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
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
euill life surely the beginning of all euill is this to turne away from God It was the case of the Prodigall Sonne and in him of all sinners that when hee had receyued his patrimony Luk. 15. Hee tooke his iourney into a farre Country farre away and yet hee thought not himselfe farre inough from his Father but who willed him to depart was hee put out of his Fathers house Surely no but he himselfe of his own accord would needes bee gone Euen so doth a sinner make a voluntary separation betwixt God and his soule God doth neuer forsake till hee bee forsaken Now a sinner is sayde to depart from God in two respects First by an opposite and far different disposition Gods volo being mans nolo Gods will being mans nill by omitting that which hee should commit and by committing that which hee should omit As when wee see two sitting and talking together and the one varieth from the other in opinion we say the one is farre from the other and in the same respect is a sinner said to goe farre from God Secondly a sinner is said to goe far from God in regard of the greatnesse or the multitude of his sinnes that he doth commit which the more they are the farther they leade a sinner for euery sinne being a departure from God a sinner may rightly bee said to depart lesser or farther according to the number quality of the sins they commit Some being the sinnes of infirmity some of ignorance some of malice and some of presumption but Hee that hath eyes like a flame of fire Reu. 2.18 doth still behold them and although Adam doe goe about to hide himselfe amongst the thickets of the garden from the presence of God yet was hee still in Gods presence neyther could hee escape Many thinke they cannot runne farre inough from God Psal 1 39. of whom the Prophet speaketh Whither shall wee flie from Gods presence shall wee flie into heauen It is no part of our thought shall wee flie into the vtmost part of the earth the whole world is vnder Gods gouernment shall wee take a voyage by Sea it may bee God will send vs farther then we are minded to flie for little did Ionas thinke by flying from God that God would vexe him with all his stormes But if wee will not venture so farre but onely flye into the darkenesse we must know that with God The darkenesse and light are both alike There is no distance of place betwixt God and a sinner but alas the cause of all is this we know not the mischiefe that will follow by our departure from God how many sighes and groanes euen of our dearest hearts it will cost vs ere wee can get into fauour againe This did Dauid finde by wofull experience that hauing left the Lord and made a departure from his God by walking in the broad pathes of vngodlinesse Psal 51.1.2 Psal 6. adultery and murther did not the Lord bring him backe againe by the weeping Crosse that hee lay a long time wala-daying his griefe of heart ere hee could be perswaded that God would receiue him again into fauour Gen. 16. What found Hagar out of Abrahams house but want and sorrow What found the Prodigall child Luk. 15. being departed from his father but want and pouerty When Cain went away from God there was no more account made of him then of a vagabond and odious person Behold saith Cain to God Gen. 4.14 thou hast cast mee out this day from the earth and from thy face shall I bee hid and shall bee a vagabond and a runnagate vpon the face of the earth and whosoeuer findeth me shall slay mee This is the danger fearefull estate of them which committing sinne depart from God Oh that wee were wise then would wee consider our latter end Deut. 32. Reason of the Doctrine Now let vs see the reason of the Doctrine that so it may worke the deeper impression in euery one of our soules We haue heard that sinne is a departure from God and that a sinner hauing left the wayes of life finds no comfort nor peace till with the prodigal son they return to God again The reason is nothing can satisfie the soule of man but God himself as a pottle or a gallon cannot be filled with the measure of a pinte so are the pleasures of sinne but as a graine of muster-seed in the belly of an Elephant The desires of the soule remaine infinite and must haue an infinit God to satisfie them whereas the profites and pleasures of this world haue their bounds so that there is no other remedy for vs in this life but to remoue our minds from the desire of these earthly things and to transport the same vnto God that there they may rest content and be satisfied for the grace of God and the heauenly gifts of his spirit they are the onely comforts vnto the soule because his presence and goodnesse is most agreeable thereto being created after the likenesse of God as for all other things they are but death and famishment as stones and grauell are to the body Hence then let all men learn to be warned betimes Vse 1 Thou that takest liberty to thy self to liue in sinne Oh know that thou art now departing from God In whose presence is the fulnesse of ioy and at whose right hand there is pleasure for euermore And now thou art trauelling with the Prodigall sonne into a farre Country wandring from God to serue sinne and Sathan Well know O man that if thou wilt needes goe that thou doest now runne vpon manifest hazard danger for who can tell whether in this thy disordered course thou shalt come to mischiefe or to some miserable end or whether thou shalt haue that mercy granted thee to call thy selfe to better remembrance Oh goe not then after thy concupiscence nor follow not the inticement of thy lust let reason iudgement take place Pray with the Prophet O Lord Psal 17. lighten my darkenes that I sleepe not in death The Iewes hauing their choyce desired rather Barrabas to be deliuered vnto them then Christ the Sauiour of their soules O follow not the example of so bad Marchants to make a worse choyce then they for if thou yeeldest thy selfe to sinne and wandrest from God refusing Christ Iesus the saluation of thy owne soule goest a whoring after sinne and Sathan hereby thou shewest thy selfe farre worse then euer the Iewes were in their choyee And albeit thou goest not from God all on a sodaine yet thy departure will steale vpon thee by degrees as a man goeth far steppe by steppe First there may creepe vpon thee a dislike of goodnesse of preaching prayer c. Then to the loathing of it and so by little and little to bee drawn away from godlinesse And thou which sometimes wast an earnest professor shalt grow key colde in Religion And so for the
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
forwardnes in you in sanctifying the Sabbath and hearing the word diligently since which time who doth not perceiue a decay of zeale a decay of hearing in a great many of this congregation that will scarce now vouchsafe God your presence in the assembly of his people once a month The full soule sayth Salomon loatheth the honey combe Reu 3.14 I feare you are full euen of spirituall pride with the Church of Laodicea Well bee warned betimes lest your footings that you haue taken so oft in your bowling Allyes surmount your steps into Gods house and so the Lord lay this sinne of ingratitude to your charge that hee should offer vnto you such gracious oportunities and ye should so carelesly neglect the same Vse 2 Secondly this condemnes the common repentance of most men and women that it is not sound nor sincere because though they condemne sinne know it to be sinne yet they neuer proceede so farre as to leaue and forsake it Mar. 6. Herod could not bee brought to leaue his Incest Demas made a fayre shew for a while but by and by left all fell into loue with the world so many men will for a brunt serue God and seeme very forward both to heare the Word read pray c. yet the strength of their owne corruptions and the loue of the World steales away their hearts so as it comes to nothing but sure it is that the grace of God when it hath taken possession in a mans soule it will throughly purge the same though not altogether from sinne for the Flesh will euer rebell against the Spirite yet from the power of sinne so as that man that is truely sanctified shall not from henceforth become a seruant vnto sinne for a purpose to continue in sin and the grace of God cannot abide both in one Soule but of this before And thus much of the Complaint the Iudgement followeth VERSE 5. Therefore haue I cut downe by the Prophets I haue slaine them by the words of my mouth and thy iudgements were as the light that goeth foorth HAuing heard of their sinue now wee are to speake of their punishment which the Lord inflicted vpon them for the same namely fearefull destruction and vtter ouerthrow In speaking of their punishment we are hence to obserue foure things Parts of the Text. First the Author of it I that is the Lord himselfe Secondly the greatnesse of it Cut downe and slaine them Thirdly the Instruments the Lord vseth My Prophets my word Fourthly the equity of it namely that the Lord made his iudgements as cleare as the noone day vnto them so as they could not plead ignorance or want of knowledge Therefore haue I cut downe Therefore that is because I haue on my part done what I can to reclaim you and bring you to some good passe but you refused and hardned your hearts and contemned my words for then the cause of Gods iudgements is their rebellion against the meanes and their contempt of the Word of God and preaching of his Prophets Doct. 1 Then hence wee learne what a grieuous sinne it is to contemne the meanes of saluation To contemn the meanes of saluation is a grieuous sinne and neuer goes vnpunished Gen. 7.10.11.12 to contemne the Gospell of Christ Iesus it neuer goes vnpunished When Noah had preached repentance to the people of the old World for the space of one hundred and twenty yeares together and the people had despised the same what followed in the end but a fearefull destruction euen a generall Deluge which swept them all away When Lot spake to his sonnes in Law which married his daughters and warned them to escape out of Sodom for the iudgements of God were at hand to bee layde vpon that City The Text sayth Gen. 19.14 that Hee seemed to his Sonnes in Law as though hee had mocked but what followed did not they perish with those sinnefull Sodomites And Iob makes this one of the marks of a reprobate They say vnto God Depart from vs Iob. 21.14 for wee desire not the knowledge of thy wayes not that there are any so desperately wicked as to vse such speeches against the Lord but the meaning is that men declare so much by their liues they liue in open contempt of the gracious meanes of their saluation whatsoeuer they pretended in words their deeds declared that they cared not to bee acquainted with Gods will To the same purpose is that complaint in the Psalme My people would not heare my voyce and Israel would none of mee Psal 81.11.12 The Lord had often spoken to that people by his seruants the Prophets but they regarded them not much like to our people in these times but what followed the Lord would neuer put vp this great ingratitude at their hands but sayth in the verse following Ver. 12.1.1 So I gaue them vp vnto the hardnes of their owne hearts and they walked in their owne councels And this is further cleared by that speech of Almighty God by his Prophet Ieremy where hee sayth Ier. 7.13 I rose vp earely and spake vnto you but when I spake yee would not heare me neyther when I called would ye answere Behold here the desperate estate and condition of this people that notwithstanding God had dealt so graciously with them from time to time to offer vnto them so many gracious oportunities of their saluation following them as it were at the heeles with the same sometimes by his Word sometimes by his mercies sometimes by his iudgements yet they neglected them al they contemned thē al. But afterward the Lord made good the words of his seruants he brought his iudgements vpon them and their Temple Verse 14. in the which they seemed so much to trust vppon the Lord made it as Shilo and as the same Prophet complaineth in another place That the wayes of Sion lamented Lam. 1.4 because no man came to their solemne feasts all her gates are desolate the Priests sigh c. It was not their outward priviledges that would now stand them in stead that they were the posterity of Abraham that they had amongst them the Arke of Gods couenant the Mercy seat Psal 132.14 the Temple of the Lord and that the Lord had appointed that for his rest for euer Seeing they contemned his Prophets Ier. 6.10 delighted not in Gods voyce but tooke pleasure in vnrighteousnesse And this is that our Sauiour layes to the charge of the people of Ierusalem Mat. 23.37 How often would I haue gathered you together and yee would not Behold now your habitation is loft desolate Mat. 11.21 Yea our Sauiour Christ tels them of Capernaum that it shall bee easier for the land of Sodom in the day of iudgement then for them so then we may safely conclude this doctrine with that speech of the Apostle 2. Thes 2.10.11.12 Because they receiue not the loue of the truth that they
rauening Wolues and cruell murderers of soules for then it may bee sayd Like Priest like people an ignorant prophane couetous Minister a vile ignorant and prophane people and therfore in the three first Chapters of the Reuelation wee shall find that what fault soeuer the Lord finds there with the Minister the people are guilty of the same If the Minister be reproued they are reproued If the Minister be praised so bee they And on the contrary to haue a carefull Moses or a painefull Paul to bee set ouer vs it is counted a singular testimony of Gods loue a great mercy of God for if the Minister bee painefull and carefull to teach in season and out of season it must needs be that the people will bee wise full of knowledge zeale patience and all heauenly graces Oh then let vs pray vnto the Lord to remoue that iudgement if it bee on vs and intreat the Lord to shew vs that mercy that we may not haue a cruell murdering Priest of Baal but a true Prophet of God that may watch ouer our soules as one that must giue account of them at the last day Io 21. Act. 28.20 Ezech. 34. that may feed the sheepe and Lambes of Christ with the pure and wholesome food of Gods word and not with the stinking trash of mans inuention Doct. 2 Againe seeing those Priests of Baal which were but theeues and murderers in the sight of God set themselues to inuent cursed councell against the Prophets and people of God Nature of the wicked to deuise all the mischiefe they can against the godly to deuise mischiefe against them then to practise it as occasion was offered we may from hence obserue the nature of false Prophets whom Christ cals theeues and murderers They seeke to deuise all the mischiefe they can against the true Prophets of God and to the vttermost of their power practise and effect it That of Amaziah against Amos doth manifest the same Amos. 7 1â— and that conspiracy against Ieremy when no means else could serue Come let vs deuise some euill against Ieremy Ier. 18.18 and smite him with the tongue So they confesse Dan. 6.5 they could find no fault against godly Daniel vnlesse it were the worshipping of his God they sought out many things against him but nothing could they find but euen his piety and religion and when all other meanes fayled that was matter sufficient to worke vpon but their mischiefe fell vpon their owne pate and they spunne a threed to hang themselues withall Alike plotte and practise against the Church wee see in the dayes of Mordecai and Esther when Haman was exalted Hest 3.1.6.13 his seat set aboue all the Princes of the Kingdome hee thought it too little to lay hands on Mordecai and therefore hee layde his plotte to destroy all the Iewes young and old in one day And this is plentifully taught vs in the booke of the Lamentations Lam. 5.4 Our necks are vnder persecutors wee are weary and haue no rest c. These places teach vs that the enemies of Gods Church howsoeuer many times they couer the depth of their hearts are full of all vnrighteousnes wickednesse enuy murders haters of God without naturall affection mercilesse without humility and humanity But of this else where Let all such men as be like to Ieroboams Priests that Vse 1 set their cursed heads a worke against the Lord and against his true and faithfull seruants let them know that this mischiefe the which they now so craftily deuise is not so much against man as it is against God Hee that heareth you heareth mee and hee that despiseth you despiseth mee So that they doe but striue against the streame and shall in the end draw downe the heauie wrath of God vpon them And let it admonish all those which doe deuise euill against Syon against Gods truth and against his holie Seruants and the professors of his name let them know that they doe it to the dishonour of God and he will one day call them to account for it Touch not mine Annointed and doe my Prophets no harme And this their mischieuous imagination against the Lord and his truth shal not prosper Vse 2 Secondly seeing this is the portion of Gods children to find such hard dealing from the wicked wee are here to consider the cause of it it is not for euill but for goodnesse sake Esay 59.5 Whosoeuer refrayneth from euill maketh himselfe a prey This was the estate of the Church euen from righteous Abel whose bloud cried for vengeance Consider then what manner of Religion it is that wee take vpon vs to professe euen that the which hath the Sunne Moone and Starres against it Our Sauiour himselfe telleth vs what will follow the profession of the Gospell I came not to send peace into the earth Mat. 10.34 but the sword For I came to set a man at vaiance with his father c. We must take notice of this aforehand before wee giue vp our names to Christ that this must bee our entertainement in the World and at the hands of wicked men that so these crosses which shall happen vnto vs heere may not any way daunt vs but that wee bee still prepared for them By Consent Doct. 3 Note here that it was not the sinne of one or two or some few of the Priests Councels may erre and Magistrates and Ministers in matters of Faith and manners that had thus sinned against the Lord but it was the sin of the multitude of them they all confederate together and ioyne in one both in condemning the innocent and iustifying of the nocent From whence wee learne that Rulers and Ministers of a particular visible Church may erre in matters of faith and manners and that councels haue been against the Lord and against his Church Which Doctrine is very cleare by diuers places in the booke of God as that of the Prophet Esay Esay 6.10 The Watchmen are all blind they bee a sleepe and delight in sleeping Now in what state could this people be in when their Watchmen were blind those that were the heads and guides of the people Againe 2. Chr. 36.14 All the chiefe of the Priests also and of the people trespassed wonderfully according to all the abhominations of the Heathen and polluted the house of the Lord which hee had sanctified in Ierusalem And this doth the Prophet Ieremy shew when hee sayth Ier. 3.5 I will get mee to the great men and will speake vnto them for they haue known the way of the Lord and the iudgement of their God but these haue altogether broken the yoake burst the bones This is cleared by the Prophet Hosea Hos 7.7 when hee sayth They are all hote as an Ouen and haue deuoured their Iudges all their Kings are fallen Mich. 6.16 there is none amongst them that calleth vpon mee sayth the Lord. This is that which
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
our Sauiour shall bee worse then the first And againe It had beene better for them not to haue knowne the way of righteousnesse 2. Pet. 2.21 then after they haue known it to turne away The righteous are by Salomon compared to the Sunne that shineth more and more till it bee perfect day Pro. 4.18 Ezec. 47.3.4 And the Prophet Ezechiel figures out the graces of God by waters flowing from the Sanctuary which were at the first to the Ankles Heb. 6.6 then to the Knees then to the Loynes and last as a Riuer that could not bee passed ouer so are the graces the which God bestowes vpon his children And therefore on the contrary part what is it but a feareful iudgement of God vpon the soule of that man that doth decay in spirituall grace 1. Thess 4.4 and a fearefull signe of Reprobation for They which haue beene once enlightned and haue tasted of the gifts of Gods spirit if they once fall backe it is impossible they should bee reuiued by repentance Oh then 2. Pet. 3.18 let the exhortation of the Apostle be precious with vs That we encrease yet more and more that wee grow in grace and bee led Forward to perfection that so wee may minister true comfort and reioycing vnto our owne soules that the Lord hath begun that good worke in vs that hee hath Reuiued vs euen because hee hath Raysed vs vp and that there is a spirituall growth of Gods graces in vs. And wee shall liue in his sight THe third principall point in this Text is the fruit of true Repentance for The fruit of true repentance Mat. 12.33 Mat. 3.10 as our Sauiour Christ sayth Euery tree is knowne by his fruit And againe Euery tree that bringeth not foorth good fruit is hâ—wen down cast into the fire Euen so that Repentance which brings not foorth fruit in our life and conuersation namely a reformation of the whole man to liue in the feare of God and in the true knowledge of God it is but a barren and fruitlesse faith a counterfeit and fained Repentance And therefore though thou professe thy selfe a Christian and takest thy selfe to be the child of God hearest the Word and receyuest the Sacrament yet if thou find not these fruits of faith and repentance more or lesse in thy heart and life thou deceyuest thine owne Soule for it cannot be that those which truely beleeue in Christ and repent vnfainedly but they must needs lead holy liues in righteousnesse and true obedience And wee shall liue in his fight First the Lord must quicken and Reuiue vs then wee shall liue He must first rayse vs vp else wee cannot Liue in his sight For indeed wee are like vnto trees which seeme all the Winter time to be dead trees without buddes blossomes leaues or fruit but in the Spring time they are warmed and reuiued through the heat of the Sun and bring foorth fruit accordingly Euen so all the Winter that is the time of our remayning in the estate of nature We are Dead in trespasses and sinnes wee are so frozen in our sinnes that wee haue neyther budde nor blossome neyther can we bring forth any fruit till such time as Iesus Christ warme out dead benummed soules quicken vs by the blessed beams of his grace and mercy When as the dead bones of the man were put into the graue of the man of God they reuiued Euen so when as Iesus Christ shal but touch our dead hearts by the gracious working of his blessed Spirit wee shall bee Reuiued raised vp and we shal liue in his sight Wee shall liue in his sight These words may be taken two wayes Gods sight What 1. Vel in fauâ—◠〈◊〉 that is in his fauour Vel conspectu illius that is in his most blessed presence both of which Expositions be profitable and fitte for this place First Wee shall liue in his sight that is in his fauour and in the bright Beames and Sunne-shine of Gods mercy 1. Gods fauour for so are these words Before his face often taken in the Scriptures Psal 31.22 as that of the Prophet Dauid I sayd in my haste I am cast from thy presence or face Againe Psal 4.6 the same Prophet sayth in another place Many say who will shew vs any good But Lord lift thou vp the light of thy countenance vpon vs. So these words Wee shal liue in thy sight that is we shall liue in thy fauour wheras for our sinnes thou hast been iustly angry and offended with vs and turned away thy loue and fauour and beene angry with vs Yet now if we shall repent and turne vnto thee wee shall then finde thee gracious and mercifull vnto vs and that thou wilt shew vs thy louing and amiable countenance now after the time that thou hast plagued vs. Heere wee are taught what is the wofull fruit of Doct. 6 sinne namely Godly by repentance are brought into Gods fauour to auert and turn away the louing countenance of the Lord from a man and to cast him out of his fauour As also what a wonderfull blessing we get and obtaine at Gods hands by true and vnfained repentance namely this that we shall then liue in his sight that is in his fauour when wee shall enioy his louing fauour his goodnesse and comfortable presence This Doctrine is cleare by the scope of the whole Scriptures how that the godly by their hearty repentance and Turning vnto God haue a gracious acceptance with God and are receyued againe into fauour Hee will not alwayes bee chiding Psal 1 c 3.9 neyther keepeth hee his anger for euer Indeed hee sheweth sometimes his heauy countenance and his wrathfull displeasure against sinne and sinners but so soone as the sinner is humbled and Returns vnto him by vnfained repentance he receyueth him to mercy the sinne is pardoned and the punishment remoued When Dauid had sinned in numbring the people 2. Sam. 24.17 1. Chr. 21.15 the Lord was moued to wrath against Dauid for this his sinne and sent the pestilence three daies in Israel that many thousands of the people dyed But when Dauids heart smote him and that he had confessed his sinne the Lord repented him of the euill and sayd vnto the Angell It is inough let thy hand cease This is further confirmed by that generall proclamation of the Prophet Ezechiel where hee sayth Ezez 18.21.22 If the wicked will returne from the sinnes hee hath committed and keepe all my statutes and doe that which is lawfull and right hee shall surely liue and not die All his transgressions that he hath committed shall not bee mentioned vnto him but in the righteousnesse that hee hath done hee shall liue This is further confirmed vnto vs by the example of the Prodigall sonne a true patterne of euery penitent Sinner when he had intertained within himselfe this purpose of heart to Returne againe to his Father his
borne Thou wilt performe thy truth to Iacob Micha 7.20 and mercy to Abraham as thou hast sworne to our fathers in olde time Tit. 1.2 Psal 102.27 And as this was accomplished touching the comming of the Messias In the fulnesse of time So the same holds true concerning all other the promises of God made vnto his Church and people And the reason of all is this because God is of an vnchangeable nature Reason Mal. 3.6 I am the Lord I change not Whatsoeuer he hath sayd shall be done and whatsoeuer hee hath spoken shall bee accomplished For with him is no variablenesse nor shadow of change Vse 1 This checks those proud spirits and despisers of the Prophets of the Lord who esteeme of Gods seruants and messengers as the scumme of the world will not giue any credite to their Doctrine make iests of them and if they pronounce iudgements against sin Tush wee hope it is not so as these Preachers tell wee hope wee shall doe well enough for all their threatnings They haue denied the Lord and sayd It is not hee neyther shall the plague come vpon vs Ier. 5.12.13 neyther shall wee see sword nor famine And the Prophets shall bee as wind and the Word is not in them Like to them are many of our people amongst vs they make but a Tush of all those threatnings that Gods Ministers doe denounce against them in the name of the Lord till they come vpon them then they can acknowledge they had a fayre warning Read that place diligently in Zachariah and the Lord giue vs a right iudgement in all things Zacha. 1.4.5.6 the words are these Bee yee not as your Fathers vnto whom the former Prophets haue cryed saying Thus sayth the Lord of hostes Turne you now from your euill wayes and from your wicked works but they would not heare nor hearken vnto mee sayth the Lord Your Fathers where are they and doe the Prophets liue for euer But did not my words and my statutes which I commanded by my seruants the Prophets take holde of your Fathers and they confessed and sayd As the Lord of Hoasts hath determined to doe vnto vs according to our own wayes and according to our works so hath hee done vnto vs. See heere how the Lord sends these rebellious Iewes to former times euen to looke vpon Gods iudgements vpon their forefathers q. d. Though your Fathers bee dead yet my iudgements in punishing them ought still to be before your eyes and though the Prophets bee dead yet their Doctrine remaineth for euer Behold yee then the force of my Doctrine in punishing your Fathers and feare yee the threatnings contayned in the same and declared a fresh vnto you by my Prophets Oh may not this bee a fayre warning to vs that yet liue to admonish all those that despise the Word of the Lord in the mouthes of his Ministers to take heed how they contemne Gods faithfull Ministers which esteeme their words but as wind for if they speake in the name of the Lord and haue the Word for their varrant it shall certainely bee accomplished Shall I spare such a people sayth the Lord shall I not bee auenged on them Ier. 5.14 Behold fayth the Lord to his Prophet I will make my Word as fire in thy mouth and this people shall bee as wood and it shall deuoure them Euen so shall the Lord vse his Word in the mouthes of his Ministers as the sword of his Spirit to Cut down slay and will bring to passe his iudgements proclaymed by them so as all wicked and vngodly men at the last shall confesse and say Oh I had a fayre warning I was told of this long agoe if I had beene wise to beleeue it and now I see the Word of God is true in the mouthes of his Ministers Oh what shall become now of all rebellious and hard-hearted sinners who seeme to haue Made a Couenant with Death Esay 28.15 and an agreement with the graue which go on in sinne and feare no danger but what followeth Your Couenant with Death shall bee disanulled and your agreement with hell shall not stand c. Their hopes shall faile them in the end God will not bee mocked they shall bee sure to pay full deare for their contempt when it shall bee too late to amend Oh let vs not then harden our hearts through the deceitfulnesse of sinne Esay 55.6 but Let vs seeke the Lord while he may bee found and call vpon him while hee is neare Secondly wee are taught heere not to bee dismayed when wee see the wicked to prosper and to flourish heere spreading themselues as the greene Bay-tree Vse 2 for loe God doth set them in slippery places their damnation sleepeth not Gods iudgements are gone out against them they are determined with God there wants nothing but the execution of them the which in Gods due time shall bee accomplished euen by an irreuocable decree Now what if in the meane time they rufle it out with great words and shewes and who but they Alas their estates are rather to bee pittied then enuyed because Gods Word is against them their sinnefull courses and by it at the last they shall bee sure to bee Cut downe Psal 2. Pharaoh and the Egyptians may take crafty counsell together against the people of God But hee that dwelleth in heauen doth laugh them to scorne And this Pharaoh which seemed for a while to bee so terrible his end was most fearefull And what if Ahab and Iezabel plotte together and abuse their authority for the winding in of Naboths Vineyard into their owne posession and Naboth is slain 1. Reg. 21. Gods Word went out against him therfore by his Prophet Elias and it was not his walled Pallace that could keepe backe Gods iudgements A man that had seen Lazarus a poore begger Luk. 16.22 destitute of all helpe and comfort lying at the rich mans gate his mind possest with cares with his body full of sores whilest the rich man within was clad of the finest and fed of the daintiest a man I say that had beheld these rwo if hee had had no more then naturall reason would easily haue concluded the begger to bee miserable and the rich man to bee happy But God sees not as man sees neyther are his thoughts as mans thoughts for euen in this great misery of this poore begger hee was a happy and a blessed man notwithstanding the great pompe of the other in the middest of it all hee was but wretched and miserable Then let vs not rest in beholding the present face of outward things but possesse our soules with patience considering that All things happen alike to all Yet in the end it shall goe well with the iust And howsoeuer the wicked prosper wel in the world Psal 73.17 yet they are set but in slippery places Gods threatnings in Gods due time shal be inflicted vpon them
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