuer as yet truely repent the mercy of God belongs not vnto thee Vse 2 We are then to count it a singular fauour of God when he doth open a mans eyes to see his misery and to find himselfe like a lost sheepe to haue gone astray this is the beginning of all grace and true conuersion vnto God to finde our selues empty of grace And therefore this should teach vs to pray vnto God that hee would in mercy open our eyes that wee might see our sinnes and feele our misery and that wee may feele our selues to stand in extreame need of Gods mercy and of euery droppe of Christs bloud to saue our soules and the contrary is a fearefull plague and iudgement of God for men to lye and snort in sinne without remorse of conscience without the sence and feeling of sinne or want of mercy This Dauid and the rest of Gods seruants knew by wofull experience that if they had dyed without repentance they had perished Of all diseases they are most dangerous that are least felt as a Lethargie or dead palsie or the like so it is a most fearefull estate for any man to lie in sinne without the feeling of it for â—â—at is a signe that the heart is hardned in sinne A mâ—â— that thinks hee is well ynough will scorne the Physitian so those poore blind sinners that thinke they are well ynough and feele no want of Gods mercy of all men they are most to bee pittied they bee in a most dangerous estate and condition And therefore we see that it is a great blessing of God to be told of our sinnes and to bee reproued for them that so seeing them and the danger into which they haue plunged our poore soules wee might seeke to God for mercy Come let vs returne vnto the Lord. Hitherto we haue spoken of their exhortation and godly counsell one to another Come let vs c Before we leaue the words to come to the reasons of their exhortation There is one thing more which I may not omit and that is the time of their repentance when they should make this their returne vnto God and that is presently without any delay for the word here vsed doth signifie a Tense or Time that is present Doct. 6 From whence wee gather another point of Doctrine namely Men must deferre no time but repent out of hand that we must not stand to debate in the motions of the Spirit but presently to proceed to execution Indeed in worldly businesse of good deliberation comes no harme but it is a point of wisedome to deliberate before a man determine of any thing But in spirituall matters it is dangerous and therefore sayth the Prophet Esay 55.6.7 Seeke the Lord while hee may bee found Call yee vpon him while hee is neere let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and hee will haue mercy vpon vs and to our God for hee is very ready to forgiue Psal 119.60 I made haste sayth the Prophet Dauid and I delayed not to keepe thy commandements And it was a thing commendable in Peter and Andrew Mat. 4.20 Luk. 19.6 Gal. 6.10 that when Christ called them they left their Nets straightway and followed him 〈◊〉 And when Christ called Zacheus hee came downe hastily from the Figge-tree and receyued Christ ioyfully While yee haue time sayth the Apostle let vs doe good vnto all men Heb. 3.7 Eccl. 5 7. Act. 8.36 10.33 but specially vnto them that are of the houshold of faith And againe To day if yee will heare his voyce harden not your hearts Now as this Christian duety is to bee obserued in the performance of any holy duety so especially in the worke of repentance we must neuer debate the matter with flesh and bloud for then wee shall neuer proceed to execution but whensoeuer God shall worke in any of vs a godly purpose to forsake our sins of all things in the world wee must now take heed of delayes for such is the policy of Sathan and such is the deceitfulnesse of our owne hearts that they will cause vs to neglect it And this ought so much the more to hasten our returne vnto the Lord because many are dead and gone which in their life time purposed to returne vnto God and to breake
confesse that sinne is to be left and that God is to bee serued of vs but wee cannot accord of the time when to beginne this worthy worke I remember the report of the Prophet against the people that neglected the reedifying of the Temple Hag. 1.2 This people sayth he say that the time is not yet come that the Lords house should bee builded So many thinke it is not yet time for them to looke to heauen-ward Youth must haue a Spirit and the pleasures of the flesh must first he tasted We must first goe take our leaue of our friends and then we will follow Christ We may safely aduenture our young yeares and when we are old Reu. 2.24 and going out of the world then we will retire our selues let God beare with vs a little and yet a little and in time wee will repent This is indeed the very Deepenesse of Sathan But the time is present that we must lay hold on to turn to the Lord. Did euer any whom we read of in the Scripture feeling the piercing power of Gods spirit smiting vpon their hearts indent with the Lord and say so that God would bee pleased to let them continue in their sinne a moneth or two or a yeare that then they would leaue their sinne and serue the Lord in new obedience No no I neuer read of any that did thus couenant with the Lord but presently as God did smite them so they were humbled and were conuerted they deferred not the time but imbraced the truth from God without delay Oh lay this to heart the Lord giue you a right vnderstanding in al things that this day wherein I now speake vnto you may be the day of your Conuersion vnto the Lord and for the which hereafter you may reioyce for euermore It was too late for the foolish Virgins to knocke and to cry Mat. 25. Luk. 16. Lord Lord open vnto vs when the gate was shut against them the gate of repentance and the gate of mercy And it was too late for the Glutton to cry for one droppe of water to coole his flaming tongue which in his life time refused to giue one dramme of comfort to poore Lazarus Oh remember your selues betimes blesse the name of God that you haue not been preuented with death in the time of your ignorance and blindnesse as many haue been before you It is the greatest mercy that men can enioy that the sunne of death hath not yet set vpon them but that they may yet repent Oh seeke the Lord while hee may be found and call vpon him while hee is neere while yee haue light walke in the light least darkenesse come vpon you make no couenant with your sinnes but vtterly renounce them for euer And albeit they say to thee as the Deuils sayd to Christ Why doest thou torment vs before the time Yet hearken not vnto them for the time is already come if not past already for indeed we should haue repented long ago in sackcloth and ashes if we had done as we ought to haue done but seeing we haue spent so much time in the seruice of sinne and of Sathan how carefull should we bee now to redeeme the time and to defetre no day nor houre longer but while the word is sounding in our eares let vs be conuerted vnto the Lord that wee may liue in his sight But notwithstanding all this that hath been sayd it is strange to see how men imbolden themselues in their sinnes vnder this pretence that God is mercifull and that therefore they may repent as their leysure because God is a God of mercy he will forgiue vs whensoeuer we shall repent and turne to him It is true indeed that God is a God of mercy and his mercies are ouer all his works Psal 145. And therefore if men would make a right vse thereof the mercy of God should lead them to repentance for so sayth the Apostle Rom. 2.4 Gal. 5.22 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God should lead thee to repentance but as he is mercifull so is he iust and the longer that God in mercy expecteth thy amendment so much the more grieuously will he punish thee Eâ—od 20. Psal 18.26 Pro. â— 34 28. if thou neglect it look in the second commandement how the Lord doth there threaten To visite the iniquities of the Fathers vpon their children vnto the third and fourth generation of such as hate him Yea the Lord threatneth obstinate sinners that hee will not regard them when they seeke vnto him Then shall they call vpon mee but I will not answere they shall seeke mee earely but they shall not find me because they hated knowledge and did not choose the feare of the Lord. So that wee see that all hope is taken away from presumptuous sinners that God should euer receiue them into fauour at last seeing that the Lord there threatneth that he will then be so far from pittying them as that hee will euen laugh at their destruction Oh happy then is he that sinneth least next he that returneth vnto God soonest but most wofull is the estate of him Heb. 10.26 Heb. 12.17 that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord that hath quenched the good motions of the spirit that hath denyed the power of saluation they haue despised the spirit of grace Alas alas though at the last such a one should seeke the blessing with teares they can find no place to repentance Oh what a fearefull and lamentable estate is this for a man to bee thus left vnto himselfe giuen vp to Sathan and to be forsaken of God for euer From this estate the Lord for his mercy sake keepe vs. But notwithstanding all this will some say That the theefe vpon the Crosse at the last gaspe was receyued to mercy who had spent all the course of his life in sinne why then may not I likewise hope for the same mercy in the end But alas one Swallow makes not a summer and of one example where a precept is wanting nothing is concluded The Lord in mercy hath left one extraordinary example of his mercy that men at the last gaspe might not altogether despayre and but one that no man might presume Now would not all men condemne him of meere foolishnesse that would goe about to spurre his Asse till hee speake because Balams Asse spake It is farre greater madnesse in any man to harten himselfe in his sinne by one mans example Were it not a safe course to follow the example of Dauid Peter Paul Zacheus Cornelius c. who so soone as God did touch their hearts with a sight of their sins presently returned vnto the Lord by repentance then that wee should presume by the example of one and so misse of saluation as many thousands haue done before vs. Wherefore to conclude this
the performance of any spirituall duty Ibo 42.6 This should make vs to Abhor our selues in dust and ashes Oh in the matters of the world we are quicke of conceit If a man should tell vs how we should get some profite or enioy some pleasure or come to preferment These things are wee ready to conceiue of They shall not need to alledge any reasons to perswade vs to seeke after them nor arguments to moue vs. But how eagerly doe we hunt after these temporall things and that with great delight but when we shall be taught out of the Word of God how we may attain that true treasure that the rust and moath cannot corrupt and which shall neuer be taken from vs euen the Kingdome of heauen and the euerlasting saluation of our owne soules how carelesly doe we listen after it Nay the Ministers of Gods word had need to vse reason vpon reason and all to little to perswade vs to seeke after them Oh that wee should be so carelesse when we are exhorted to Returne vnto the Lord for the pardon of our sins that wee should thus sleepe still in sinne and blesse our selues in our euill and vngodly wayes Nay that which is worst of all how many bee there that when they are exhorted to any holy duty that are so farre from yeelding vnto them that they obiect against them fleshly reasons as it were laying stumbling blockes in their owne wayes to keepe them from God! We see this cleare in many who being exhorted vnto a new course of life and told of the necessity of labouring to get knowledge and hearing the Word of God They can obiect for themselues I shall then lose my time neglect my busines hinder my estate make my selfe a laughing stock vnto the world These are like those Guests in the Gospell Mat. 22.5.6 Mat. 13.22 who being bid to the banquet made excuses and would not come but made light of it Yea our Sauiour teacheth that when the Word of God is preached vnto vs the cares of this world the deceitfulnes of riches and the lusts of or her things choke the Word and it is made vnfruitfull Oh let vs beware that wee be not led aside by the subtilty of Sathan and these corrupt imaginations of our owne hearts but when the Word of God reproueth any sin in vs though the same seem neuer so sweet vnto the flesh Oh stride ouer all the rockes of offence that stand before vs to make vs fall that so we may hearken vnto the voyce of God and that God may delight in vs and take pleasure in our obedience proceeding from the heart Vse 2 Secondly as this shewes the backwardnes and vntowardnes that is in mans nature to the performance of any holy duty that we stand in need of so many reasons and arguments to perswade vs So it shewes vs also what course the Minister of Gods Word must take in preaching the Word That is not onely simply to propound and shew men their duties but hee must exhort them call vpon them nay he must study how hee may speake and vse all perswasions reasons and arguments to draw men to obedience to Turne vnto the Lord Ioh. 15. Mat. 13. Ioh. 10.1 Mat. 3.10 Luke 8.4 they must exhort they must intreat they must perswade and vse reason vpon reason and argument vpon argument and all will bee too little to draw men to seeke vnto God and to obey his blessed Word This hath beene the course which the Prophets from time to time haue obserued in their Sermons vnto the people that haue stooped downe to the capacity and vnderstanding euen of the simplest raising diuers Similes and Comparisons to illustrate the doctrines vnto the people to presse the same with diuers reasons and arguments to the end that all men might be left without excuse that as the Apostle sayth 2. Cor. 4.3 If the Gospell be hid it is hid vnto them that be lost He hath spoyled vs he hath wounded vs. Now we are to come to the words themselues And it is all one as if they should haue said Behold wee are grieuously spoiled we see how the Lord hath been offended and angry with vs for our sins how he hath for our rebellions thus spoyled vs of our liberty spoiled vs of our Country of our goods possessions yea and spoyled vs of his mercy and fauour hee was wont to shew vnto vs Nay he hath wounded vs and that grieuously he hath laden vs with the grieuous burden of afflictions Wee see it is the correcting hand of God for our sinnes and therefore let vs Returne vnto him by true repentance that he may heale vs helpe vs. Seeing then that they vse the remembrance of Gods Doct. 2 anger and of his iudgements vpon them as a meanes to draw them to God Gods iudgements must moue men to repentance and to bring them to repentance Wee may hence learne what is the end of all Gods iudgements eyther generall vpon a whole land or priuate vpon any particular man or woman What hath the Lord any delight to punish and to plague men and women with his heauy iudgements no verily the Lord doth not punish vs willingly Lam. 3.33 he takes no delight to afflict the children of men God sent his Prophet to cry in the streets of Nineueh Yet forty daies Ionas 3. and Nineueh shall be destroyed They made the true vse of Gods iudgements threatned against them when they fasted and prayed did put on sackcloth from the greatest of them to the least of them and did turn from their euill wayes and from the wickednes that was in their hands 1. Reg. 21.27 When Ahab had heard the iudgements of God threatned against him and his house Psal 78. Psal 107. He rent his clothes and put on sackcloth vpon him and fasted and lay in sackcloth and went softly So did the rebellious Israelites from time to time when the iudgements of God were vpon them they sought the Lord. This appeares likewise by the example of the progigal son when iudgement followed him at the heels had ouertaken him as it is the wages of al sin he then came to himselfe resolued of a return home to his father Whensoeuer therefore God shal lay his rod vpon our backes eyther in our owne persons in our goods or in our good names or in our wiues and children or any other that are deare vnto vs it is for this end that feeling the smart we may humble our selues vnder his hand And withall let vs know that whensoeuer our stubbornnes and disobedience shall driue the Lord to take this course with vs it is neuer without his great griefe as that place of the Prophet Hosea is worth our best consideration Hosea 11.8 where the Lord sayeth How shall I giue thee vp O Ephraim how shall I deliuer thee O Israel how shall I make thee as Admah how shall I
wounded doth make no account at all of the same nor neuer seekes vnto God for mercy Hee will heale vs hee will bind vs vp NOw followes the second reason drawne from the mercy of God For though hee hath spoyled vs and wounded vs yet he will heale vs and bind vs vp againe And these be the most gracious words of God himselfe Behold I am hee and there is no God but I Deu. 32.34 1. Sam. 26. I kill and make aliue I wound and make whole againe And therefore this reason drawne from the mercy of God seeing hee offers himselfe to heale vs and to bind vp the wounds of our soules Oh it ought to moue vs greatly to turne vnto him So then the point of Doctrine that offers itselfe to Doct. 1 be considered of vs is this The mercy of God must lead men to repentance that as the iudgements of God must alluremen to repentance and to returne vnto God so must his mercies I remember the speech in the Prophet where the Lord is pleased to make vs the better to conceiue of his mercy to take to himselfe the affections of a man Ier. 31.20 Hos 11.8 His bowels were troubled for Ephraim And againe How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within mee my repentings are rowled together It is all one as if the Lord should haue said Oh it goes neare me O Ephraim Exod. 34.6.7 O Israel that I should euen be forced by thy rebellion and horrible impieties to deale so straightly with thee And the Lord tels Moses Psal 86.15 that he is a Mercifull and a gracious God slow to anger and abundant in goodnesse and truth reseruing mercy for thousands and forgiuing iniquity and transgression and sinne Hee is called againe of the Psalmist A pittifull God And the like is intended in the language of the new Testament That when hee saw the multitude dspersed as sheepe hauing no shepheard his bowels earned within him Mat. 9.36 These examples and the like whereof the Scriptures are full all serue to confirm the euerlasting truth of this doctrine that God is a God of mercy that his mercies ought to allure men to repentance for though the thundering out of the threatnings and iudgements of the Law be a meanes to awake a secure heart yet nothing will so much affect a mans mind euen melt a mans soule to make a man returne vnto God as the due knowledge and consideration of the vnspeakable riches of Gods mercy and therefore it is no maruell though the Prophet here doe vse this as one forcible reason to stir vp men to make their returne vnto God by vnfained repentance for that he will bee ready to Heale our sores and Bind vp the bleeding wounds of our soules which we haue made by sinne if we will repent and returne vnto him And indeed this is one of the maine differences betwixt the godly and the wicked The iustice of God doth sometimes so farre preuaile with the wicked as that they feare and tremble but it is not for the losse of Gods fauour but for feare of torment But on the contrary the goodnesse and mercy of God doth euen cause the seruants of God to quake and to tremble lest by any means they should depriue themselues of the comfortable enioying of his loue according to that of the Prophet Dauid Psal 130.4 There is mercy with thee O Lord that thou mayest be feared Oh blessed feare when the mercy of God doth beget it in a mans Soule So then we see that the mercy of God is infinite his compassion is higher then the heauens it is the greatest dishonour done vnto God that can be to doubt of his fauour and to call his louing kindnesse into question Let vs build vp his promises as a sure foundation that shall neuer be remoued Heauen and Earth shall passe away but his word shall not passe away We haue the Word and the Oath of God as two vnchangeable Witnesses so that it is impossible he should lye or be deceyued Againe we haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. Mat. 5.18 Heb. 6.18 Rom. 8.16 And we haue withall the earnest penny as a pawne left vnto vs and all to assure vs of his fauour and loue and therefore this reason of the Church and people of God drawne from the mercy of God seeing that he is so ready to pardon sinne and to entertain poore penitent sinners that sue to him for mercy it ought to be most forceable vnto vs to moue vs to Returne vnto him Now let vs come to the vses First seeing that the Lord as hee doth wound vs chastice man for sinne so it is he alone that is the spirituall Vse 1 Physitian of our soules Hence then we are directed to whom to seeke for remedy euen vnto God alone who as he wounds so he heales as he breaketh asunder so hee bindeth vp If a man haue some dangerous disease in his body or other deadly wound if hee know any man to be of skill and a faithfull Chirurgion he will seeke to him and let him out and laâ—nce him Well this is our case we bee spiritually sicke euen vnto eternall death in regard of ourselues our soules be grieuously and dangerously wounded what shall we now doe but runne to Iesus Christ the blessed Physitian of our soules who is most able and willing to cure vs and heale vs And as the poore Begget vnlaps his legges and shewes his grieuous sores to those that passe by and all to moue compassion So let vs not be ashamed to lay open our soules to Iesus Ghrist let vs confesse our grieuous and manifold sinnes Let vs not be ashamed to let him see our spirituall wounds but let vs make our moane to him and craue his help and begge as for life death for the pardon of them and if wee can get but one drop of his precious bloud it will bee a plaister to heale our wounds and cure the deadly diseases of our soules When the children of Israel had grieuously sinned Num. 21. the Lord sent fierie Serpents amongst them now many of them by the stinging and biting of them were so inflamed that they died and could not be cured But when they repented and cryed to God in their misery behold he commaunds that Moses should make a brazen Serpent set it vpon hie that so many as were stung with those fiery Serpents might cast their eyes immediately vpon that brazen Serpent and so might bee cured Euen so all of vs are stung by the fiery Serpents of our sinnes and we newly wallowing in the bloud of our soules Yet see Oh see the mercy of God who hath giuen vnto vs his owne sonne who is the brazen
as a Leprosie as red as Scarlet and as filthy as dung yet if God giue repentance and wee can beleeue here wee haue the promise of Gods mercy yea assurance of forgiuenes Let vs returne vnto the Lord and hee will heale vs hee will bind vs vp Oh then let none bee discouraged from seeking vnto him for mercy but let them seeke it rightly and that by Repentance and they shall obtaine assuredly VERSE 2. After two dayes hee will reviue vs and the third day he will rayse vs vp and wee shall liue in his sight IN these three verses we first obserued these three speciall points First a most godly and christian exhortation of the beleeuing Iewes wherein they perswade each other mutually to Returne vnto the Lord. Secondly the reasons that they vse the better to moue and induce one another to performe this duty of Repentance the first drawn from the iustice of God in these words He hath wounded vs Hee hath spoyled vs The second drawn from his mercy Hee will beale vs hee will bind vs vp And because this reason drawne from the mercy of God is a reason of all reasons yea a most speciall reason to moue any one to turne to God that hath any sparke of grace therfore the the holy Ghost doth amplifie this reason by two other circumstances the first drawn from the shortnesse of the time wherein the Lord afflicts his people it is but for a day or twaine or at the most for three dayes a short time the Lord will not alwayes be angry with his children but howsoeuer he shall chastice them for a time it will bee but for a time Heauinesse may indure for a night but ioy commeth in the morning The second taken from the greatnesse of his deliuerance that though he hath spoyled vs yet hee will Reuiue vs and though hee had grieuously wounded vs yet he will bind vp all the bleeding wounds of our soules if we will patiently abide his leasure The third speciall point is the fruit of true repentance which are three The first is that if wee haue once beene spoyled of our owne righteousnesse and wounded truely for our sinnes and beene healed and wrapped vp by the mercifull hand of God We shall then liue as in his presence in all holines and righteousnes Secondly he will power into our hearts that knowledge which will bring vs vnto eternall life to know his will how hee is affected towards vs and this knowledge shal direct vs to walke wisely before his face so that we shal desire to grow in this knowledge and study dayly to attaine to a greater measure of it We shall endeuour our selues to know the Lord. And the third and last fruit of Repentance is that if we will draw neare to God by true repentance hee will draw neare to vs to comfort vs set out by two similitudes the first of them is in these words The Lords comming is prepared as the morning for indeed many times it comes to passe in the Ver. 3 hearts of Gods children that the sense and feeling of Gods loue and fauour is oftentimes extinguished as the comfortable heate and light of the Sunne is taken away by reason of some thicke cloud that doth passe betwixt the Sunne and the earth so many times we thinke that God forgets vs hides himselfe from vs but his comming to helpe vs is prepared and therefore most certaine And he shall come as the morning and therefore most comfortable for as the bright beams and cleare countenance of the Sunne after a windy boisterous night is very comfortable Euen so when after a cloudy night of affliction wherein wee haue beene wounded and broken in our soules for our sinnes the bright beams of Gods mercy breaking then forth shall bee most comfortable to glad and reioyce the soule of a poore sinner This then is the first fruit that shall follow our true conuersion vnto God The Lords going foorth to comfort vs and to deliuer vs is prepared the Lord hath purposed it and determined it of folde that those that repent and Returne vnto him shal find comfort and refreshing The second similitude which sheweth the second fruit of repentance sheweth that the Lords comming shal not onely bee comfortable but also most effectuall and most welcome vnto the soule of this same poore sinner that as helpe and deliuerance in time of greatrst danger is most welcome So when the Lord shall come with great and effectuall comfort and bring helpe and deliuerance in time of greatest affliction danger Oh then it will be most set by and esteemed and to assure the poore child of God of this comfort in time of need the Prophet saith that the Lord will come as the Raine euen as the latter raine vnto the earth Now as moderate raine is welcome as at all times so especially in the heate of summer after a great and a long drought when the earth is scorched with the heat of the Sunne and beginnes to capper and gape for want of moisture then a gracious and sweet shower is most welcome Euen so when a poore soule doth pant and breath vnder the burthen of his sinnes and is schorched with the burning heat of affliction then if the Lord in mercy send a gracious raine an heauenly shower of his blessed mercy in this heat of affliction this would bee most welcome this would bee most comfortable and this doth the Lord promise and assure his Church and children if they will Returne vnto him Of the exhortation wee haue spoke of before as also of their reasons the first drawne from his iustice Hee hath wounded vs hee hath spoyled vs. And the second drawne from his mercy Hee will heale vs hee will bind vs vp Now because this reason or argument drawn from the meccy of God is the chiefest of all other as Paul teacheth when he sayth Rom. 12.1 I beseech you brethren by the mercies of God therefore the holy Ghost here amplifies this reason first by the shortnesse of time wherein the Lord afflicts his people it is but for a day or two a very short moment After two dayes or at the most in the third day hee will come vnto vs if we humble our selues vnder his mighty hand After two dayes It is all one as if they should haue said True it is the Lord hath grieuously spoyled vs for our sinnes and wounded vs for our iniquities so as his hand seemes grievous vnto vs yea let vs breake off our sinnes by repentance and let vs Returne againe vnto him from whom we haue departed by our sinnes and the Lord will soon remoue his iudgements from vs. In this verse note three things first the person from whom all helpe comfort and deliuerance doth come He. Verse diuided Secondly the circumstance of time in the which the Lord will deliuer vs After two dayes or at the most the third day Thirdly the deliuerance it selfe with the seuerall fruits of
Father preuented him with his loue he went out to meet him and when he met him such was his ioy that hee fell on his necke and kissed him This Father of the Prodigall is indeed God our Father and his loue and kindnes remembred in that Parable is recorded for all posterities to the end of the World to assure them of Gods mercifull dealing towards those that doe truely repent and turn vnto him that hee will receiue them againe into fauour which is heere meant by The sight of God or his presence And the Prophet Dauid sayth Ps 16.11 In his presence is life and fulnesse of ioy and happinesse for euermore And thus wee see that howsoeuer by our sinnes we make a separation betwixt God and vs and cause him to plague and punish vs heere yet His mercy is ouer all his works And vpon our repentance hee will receiue vs againe into fauour Reason And the reason of this the mercifull dealing of God is especially for the comfort and reioycing of Gods poore people that none to the end of the world should despaire of obtaining mercy for the mercy of God in Christ is aboue all his works hee extendeth it to thousands it is infinite without measure And the Lord is not content onely to promise mercy and fauour vnto penitent sinners but also confirmes vs in the assurance of it by the examples of his manifold mercies shewed to others before vs When we looke vpon them let our weakenesse bee strengthned and let vs not thinke that the Lord will shut that dore of mercy vpon vs ere wee repent who hath opened the same to so many before vs Hee hath beene found of them that sought him not sayth the Prophet Hos 11.4 and will he hide himselfe from vs if forsaking our sinnes wee seeke him in Spirit and truth His mercies shewed to others must be vnto vs Cords of Loue to draw vs amongst the rest vnto him The Doctrine being thus cleared Let vs now come to the vses of it First seeing there is mercy in store for the Penitent and howsoeuer by sinne we deserued vtterly to bee cast out of Gods fauour yet if wee can repent and Returne vnto him he will receiue vs againe into fauour And we shall liue in his sight It requireth of vs speedily to repent and to Turne vnto him and not to deferre our repentance from day to day lest it come to passe that our hearts be hardned through the deceitfulnesse of sin As no sinne is so great but vpon repentance it is pardonable so no sinne is so small but without repentance it is able to plucke vs downe to the bottome of Hell Let vs then take heed that wee abuse not his goodnesse nor to take occasion of liberty Rom. 4.2 to turne his grace into wantonnesse for wee doe not know how soone the threed of our fraile life will bee cut off when there shall bee no place for Repentance though with Esau wee seeke the same with Teares Heb. 12. Luk. 12.20 1. Thes 5.3 Luk. 17.27 There was but a little time betweene Soule eate drinke c. and Thou foole this night will they fetch away thy soule from thee And againe the Apostle sayth When men shall say peace peace then shall come vpon them sodaine destruction The olde World neuer thought themselues more secure then when the floud came vpon them G 9.23 The morning was faire when Lot went out of Sodom and yet before night were the Sodomites destroyed Act. 12.23 Well was it with Herod when hee beganne his Oration but before it was ended the Angell of the Lord smote him that hee was eaten vp of wormes Oh let vs lay these examples to heart And whereas wee haue by our sinnes turned away the louing kindnesse of God and caused him to turne away his fauourable countenance from vs and haue drawne downe his heauy iudgements vpon vs Now that the Lord hath denied vs the deawes of heauen Zach. 1.3 so as wee are cast out of his sight Oh let vs labour to be reconciled to him againe let vs pray much and often that hee would lift vp the Light of his countenance vpon vs as in times past Let vs Turne from our sinnes and the Lord will Turne vnto vs. And this duty wee would the sooner practise if we could but consider the wofull and miserable estate in which wee stand vntill such time as wee bee reconciled to God If a man were conuicted of high Treason against his Prince for the same were condemned to some cruell and shameful death and that euery moment of an houre hee expected the execution of it who could expresse the griefe of heart of this man What comfort could he take in wife or children in lands or goods in meat or musicke surely nothing in the whole World could cheare his dead heart saue onely the pardon of the Prince such a Traytor is euery impenitent sinner conuicted of hie Treason against the King of Heauen and earth and he is within an ynch of death hell there wants nothing but the execution of Gods iudgements which is sure and certain to come without repentance Good Lord who would not now labour for his peace with God Before the decree come forth Yet we are in the way we may now make our peace with our Aduersary but if wee bee once arrested by Gods Serieant Death and wee bee cast into prison there is no departure to be hoped for till wee haue payde the vtmost farthing Secondly seeing it is so blessed a thing to enioy Vse 2 the fauour and comfortable presence of God To liue in his sight How should this moue vs to Turne to God to auoyde all sinne and euery euill way and to take heed that wee doe nothing that may auert turn away his louing countenance from vs If it be a matter of great honour to liue in the presence of an earthly Prince and to be in his fauour how much more to be in the fauour of the Lord to Liue for euer in his sight 1. Reg. 10.8 and to enioy his loue fauour If the Queene of the South did truely pronounce Salomons seruants happy that stood in his sight and heard his wisdome Oh how much more are they happy men and women that liue in Gods presence and be in high sauour with the Almighty Oh that wee could labour for this priuiledge Well let vs pray much and often that the Lord would lift vp the light of his countenance vpon vs and cause his face to shine vpon vs that wee might draw neare vnto his presence by true repentance and holy obedience Thirdly wee may hence conclude the blessed estate Vse 3 of all that liue in Gods fauour Hee is counted happy in the world that hath the fauour of a Prince indeed they bring with them many Priviledges and preferments but alas they are but temporall neither last they for euer for they are most vnstable and vncertaine
that belong vnto thy peace These testimonies and the like whereof the Scripture is full serue to confirm the truth of this Doctrine vnto vs how hardly the Lord doth take it at our hands when wee neglect and contemne the meanes of our good The vses remaine to be handled Doth the Lord take it so grieuously to see his ordinances Vse 1 contemned when men will not bee humbled by his Word and by his iudgements Oh how then must hee needs bee angry with vs the people of this land who haue grieued his Maiesty by vile contempt of his holy Ordinances how little dooth his Word moue vs and how hard hearted are wee at his iudgements What Nation vnder Heauen is there who liuing vnder a Christian Prince hearing and professing the Word of God as wee doe amongst whom the sacred ordinances of God are more contemned then amongst vs. Nehem. 1. All the meanes God hath vsed to humble vs and to saue vs and to bring vs to repentance reformation of life Alas they fall to the ground generally no man taketh them to heart Daniel in his prayer acknowledgeth Dan 9.14 that the Lord did iustly plague them for their sinne because they had not profited by Gods iudgements Now if the Lord were sore angry and grieued with his people for the not profiting by the meanes and will hee not much more bee stirred vp to wrath against vs for the contempt of all those gracious meanes the which he in mercy vsed to humble vs yes no doubt Hos 4.1 and for the same cause the Lord hath a Controuersie against the inhabitants of the Land hath taken the Rodde into his owne hand and chastened and whipt vs diuers wayes and vnlesse we do meet him by repentance with prayers and teares surely hee will poure out euen the dregger of his anger against vs at last Vse 2 Secondly seeing nothing more grieues the Lord then to see his ordinance and gracious means vsed for our good contemned and lightly regarded so as wee profit not by them Oh how should this grieue vs and humble vs that wee haue been so exceeding carelesse to profite by the meanes Wee see that a louing child will bee loath to doe any thing to vexe his kinde and louing Father and if any child should bee so stubborne that hee would not bee reclaimed neyther by his Fathers kind promises dayly gifts nor yet by his rodde and correction wee would thinke him vnworthy to liue Well the Lord hee vseth many means to humble vs and hee is much grieued to see vs profite nothing by them but still to rebel and to be stubborn and therfore it should much grieue vs and humble vs to grieue our gracious and mercifull God Oh then let vs labour to bee humbled and to profite by the meanes the Lord vseth for our good Vse 3 Thirdly this checkes the carnall man who so long as hee liues an honest ciuill life and is neyther whore nor theefe thinkes God is not displeased with him they thinke all is well and hope to bee saued aswel as the best and doubt not of Gods loue but if thou bee not bettered by Gods iudgements if thou profite not by those meanes the Lord vseth to humble thee whether it bee the Ministery of the Word his mercies or his iudgements or the like thou shalt one day know that hee is highly offended with thee and therefore let vs not flatter our selues but let vs profite by Gods iudgements and labour to be humbled by them to seeke the Lord least by the neglect and contempt thereof hee bee moued to send more fearefull and that eternall damnation in the end Fourthly and lastly heere is matter of comfort consolation to the children of God and all those that Vse 4 take the iudgements of God to heart and profite by them to repentance and seeke to God for as the Lord is grieued with those that profite not by the means dislikes all contemners and despisers of them so on the contrary hee loues and likes and fauours them that profite by the meanes that hee vseth to conuert them When Nehemie heard that Ierusalem was waste Nehem. 1.9 that the people were in heauinesse and the Church afflicted Hee sate downe and wept and fasted Hab. 3.16 and prayed vnto God for them And againe When I heard Ezech. 9. my belly trembled c. How did the Lord commaund his seruant clothed in white with a penne and inke at his side to set a marke vpon all those that mourned for their own sinnes and the sinnes of the people Well then aske this question of thy owne Soule Hast thou beene grieued at Gods anger and mourned for the sinnes and rebellion of the land Doest thou take Gods iudgements to heart Oh then comfort thy Soule for the Lord will loue thee and set his Marke vpon thee Blessed are they that mourne for they shall bee comforted They are blessed that can mourne and weepe for sinne and can take Gods iudgements to heart to bee affected with them but alas how few are the number of those that are humbled for their owne sinnes to feare Gods anger and profite by Gods iudgements vpon others Thus much of the complaint the persons follow O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee THe persons then of whom the Lord complaineth thus The persons of whom the Lord complaineth is Ephraim and Iudah namely the whole body of the Iewes and the people of both the kingdoms Israel and Iudah the greatest Tribe being put for al the rest So then the complaint is very generall euen of the common people and all the multitude of both the Kingdomes except a very few that did repent and beleeue the Word as in the three first verses of this Chapter Concerning the persons Ephraim and Iudah there is the common people and generall multitude of both Kingdoms Deu. 8.7 seeing they were those whom God chose to be his peculiar people euen because he had a loue vnto them to whom belonged the adoption glory and the couenant and to whom did belong the seruice of God the worshippe and oracles of God and vnto whom all the Prophets were sent which had many priuiledges aboue all other Nations of whom it is sayd thus Hee sheweth his Word vnto Iacob his statutes and iudgements vnto Israel Ps 147.19.20 Hee hath not dealt so with euery Nation c. Yet of this people euen of Iudah and Israel doth the Lord complaine here that they were rebellious and therefore must bee destroyed and cast off Doct. 4 Wee learne hence this Doctrine that no outward priuiledge or prerogatiue whatsoeuer No outward priuiledge wil free a man from punishment when reformation of heart and life is wanting Psa 132.4 will keepe backe Gods anger deliuer a man from destruction if they liue in sinne and bee not reformed in heart and life There was neuer Nation or people vnder
abound with all maner of sinne and impiety And if it went so hard with those that were Virgins Mat. 25. and went with their lampes to meete the Bridegroome wanting the oyle of grace in their hearts then what will at last be the doome of all those that are not Virgins but Adulterers and Adulteresses euen those that haue committed spirituall fornication Iam. 4.4 with sinne and Sathan which yet neuer went out to meete the Bridegroome of their soules Certainely these mens iudgements doth not sleepe and when it ouertakes them woe vnto them Oh then seeing that hypocrites seeme to draw in the same yoake with the children of God in respect of the outward Ceremonies of Gods worship but want sincerity of heart life Let vs looke to our selues that those things may bee repayred in vs that is wanting in them that so the Lord may accept of vs and our sacrifices Againe in that the Lord sayth here I desire mercy Doct. 2 and not sacrifice condemning the outward sacrifices of his worship when they proceeded not of faith towards God and loue towards man Wee learne hence that lawfull things must bee done lawfully Lawfull things must bee done lawfully for the Lord looks not so much vpon the outward face of his worship as hee doth vpon the intent of the worshipper This appeares clearely in this people they seemed to bee humbled for sinne aswell as those beleeuing Iewes spoken of in the three first verses of this chapter they came into the Temple they made great shewes of humiliation for sinne yea they were very forward to bring in their Peace offerings vnto God thinking indeed that they had now done inough to satisfie Gods anger and to appease his wrath but because it was but as the Morning Dew neyther durable nor lasting nor sound and sincere the Lord doth reiect both it and them Gen. 4.5 This is further cleared by the example of Cain who offered sacrifice aswell as Abel but because hee performed not the same in a holy manner in faith repentance and true obedience the Lord esteemed not of it but the same sacrifice of Cain added vnto the number of Cains sins This may bee seene in that inditement which Christ brings against the old world Mat. 24.38 They did eate and drinke marry and gaue in marriage All which were lawfull in themselues yet because they were not done in faith and repentance they added vnto the measure of their sinnes for they minded onely their pleasures their heartes were onely set vppon carnall delightes they eate and dranke without feare without prayer and thanksgiuing Iude. 12. 1. Tim. 4.4.5 as if they were not beholden to the Lord for the same besides they abused the good creatures of the Lord to surfetting drunkennesse these and the like corruptions in vs do turne eating drinking into sinne And the like may bee sayd concerning Marriage Heb. 13. it is in it selfe a holy ordinance of God vnto those that are holy and vse the same holily but for the sons of God to ioyne themselues to the daughters of men for beauties sake riches honour Gen. 6.2 or any such carnal respects Luk 17.28 when the same is not found in the way of vertue this becomes an horrible sinne vnto vs. And the like is alleadged by our Sauiour against the Sodomites They bought they sold they builded things lawfull in themselues but when they bought and sold with couetous desires and oppressing their brethren and builded not for necessity sake but to shew their pride and vanity These made the same become sins vnto them These and the like examples whereof the Scriptures are full all serue to confirm the euerlasting truth of this point of Doctrine vnto vs that lawfull things must be done by vs lawfully otherwise the same become sinnes vnto vs. Now let vs come to the vses This serues for the exceeding terror of all wicked Vse 1 and vngodly sinners If these people in this place sinned so highly euen in offering of sacrifices which were duties required at their hands when they proceeded not in faith and repentance not done in an holy maner then how shall they bee able to stand hefore God in the day of his searching account that haue heaped sinne vpon sinne and one iniquity vpon another that haue not onely done good things in an euill manner but euill things in a worse manner Againe how many bee there that content themselues with an outward ciuill life that come to Church heare the Word and receyue the Sacrament thinking that all this while they haue done God good seruice neuer looking into the manner of doing them nor neuer disquiet themselues for their hidden corruptions alas what of all this when faith and loue is wanting Faith towards God and loue and mercy towardes our brethren when these thinges are wanting in vs Vse 2 This serues in the second place to teach vs aboue all things to take heed vnto the manner of our actions that wee content not ourselues with the outward matter of Gods worship and seruice but especially to looke into our heartes that wee come vnto them in true faith sound repentance and holy obedience for this is that that will cause the Lord to approue of all wee doe in his seruice as the Mite of the poore Widdow was accounted a maruellous great gift with our Sauiour and why not in it selfe for what is a brazen token in Gods account but because the same proceeded in faith the Lord doth therefore account most highly of the same the like may bee sayde of a cuppe of cold water that shall bee giuen to a Disciple of Christ which Christ doth promise shall not goe vnrewarded The manner not the matter of Gods seruice is that which hee especiallie lookes after I will haue mercy and not sacrifice THe Lord doth not heere complaine of them for Doct. 3 that they offered no sacrifice vnto him no for herein they were as forward as any Property of an hypocrite to content himselfe with the outward parts of Gods worship but for want of faith towardes him and loue towardes their brethren Hence wee may see a liuely picture of an hypocrite and a counterfeit Christian namely such a one that contents himselfe with the outward parts of Gods worship as this people did who thought themselues religious inough forward inough so lōg as they offred their sacrifices brought their beasts to the altar praied in the temple kept their holy daies times of prayers as our Papists doe at this day and performed the outward ceremonies of the Law but as for the knowledge of God as for faith repentance obedience reformation of their liues and iust and vpright dealing with men they made no bones of it Esay 1.12.13 had no regard of those things and yet thought all was well When yee come to appeare before mee sayth the Lord Who hath required this at your hands Bring no more oblations in
will the Lord deale one day with all hypocritical seruers of God who because they bee such as make shew of Religion and seruice of God thinke that their profession may bee a cloake of all their impieties I desire Mercy and not Sacrifice THis is a most worthy sentence as it doth appeare in that our Sauiour Christ doth twice alleadge it in the Gospell of Mathew Mat. 9. â—3 when Christ kept company with the poore Publicans and sinners the Scribes and Pharisies were angrie with him our Sauiour bids them goe and learne what this meanes I will haue mercy and not sacrifice Where hee shewes that the Lord will not bee serued by outward Ceremonies and externall shewes but then men serue God when they can pardon and forgiue iniuries and wrongs and one pardon and forbeare another and are not ouer cruell and seuere one to another So when Christs Disciples pluckt the eares of corne vpon the Sabbath Mat. 12. the Pharisies were presentlie offended because they brake the Sabbath but Christ tels them this Scripture I will haue mercy and not sacrifice Where our Sauiour Christ sheweth that they were ouer cruell censurers of others thinking the keeping of the Sabbath to stand in such Ceremonies whereas they did nothing but that they might doe without offence Now as we haue cleared what it is that wee are to vnderstand of Sacrifice and Burnt offerings namely the outward and externall worship of God and all the ceremonies of the Law So now wee are to come to the two latter words Mercy and Knowledge by which we are to vnderstand the duties of Piety and Mercy faith to God and loue and mercy towards man And here the Lord compares these two together and shewes that hee preferres faith piety and godlinesse in the heart and mercifull and kind dealing towards men before the great shewes which men make in the outward seruice of God True it is the Lord will haue vs performe such parts of his seruice worship as hee commandeth in his Word and such ceremonies as hee prescribes but hee prefers faith obedience repentance feare and loue of God and loue kindnesse and mercifull dealing vnto men before all such sacrifices and burnt offerings and all other shewes whatsoeuer Yea all this outward shew and all our profession of Religion if it bee not ioyned with the knowledge of God that is with faith repentance and obedience and with the dueties of loue vnto men it is but abhomination in the sight of God Doct. 5 So then the point of Doctrine is this that seeing the Lord sayth I will haue mercy and not sacrifice God doth prefer the duties of loue and mercy to men before his owne worship that is I desire rather mercy then sacrifice It doth please the Lord better to see men performe duties of loue and kindnesse one towards another then to haue sacrifices neuer so many or great done vnto himselfe This is the Doctrine We see heere how the Lord doth farre preferre loue and kindnesse to men before al the outward shewes men make of religion whatsoeuer nay if men professe neuer so much make neuer so great a shew in the seruice of God for their hearing praying receyuing and the like yet if they want loue kindnesse to their brethren they cannot please God And this is the cause that the faith of many in the Scriptures hath growne famous in the world euen by their conscionable performance of the duties of the second Table loue and mercy vnto men I remember the Shunamites wife who called the Prophet of the Lord into her house to eate bread and sayd to her husband Behold 2. Reg 4.8.9 I know now that this is an holy man of God that passeth by vs continually let vs make him a little Chamber with walles and let vs set him there a bed and a table and a stoole and a candlesticke that hee may turne in thither when hee commeth to vs. Gen. 18. And of Abraham and Lot it is reported that they entertayned strangers into their houses Here was religion indeed when the same goes hand in hand with good works Happy Elias that hath such an Hostesse to giue him entertainement after his trauell and happy yea twice happy was shee by entertayning such a guest Deut. 10.18 This is that which Moses deliuereth by precept vnto the people of Israel The Lord our God is a God of gods and Lord of Lords a great God mighty and terrible who doth right vnto the Fatherlesse and widdow and loueth the stranger giueth him food and raiment loue yee therefore the stranger Where we see that Moses vrgeth this duty of mercy and loue vnto others euen from the example of God himselfe who is euer at hand to helpe them Esay 58.7 This is it which the Prophet Esay commendeth Is not this the fasting that I haue commaunded to deale thy bread to the hungry and that thou bring the poore that wander vnto thy house when thou seest the naked that thou couer him and hide net thy selfe from thy owne flesh And this is noted as one part of the innocency and integrity of godly Iob that hee could say The stranger did not lodge in the streetes but I opened my dores vnto him that went by the way Iob. 31.32 It is the straight charge that Christ himselfe giueth If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee leaue there thine offering before the Altar and goe thy way first bee reconciled to thy Brother and thou come and offer thy gift Where we see that men do but lose their labor that come to hear the Word pray receyue c. or to any part of Gods worship that liue in malice hatred or desire of reuenge 1. Cor. 13.1 Though I had the gift of Prophesie and knew all secrets all knowledge yea if I had all faith so that I could remoue mountaines and bad not loue I were nothing Where wee see if men want loue that is mercy and kindnesse to men they can doe nothing to please God so highly the Lord esteemes of this duty of mercy to men that he sayth There are but two Commandements this is one to loue our neighbour as our selfe and giues Peter commandement to forgiue his brother Mat. 22.37 1. Reg. 17. Act. 16. 2. Tim. 1. not till seuen times but till seuenty seuen times Lydea intreated Paul and his companions to come into her house and to abide with her Onesiphorus sought out Paul and refreshed him in time of his necessity All these examples the like whereof the Scriptures are full all serue to teach vs the truth of this Doctrine that the works of loue and mercy to our brethren serue to commend our faith to God and are more accepted with him then all things else wee can doe in his seruice and worship when they are wanting in vs. Now come we to the vses If the
Lord thus loue mercy and brotherly kindnes Vse 1 betwixt neighbour and neighbour that hee prefers it before all our outward shewes of religion nay al that we do is but abhomination without it Oh how should this affect vs all how should it inflame vs to loue one another to pardon one another to shew mercy one to another Would you doe that which pleaseth God which hee desires so much it is this that thou shew mercy to thy brother Mat. 5. to pardon him to forgiue him to shew thy loue to him Bee yee mercifull as your heauenly Father is mercifull Some there are who in the outward exercises of religion are very diligent in repairing to the Congregation in hearing Gods Word and conforme themselues indifferently vpon the Sabbath day to other Christian dueties but looke on them concerning their duties to men there you shall finde them exceeding guilty proud disdainefull malitious cruell Oppressors all for themselues without any respect to others Oh let vs looke vnto it that wee separate not those thinges which God hath ioyned together holinesse towards God and righteousnesse towards men Art thou a louer of Godâ— Word delightest in the publike duties of Gods worshippe and seruice thou doest well it shall bee thy comfort in life thy comfort in death and thy ioy and reioycing after death Well then looke vnto this that thou make conscience of equitie towards men Doe to others as thou wouldest haue another doe vnto thee else all thy deuotion is but hypocrisie for God hath ioyned these two together Seeing the Lord compares yea prefers Mercy Vse 2 before Sacrifice that is loues and delights in mercifull dealing and honest and faithfull dealing more then in all outward sacrifices yea hee so esteemes of it that they which want mercie towardes their neighbours they cannot please God How doth this condemne those which are so hard-hearted and so straight laced that they can shew no dramme of mercy to their brethren but boyle in malice and are so inflamed with anger and reuenge that they cannot shew any mercy not speake a kind Word nor thinke one good thought of their Neighbour Marke what the Lord sayth I will haue Mercy and not Sacrifice I had rather haue thee shew mercifull and kind dealing then to haue sacrifice and outward Ceremonies nay thou mayest offer thy Sacrifices with Cain but if thou haue a bloudy Gen 4.5 a cruell and malitious heart the Lord cares no more for thee or for thy sacrifice then if thou shouldest kill a man How canst thou heare the Word and receyue the Sacrament How canst thou pray Forgiue mee as I forgiue my Brother Doest thou not craue a iudgement yea a plague from God vpon thy owne soule that as thou wilt not pardon thy brother so God should neuer pardon thee Oh then remember what Christ sayth If yee loue them which loue you Mat. 5.46 what reward shall yee haue doe not the Publicans euen the same Let vs goe beyond the Publicans inlouing euen our enemies and shewing mercy vnto them for this is that which God is well pleased withall VERSE 7. But they like men haue transgressed the Couenant there haue they trespassed against mee IN this Verse and the rest that follow to the end of the Chapter The summe of the rest of the Chapt. the Lord beginnes to lay them out in their colours and to paint out their rebellions And first in this seuenth verse hee sheweth in generall that they had broken that league and holy Couenant which hee had made betwixt him and them That holy Couenant which had beene so solemnly agreede vpon Gen. 17.7 Exod. 19.5.6 wherein the Lord had promised hee would be their God and they had promised to bee his people this Couenant they had wilfully broken cast it behind their backe and shaken off the yoake of their obedience In the eight verse the Lord comes vnto them more particularly and names Gilead which was one of the Cities of refuge Iosu 20.8.9 This City has inhabited of the Leuites and the Priests and therefore should haue been a mother City a Nurse to Religion and Piety And these Priests and Leuites should haue shined as stars by holy life and pure Doctrine but the Lord complains that euen Gilead was a City full of all impietie full of bloud and cruelty and if it fared thus with Gilead what could bee hoped for of other places but that they did match her or were farre worse then shee In the ninth verse the Prophet doth not onely complaine of the common people but shewes the miserable impiety of the Priests whom hee compares to Murderers and Robbers because they were full of cruelty and oppression couetous and giuen to all manner of vile dealing The Prophet spares none but especially they might bee compared to Robbers and Murderers because they did murder the poore soules of Men and Women And in the two last Verses hee sharpely reproues the Idolatry of the people which was established hy Ieroboam and his Counsellers so as wee see the Prophet hee spares no estate hee beganne with the common people then comes to the Priests and now hee layes open the vile dealing of the King and his Nobles who neglected the true worshippe of God and set vp Idolatry and worshipped Baal In this seuenth Verse wee haue three things to be considered of vs The Text diuided First their sinne They haue transgressed the Couenant a great sinne to breake Couenant with God Secondly the manner of it namely Like men that is when I meant in good earnest to make my couenant with you and promised that I would bee your God and gaue you my lawes you most vnfaithfully and rebelliously haue cast oft the yoake of obedience haue broken my couenant and reiected my laws would not stand to your promise as I thought yee would Thirdly wherein they sinned namely in that they did most glory and most of all rely vpon There haue they transgressed against me that is euen in your very sacrifices to the which you sticke and thinke that I am beholden vnto you for them your sacrifices of Lambes and Beasts are the things I desire being done in an holy manner but you boast your selues of these outward Ceremonies as though you were as good worshippers of God as could bee Euen in this I condemne you because whereas I gaue them vnto you to helpe your blindnesse and rudenesse and to leade you to Christ the true sacrifice you casting aside repentance and duties of faith and amendment of life thought that these outward things the bloud of buls and sheepe might satisfie my anger and purge you from your sinnes without the bloud of Christ the son of God And therefore you haue grieuously broken my Couenant broken my lawes and vtterly abused my ordinances Thus much of the Sense now of the Doctrines But they like men haue broken my Couenant q. d. I gaue them my Couenant promised them