Lectures Upon Hosea 1-4, Lectures 2
LETCVRES VPONUPON THE SECOND CHAPTER OF THE PROPHECIE OF HOSEA.
THe argument of this chapter is like The argument.vntounto the former; for herein the people of Iſrael are accuſed, and ſharply reproued for their ſinnes of idolatrie, and vnthankfulneſſe towards God, and withall Gods fearefull iudgements are denounced, both againſt the whole Synagogue, and Church of Iſrael, and alſo againſt the particular members thereof. With which threatnings, leſt the faithfull and true children of God, ſhould bee too much amaſed and beaten downe with exceſſiue griefe, for the downefall of the Church; hee raiſeth them vp againe with ſound comfort, preaching vntounto them the glad tidings of the Goſpell, wherein he foretelleth their reconciliation with God, the eſpouſals of the Church to her husband Ieſus Chriſt, and the manifold benefits which ſhould accompanie this happie contract.
And this is the maine argument of this chapter. Out of The analyſis.which we may obſerue the parts thereof, which are two: firſt, legall threatnings: ſecondly, Euangelical promiſes. The firſt part beginneth, verſ. 2. and continueth to the 14. Wherein is ſet downe both their ſinne and puniſhment, and theſe are intermixed one with another. Their ſinne is twofold: firſt, their idolatrie: ſecondly, their ignorant ingratitude, which alſo conſiſteth of two branches: firſt, their aſcribing of all the benefits which they inioyed to their idols, verſ. 5. Secondly, their not acknowledging God to be the author of them, verſ. 8.
Their idolatrie is ſet downe in the 2. 3. 4. and 5. verſes. Wherin is contained, 1. a denunciation of a diuorce between God and the Church of Iſrael, verſ. 2. And the cauſe thereof, namely, her ſpirituall whoredomes, verſ. 5. The dinorce is firſt inioyned that it ſhould be denounced, and then the cauſes or ends of the denunciation are expreſſed; which are two: Firſt, that the Church of Iſrael taking notice of it, might lay it to heart, and be mooued thereby to repent of her ſpirituall whoredomes, verſ. 2. And ſecondly, that ſhe repenting, the Lord might not be mooued in his iuſt diſpleaſure to puniſh, neither her, verſ. 3. nor her children, verſ. 4.
And this is the generall reſolution of this chapter. Now let vsus come to the words themſelues. Verſ. 1. Say vntounto your Verſe 1 brethren, Ammi: and to your ſiſters, Ruchamah. In the laſt verſe Expoſition.of the former chapter, the Prophet had ſhewed that the faithfull which appertained to Gods election ſhould be gathered together, & ſhould ſet ouer themſelues one head Ieſus Chriſt; and ſo becomming ſubiects of his kingdome, and members of his bodie, ſhould by vertue of this vnion aſcend out of the kingdome of ſinne and ſatan, into the kingdome of grace and glorie: Now he exhorteth them to congratulate one another, in reſpect of theſe great benefits receiued, and with mutuall incouragements to ſtirre vp euerie man his neighbour and brother, that with a godlie care, and earneſt deſire and indeauour, and with a liuely faith they would receiue and applie to themſelues this grace of God and moſt mercifull benefits, which in Chriſt are offered vntounto them; and not only ſo, but being themſelues made partakers of theſe ineſtimable benefits, he exhorteth them not to reſt contented with their owne happineſſe, but to labour, that it may be communicated to their brethren; and being eſcaped out of their miſerable ſeruitude into the glorious libertie of the ſonnes of God, he mooueth them to perſwade others, to participate of their freedome; and being conuerted to the faith, and added to the Church themſelues, he ſtirreth them vp to labour for the conuerſion of others, and conſequently for the propagation of the Goſpell and kingdome of Ieſus Chriſt.
So that (as I take it) this verſe is as it were an appendix or conſectarie vntounto the two former, containing in it a dutie, which thoſe that were conuerted & added vntounto the Church, ought to performe to their neighbours and brethren, both according to the ſpirit, and alſo according to the fleſh; namely, that being themſelues aſcended out of the vallie of darkeneſſe into the mountaine of God, they ſhould by their exhortations and incouragements congratulate theſe benefits one with another, vponupon whom they were beſtowed, and mooue others to aſcend with them. The which dutie the Prophets Eſay and Micha foretell ſhould be performed of the faithfull, in the time of the Goſpell, as appeareth, Eſa. 2. 2. 3. Mich. 4. 1. 2. And therefore ſeeing this verſe dependeth Eſa. 2. 2. 3. Mich. 4. 1. 2.vponupon the former, containing in it a conſequent dutie of thoſe gratious benefits, which through Chriſt, God beſtoweth vponupon the faithfull, I thinke it may well bee referred and adioyned to the former chapter.
But let vsus come to the words themſelues, wherein two things are to be conſidered: firſt, the parties to whom this dutie is inioyned: ſecondly, the dutie which by them is to bee performed. The parties who muſt ſpeake to their brethren, are thoſe of whom he had ſpoken in the former verſe, namely, ſuch as were gathered into the Church, vnited vntounto Chriſt, and had aſcended out of the land of darkeneſſe into the kingdome of grace; they being aſcended themſelues muſt perſwade their brethren to aſcend with them. For before our ſelues are called, vnited vntounto Chriſt, iuſtified and ſanctified, we neither can nor wil exhort others to participate of theſe benefits, becauſe wee hauehave had no taſt nor feeling of them; nay, rather wee are readie to draw others from aſcending to the mountaine of God, into the land of darkeneſſe, that together with vsus they may hauehave the fruition of the pleaſures of ſin, and wallow in the filthie puddle of worldly delightes, which we deeme the greateſt happineſſe, becauſe we hauehave had no ſenſe nor relliſh of better things. But when once our minds are inlightned, and wee diſcerne, that the pleaſures of ſinne are in themſelues baſe and vaine, and alſo in the end bring death and vtter deſtruction; and withall perceiue the excellencie of Gods ſpirituall benefits, which hee beſtoweth vponupon the faithful, and hauehave our ſelues attained vntounto ſome aſſurance of them; then doe wee not onelyonly for our owne part contemne thoſe things which wee ſo highlie priſed in former times, but alſo perſwade others to ſcorne and loath them; then doe we not onelyonly our ſelues inioy our heauenly happineſſe, but exhort others to congratulate our ioy, who alreadie are partakers of it, and to perſwade thoſe who hauehave not as yet taſted of it, that they will labour to attaine vntounto it.
The dutie which by theſe is to be performed, is, that they ſpeake vntounto their brethren, that is, that they would exhort and ſtirre them vp, either to begin to aſcend into the kingdome, if they hauehave not yet aſcended; or if they hauehave, to congratulate with them in this great happineſſe, and ſo with mutuall incouragements to moue one another with all care, alacritie and diligence, more and more to aſcend out of the land of darkeneſſe, and to adioyne themſelues more firmelie and neerely vntounto the kingdome of Chriſt.
In which dutie of exhortation and incouragement, we are to conſider two things: firſt, the perſons to whom it is directed, and ſecondly the matter of the ſpeech it ſelfe. The perſons are their brethren and ſiſters, that is, all that belong to Gods election, whether they bee called alreadie, or to bee called; for theſe are to be exhorted that they aſcend, the other to be incouraged in their courſe, that with alacritie they may more and more aſcend. And becauſe none preciſelie knoweth who amōgſt thoſe who are not yet called belong to the election of God, therefore all our neighbors & acquaintance, are to bee exhorted and inuited that they would aſcend with vsus. And to this dutie we are bound by the law of charitie, whether wee reſpect our louelove towards God, or towards our neighbours; for our louelove towards God bindeth vsus to ſeeke the aduancement of his glory, by the inlarging of his kingdome; the which we doe, when as by our exhortations and holy example, we gaine men to Chriſt. Againe, we ought to louelove our brethren as our ſelues; which if wee doe, then being eſcaped out of the kingdome of Satan, and aſcended into the Kingdome of God, we will vſe all our care and indeuour, that they likewiſe may bee deliuered and aſcend with vsus. And this is done either when one priuate man doth exhort, perſwade, and incourage an other, both by word, and holy example of life, to become a true member of the Kingdome of Chriſt; or when Gods Miniſters by their publike preaching performe this duty; which is of all other meanes moſt effectuall, as being Gods owne ordinance, inſtituted for the gathering together of the Saints, and Epheſ. 4. 11. 22 Rom. 1. 16.his ſtrong power vntounto ſaluation to eueryevery one that beleeueth.
But howſoeuer all men are to be inuited and exhorted to aſcend into the Kingdom of Chriſt, yet this is effectuall onelyonly to thoſe, who are indeed brethren and ſiſters: that is, ſuch as belong to Gods election, whether they be called or not called. Neither doth it hence follow, that becauſe others are called in the miniſtery of the word, Ammi and Ruchamah; that is, the people of God who hauehave obtained mercy; that the word of God ſhould be falſe, or they deluded; ſeeing there is no cauſe in the word, why indeed they ſhould not be the people of God, and partakers of his mercy, but in themſelues, namely, their owne infidelity: for if they would beleeue this ſpeech of the Goſpell, they ſhould in truth be Gods people; whereas not beleeuing, they loſe this title and dignity, and ſo as much as in them, giuegive God the lie; as the Apoſtle ſpeaketh, 1, Iohn 5. 10. But God is true of his word, 1. Iohn 5. 10.for the voyce of the Goſpell is generall and indefinite, and neuer particularly applied but by the faith of the hearer; and therefore being deliuered to a multitude, though many reiect it, yet of ſome amongſt them it may be ſaid that they are the people of God; namely, thoſe who receiue it by a liuely faith.
And ſo much for the perſons who are to be exhorted. The matter of the ſpeech which containeth in it the maine arguments, whereby the exhortation is enforced, is in theſe two words, Ammi, Ruchamah: that is, ye are my people, ye hauehave obtained mercy; or, O ye my people, O thou who haſt obtained merciemercy. The which is the voyce and glad tidings of the Goſpell, containing effectuall motiues, to moue all to aſcend into the kingdome of Chriſt, if they be not already aſcended; or more and more to aſcend, if they be already gone vp.
For the firſt, thoſe that are the people and ſubiects of God, are not to dwell in the land of darkeneſſe, vnderunder the gouernment of ſinne, Satan, and the world, but to aſcend into the kingdome of their owne King: but we are now become the people and ſubiects of God; for though in former times our ſinnes moued the Lord to reiect vsus from being his people, and to exile vsus out of his kingdome, ſuffering vsus to be diſperſed as captiues in the land of darkeneſſe, and in the bondage of Satan; yet now Chriſt our head hath ſatisfied Gods iuſtice for our ſinnes, appeaſed his wrath, reconciled vsus vntounto him; ſo that now againe he is content to admit vsus for his people and ſubiects: and therefore let vsus no longer abide in the land of darkeneſſe, and in the captiuity of Satan, from which Chriſt hath freed vsus, but being deliuered and admitted Gods ſubiects and people, let vsus now adioyne our ſelues vntounto his kingdome, and obediently ſubmit our ſelues to his gouernment.
So thoſe that hauehave already begun to aſcend, may be hereby moued more and more to goe forward in this courſe, and that both in reſpect of their faith, and in reſpect of their affections; for if they be admitted the people of God, and hauehave obtained his mercy, why ſhould the huge waight of their ſinnes weigh them downe, and keepe them from aſcending in the aſſurance of faith, ſeeing God is gratious vntounto his owne people and inheritance, and in his mercy hath done away all their ſinnes? and therefore, ſeeing they hauehave obtained Gods infinite mercy, they hauehave a ſufficient medicine for their greateſt miſery.
If they be the people of God, who hauehave obtained mercy, then may they bee moued hereby to aſcend in their affiance, truſting in the prouidence of their al-ſufficient and moſt bountifull King; and not ſuffer their mindes to be tied vntounto earthly meanes and ſecundary cauſes, preſuming in their abundance, and deſpairing in their want. If they bee Gods people, then may they aſcend in hope, that they ſhall, being his ſubiects, be admitted into his kingdome both of grace and glory, and be made partakers of the riches and royall benefits of them both, and not ſuffer tranſitory trifles to be the end and top of their hopes, ſeeing they are aduanced to higher dignities. Then alſo are they to aſcend in their feare; for if they be the people and ſubiects of God, then are they to feare the anger and diſpleaſure of their Soueraigne, as the greateſt euill; and in regard hereof, to be much more carefull and fearefull leſt they offend him, then any mortall man. And ſo likewiſe in their louelove; for if they be Gods people, who hauehave obtained mercy and aſſurance of Gods kingdome, then what ſottiſh folly were it, to place their louelove vponupon the vanities of the world, which are of no value nor continuance, and not rather on God, heauen and heauenly ioyes, which are moſt excellent and permanent?
And this is the meaning of theſe wordes. The doctrines which from hence ariſe are diuers. Firſt, here we learne, that The Do∣ctrines. when we hauehave aſſurance of thoſe maine benefits, our effectuall That wee ought to reioyce in the fruition of Gods benefits.calling and vnion with Chriſt, our redemption, iuſtification, ſanctification, and eternall ſaluation, more to reioyce in them, then if we were made owners of the whole world: neither muſt we ſmother this ioy in our ſelues, but with mutuall congratulations communicate it with our brethren. For this is a conſequent duty and effect of the former benefits receiued; as appeareth in this place, as alſo Rom. 5. 1, 2, 3. To which Rom. 5. 1, 2, 3.duty we ſhall eaſily be moued, if we often call to minde our paſſed miſery and preſent happineſſe. For if beggers when they attaine to great riches, bondmen when they are redeemed out of miſerable ſeruitude, and eueryevery one who eſcapeth out of deſperate & deadly dangers, are euen ſo rauiſhed with ſuch tickling ioy, that their hearts, like too ſtrait and weake veſſels, would breake to containe it, vnleſſe they did vnburthen them by cōmunicating them vntounto others; then if we conſider our former beggerlineſſe and baſeneſſe, and our preſent honours and preſerments, our cruell and miſerable ſeruitude vnderunder ſinne and Satan in time paſt, and our glorious and happy liberty, vntounto which wee hauehave now attained; the great and mortall dangers of plagues and grieuous puniſhments, the anger of God, the curſe of the law, and eternall death and condemnation; all which we hauehave fully eſcaped, being not onelyonly deliuered from the euill which we feared, but poſſeſſed in the certainty of aſſurance, of ſuch happineſſe that we could not hope for, nor ſo much as conceiue and wiſh for: how can our hearts containe ſuch rauiſhing ioyes? how can our tongues be ſilent, and not vnburthen our mindes, by congratulating them with thoſe who are made partakers of the like happineſſe? And if thus wee not onelyonly ioy in our ſelues, but all reioyce with others, then ſhall wee hereby be ſtirred vp to praiſe the Lord, who is the chiefe and onelyonly cauſe of all our ioy and happineſſe; and by this holy exerciſe of our thankfulneſſe, wee ſhall more and more confirme our aſſurance of the former benefits; for theſe are mutuall cauſes one of an other. Whereas contrariwiſe, our not praiſing God, argueth our little ioy, and our ſmall ioy our little aſſurance, and baſe eſteeme which we make of this vnſpeakeable happineſſe.
Secondly, as we are to congratulate this our ioy with thoſe That wee ought to perſwade others to communicate with vsus in our ioy.who are partakers of it; ſo are we by our perſwaſions and exhortations to moue others who hauehave not yet taſted of it, that they labour to attaine vntounto it; for this the law of charity requireth at our hands, our louelove towards God, which we manifeſt when as we labour for the aduancement of his glory in the inlarging of his kingdome; and our louelove towards our neighbour, which is principally ſhewed in ſeeking their conuerſion and eternall happineſſe. With which charity whoſoeuer is indued, he cannot chuſe but performe this duty; for as the Sunne cannot keepe vntounto it ſelfe his light, but communicateth it to the good and comfort of other creatures; and as the wood which is kindled and inflamed, doth alſo kindle other wood which ioyneth vntounto it: ſo they who are illuminated with the light of knowledge, cannot keepe it from ſhining vntounto others; and thoſe who are inflamed with the zeale of Gods glory, and louelove of their brethren, cannot chuſe but labour to make thoſe who are about them like vntounto them, and partakers of thoſe benefites which they inioy. Examples hereof wee hauehave, Iohn 1. 41. 45. and chap. 4. 28, 29.
Thirdly, we are to obſerue, to whom this duty doth appertaine; namely, to all thoſe who are made members of the That all the faithfull muſt labor to gaine others to the Church.church, whether they be publike or priuate perſons; for there is none which are in reſpect of their meanneſſe of gifts exempted, ſeeing there is not any who hath receiued ſuch a ſmall talent, but that if he will profitably imploy it, he may thereby gaine ſome glory to his Lord and maiſter, and in ſome reſpect or other, bring ſome benefit to his brethren, either by inſtruction, conſolation, exhortatiō, or holy example of life. But howſoeuer this duty belongeth to all, yet eſpecially to Gods Miniſters, who are appointed of God, both to be the ſpirituall fathers by whom men are begotten vntounto God, and conuerted to the faith; and alſo to be the nurſes, who by the milke of the word are to nouriſh and bring vp in their ſpirituall growth, thoſe who are regenerate and added to the Church. And therefore they are with all care and diligence to preach the word, in ſeaſon and out of ſeaſon, inſtructing the ignorant, exhorting thoſe that are backward, perſwading the obſtinate, confirming the weake, and comforting and incouraging thoſe which are ready to faint, and by all meanes labouring, that thoſe who are not conuerted, may be gained vntounto Chriſt; and likewiſe, that thoſe who are already added to the Church, may bee more and more ſtrengthened and confirmed in their ſpirituall vnion with Chriſt, and communion with the Saints.
Fourthly, we are to obſerue, to whom this duty is to be performed, namely, to our brothers and ſiſters, that is, thoſe who are already, and thoſe that may be hereafter our brethren and ſiſters: and in y• we do not know who theſe are, becauſe Gods That we muſt labour to informe all in Gods trueth.ſecret counſaile & decree of election is known only to himſelfe, therfore we are to exhort, inſtruct, and perſwade all to become members of ye Church, ſo far as in regard of our ſtate and calling we poſſiblie can: for the Spirit bloweth where it liſteth, and can eaſilie cauſe Lions, Tigers, and Cockatrices, to become the ſheepe of Chriſt; hee can make idolatrous Abraham the fether of the faithfull; bloodie and barbarous Manaſſes, an humble conuert; a perſecuting Saul a preaching Paul; and a leaud cheefe a holy confeſſor: and therfore ſay not in thy heart, I will ſpare my labour, becauſe this or that man is too wicked, too worldlie, too couetous, too proud to make a Chriſtian, ſeeing the Lord is able of ſtones to raiſe vp children vntounto Abraham, to humble the moſt proud and obſtinate, and to ſanctifie the moſt prophane; neither is hee onelyonly able to doe it, but alſo often doth it, to ſhew the infinite riches of his wiſedome, power, merciemercy and goodneſſe, and that our ſaluation is not for our owne works or worthineſſe, but of his owne free grace and vndeſerued louelove, that ſo he may be all in all, and hauehave the whole glorie of his owne worke.
Fiftly, we are to obſerue the maine arguments which the The arguments which we muſt vſe for the conuerſion of others.faithfull are to vſe, that they may perſwade others to aſcend with them, out of the land of darkeneſſe, into the kingdome and Church of Chriſt: namely, becauſe they were the people of God, and therefore they are to aſcend into the kingdome of their Lord and redeemer. And leſt their ſinnes, and Gods iuſtice and wrath, ſhould diſcourage them, it is further ſaid, that they hauehave obtained merciemercy and remiſſion of their ſinnes, and are now reconciled vntounto God in Chriſt. Whence we learne, what is the ſtrongeſt inducement, and moſt forcible argument to mooue any to leaue the kingdome of darkeneſſe, and to adioyne themſelues vntounto the Church of God, namely, when they heare, and hearing beleeue, that they who were aliants and ſtrangers, are now in Chriſt become Gods ſubiects and ſeruants; that they whom the law for their grieuous ſinnes excluded from all merciemercy, and made obnoxious to Gods wrath, are now in Chriſt made partakers of Gods merciemercy, whereby they hauehave the remiſſion of their ſinnes, and are ſo reconciled to their Lord and Soueraigne. So long as a malefactor, who hath deſerued death, knoweth that his Prince is iuſtly diſpleaſed with him, and intendeth to proſecute the law againſt him, hee fleeth his kingdome, and liueth in voluntarie exile: but if hee heare that the princes ſonne fauoureth him, and hath obtained his fathers pardon, and reconciled him vntounto him, this is a ſtrong motiue to perſwade him to leaue the ſtrange countrie where he liueth, and to returne againe into the kingdome of his Soueraigne. So we (who are grieuous malefactours; which by tranſgreſſing Gods law hauehave made our ſelues ſubiect to to his wrath, and obnoxious to the puniſhment of the law, eternall death, whileſt wee remaine in this caſe) flee from Gods preſence, and as much as in vsus lieth (though it neuer lieth in vsus) we baniſh our ſelues out of his kingdome and iuriſdiction; but when we heare that Chriſt his dearely beloued ſonne hath obtained our pardon, and reconciled vsus to his father, then, and not before, we approach his preſence, and adioyne our ſelues to his kingdome. It is then the preaching of the Goſpell which gathereth vsus into Chriſts kingdome. For it is Gods ſtrong power vntounto ſaluation to al that beleeue, whereby he perſwadeth vsus to come out of Satans kingdome, and to adioyne our ſelues vntounto his Church. And therefore thoſe who ſeeke the conuerſion of others, they muſt not onelyonly denounce legall threatnings againſt ſinne, for this will make men rather flee from God, then come vntounto him, but hauing by the law brought them to a ſight of their miſerie, in regard of the curſe thereof, the anger of God, death and condemnation which they hauehave deſerued, then they are to preach the glad tidings of the Goſpell, whereby they may be aſſured of the remiſſion of their ſins, and reconciliation with God; and ſo be mooued to come vntounto Chriſt, and to adioyne themſelues to his Church. Examples hereof we hauehave: Act. 2. 38. 39. 2. Cor. 5. 18. 19. 20. Act. 2. 38. 2. Cor. 5. 18. Gal. 3 26. That we muſt continuallie labour to conuert others to the faith.Gal. 3. 26. 27. 28.
Now we are further to obſerue, that we are not to deliuer this glad tidings of the Goſpell, for the conuerſion of thoſe who are not yet called, once or twice, or diuers times; but continually till they be conuerted, we muſt teach them, perſwade and exhort them to aſcend out of the land of darkeneſſe, into the kingdome of Chriſt: for hee doth not define and determine a certaine number, but indefinitely and abſolutely commandeth vsus that we ſhould ſpeake vntounto them. For God calleth not all at the ſame houre, but ſome at one time, and ſome at another, neither doth he make the word effectuall for the conuerſion of all ſinners at the firſt hearing, but in ſome he lets it often outwardly ſound in their eares, before by the inward working of his Spirit he openeth them, and inclineth their hearts to beleeue and imbrace it; leſt wee ſhould aſcribe the whole praiſe of our conuerſion vntounto the miniſtery of man, which is principally due to his holy ſpirit, who is the chiefe cauſe thereof. As therefore the poole of Betheſda did not at all times cure diſeaſes, but onelyonly when the Angell deſcended and infuſed vertue into the water, and yet neuertheleſſe the people at all times watched that they might be readie to put in their friends when the opportune time came; ſo theſe riuers and ſtreames of the Goſpell, which runne from the ſanctuarie, hauehave not alwaies vertue and power in them to heale our diſeaſes and ſores of ſinne, but then onelyonly when the ſpirit of God deſcendeth, and by his ſecret working infuſeth vertue thereunto; and therefore wee are continuallie to watch for this time, in the meane while vſing the meanes continually appointed by God to this purpoſe.
Neither doth he determine the preſence, before whom, or the place where this dutie muſt bee performed, but indefinitely and abſolutely hee inioyneth vsus to ſpeake vntounto our brethren and ſiſters. Whence we learne, that there is no preſence or place exempted from this dutie, but wee are to exhort all in all places to come vntounto Chriſt, and to leaue the kingdome of darkeneſſe; publickly in the miniſterie of the word, and in priuat conferences, at home and abroad, in the congregation, and in our chambers, as occaſion ſhall be offered for gaining our brethrē vntounto Chriſts kingdom. For as the ſpirit of God is reſtrained to no time, ſo neither to any place, but he conuerteth both when he will, and alſo where he will.
The ſixth thing to be obſerued, is the change of the names, Great difference betweene the effects of the law and the Goſpell.Lo-ammi, into Ammi, and Lo-ruchamah into Ruchamah; wherby is ſignified that there is a great change in the time of the Goſpell, from the ſtate of things vnderunder the law: for thoſe whom the law ſcattered, the Goſpell gathereth; thoſe whom the law made ſtrangers and enemies, the Goſpell maketh ſubiects and friends; thoſe whom the law debarred of mercy, are by the Goſpel receiued to mercy; thoſe whō the law condemned, the Goſpel iuſtifieth and ſaueth: ſo yt now enmity is turned into frendſhip, iudgement into mercy, death and condemnation into life and eternal ſaluation, in & by Chriſt our Sauiour. The conſideration whereof as it ſhould fill our harts with ſound comfort, ſo alſo with true thankfulnes, and our mouthes alſo with Gods praiſes, who hath cauſed this happy change, & turned our griefe and ſorrow into ioy & gladnes.
Laſtly, whereas God inioyneth vsus, to inuite others vntounto Mans miſerie, the lawes impotencie, and Chriſts ſufficiencie.Chriſt, by calling them Ruchamah, that is, ſuch as hauehave obtained merciemercy, he herein includeth their miſerie, the lawes impotencie in freeing them from it, & that through Gods merciemercy, and Chriſts merits alone we hauehave ſaluation. For the firſt, it is include in the word, merciemercy; for merciemercy doth preſuppoſe miſerie, both in reſpect of our ſinnes, and alſo the puniſhment which for them was due vntounto vsus; and the lawes impotencie, for if we could hauehave obtained ſaluation by the law, then ſhould wee not hauehave needed merciemercy, becauſe wee ſhould hauehave been ſaued by our owne merits; and laſtlie, that we hauehave not ſaluation of or by our ſelues, but in Chriſt and for his merits; for when God was diſpleaſed, there muſt be ſome meanes to pacifie him; when wee had excluded our ſelues from Gods merciemercy, there muſt be ſome other way to recouer it, which could not be any meanes of our owne, for wee in ſtead of pacifying God for our old ſinnes, were continually readie to anger him with new, and in ſtead of merciemercy, wee by our new tranſgreſſions heaped vponupon our ſelues new puniſhments; and therefore in Chriſt alone, Gods merciemercy is obtained, who hath ſatiſfied his iuſtice and appeaſed his wrath by diſcharging our debt, bearing our ſins, and ſuffering that puniſhment which wee by them had moſt iuſtly deſerued.