An Exposition of Hosea 4-7, Biblical commentary 2 · Chapter 6 · Verse 6

An Exposition of Hosea 4-7 · Biblical commentary 2 · Chapter 6 · Verse 6

p. 598VER. 6.

For I deſired Mercy, and not ſacrifice: and the knowledge of God, more than burnt offerings.

THis being a great Scripture, having much of the mind of God in it, and much difficulty in the underſtanding of it.Conexiō. I reade no further at this time. Here we have a reaſon of Gods ſevere expreſſion in the former verſe, where it was ſaid that God had hewed them by his Prophets, and ſlew them by the words of his mouth. Why was God ſo ſevere againſt them? it was, becauſe he would not be put off with their ſacrifices, they boul…tered up themſelves with theſe, objecting againſt the Prophet when he preſſed them to mercy and to the knowledg of God: Why, are not we abundant in ſerving of p. 599God? burnt offerings are not neglected by us, and why ſhould not we be accepted? No ſaith God, I deſired mercy, and not ſacrifice; never tell me of your ſacrifices and burnt offerings, ſo long as there is no mercy among you; Therefore have I hewed them by my Prophets, & ſlain them by the words of my mouth; you are ſo glued unto theſe outward things, that I muſt hew you off from them. This ſentence is moſt famous, quoted twice by Chriſt himſelf in the new Teſtament, which we do not find of any place again, which notes the eminency of it; the firſt time it is quoted you ſhall find in Mat. 9.13. and the ſecond, in Mat. 12.7.

For the meaning of of the words:Expoſit. For I deſired mercy] the word ſignifies to deſire and to will a thing with a great complacency, or delight; as if God ſhould ſay, mercy is a thing ſo pleaſing to me, that I deſire it at my heart; the word in the Original is fuller than is expreſt in our Engliſh tranſlation,foreign nothing in the world is ſo pleaſing unto me as mercy. There is Gods great mercy in reconciling the world unto himſelf by Jeſus Chriſt, and this is more worth than al the ſacrifices in the world; but this is not the mercy meant in the text, Heb. 10.5, 6, Burnt offerings, and ſacrifices thou hadſt no pleaſure in, but a body haſt th…u prepared: there is no mercy like this, the mercy of God in his Son Jeſus Chriſt.foreign Mercy goodneſs and rig… teouſneſs But the mercy here meant in the text, it is the mercy of man, and the word here, mercy, is the ſame word in the Original with that in the 4. verſe, your goodneſs is as the morning cloud that paſſeth away; ſo that I deſire mercy, that is not the mercy of God, but mercy to Man, and that mercy to our ſelves, ſo Chri…t interprets it, in Mat. 12.7. I… ye had known what this meaneth, I will have mercy and not ſacrifice, ye would not h…ve condemned the guiltleſs. As if Chriſt ſhould ſay, God in ſome caſes would have men provide for themſelves, though they neglect the keeping of the Sabbath, I will have mercy, as to our ſelves ſo to others, mercy to men, either to their bodies or to their ſouls; mercy to the body every one will grant, but it ought to be eſpecially to the ſoul: warranted from Chriſts other quotation of theſe words, Mat. 9.13. Go ye, and learn what that meane…h, I will p. 600have mercy and not ſacrifice; for I am not come to call the righteous, but ſinners to repentance: This word mercy Mercy.is a ſynechdoche comprehending all the duties of the ſecond Table under one, I will have mercy, and not ſacrifice; Sacrifice.by ſacrifice is meant ſynechdocically all inſtituted Ordinances and Worſhip, all the affirmative precepts of the ſecond and fourth commandements, all Ordinances commanded them then, or that ever ſhould be commanded them hereafter are included in theſe commands; and this appears to be ſo by Chriſts applying of the text in Mat. 12.7. where it is applyed to the ſanctification of the Sabbath, and in Mat. 9.13. there Chriſt applies it and quotes it under an Ordinance, whether true or not, humane or divine, it matters not, the ſeparation of the Jews from publicans and ſinners, it being unlawful to eat with them, yet in a caſe of mercy they might, having thereby an opportunity to do good to their ſouls; ſo that from theſe two texts you ſee a cleare warrant for the interpretation of this text.

Now in the further cleering of it, I ſhall anſwer ſome queſtions, ſatisfie ſome objections, and laſtly, raiſe certain obſervations.

Queſt. 1 What is an inſtituted Ordinance? There are natural Ordinances, and inſtituted Duties: Now what is the difference between them? for natural worſhip, God ſtands ſo much upon it, that He will have it before all kind of mercy; inform us therefore of the difference of theſe two.

Anſw. For the unfolding of this, know, that by Natural Duties we underſtand,1. Natural Duties ſuch Duties as we ow to God, as God, and to be performed by us as to a God: Then there are other duties, to be performed by men, as unto men, which if there had been no law to bind them to the performance of them, yet they would be performed by men, & they were bound to perform them, they are radicated in the heart, ſuch Duties as the firſt Commandement binds us unto;Duties of Natural worſhip. To have no other Gods but the Lord, to fear this God, and Him alone, to love Him before all, and above all, to truſt in Him for help at all times: theſe are Duties to be done as unto a God, Nature it ſelf teacheth a man to perform theſe Duties.

p. 601Then there are Duties to be performed unto men,Natural duties of humanity As honoring of parents, ſpeaking the truth, not deceiving one another, defiling mens bodies, theſe Duties are radicated in the heart, that were there no Law of God to bind men, yet it were in mens hearts to do them:Natural duties muſt not yeeld to mercy. 2. Inſtituted duties Now theſe Duties muſt not yeild to mercy. But for inſtituted worſhip, ſuch which if God had not revealed had not been duties, neither could men be bound unto them: As for their ſacrifices under the Law, by Bullocks and Goats, theſe kind of ſacrifices, were they not revealed by ſome Prophet to be the mind of God they had not bin bound unto them: So for our Church Ordinances of Sacraments, Chriſtian Admonition and the like, are ſuch as flow from Gods Prerogative, and not ſo much from Gods Nature; the other duties lie in Gods Nature and Holineſs, and are to be performed unto Him as to a God ſo holy.

But how did God ſay here, mercy and not ſacrifice? Queſt. did not God require ſacrifice as well as mercy?

Yea, God did require ſacrifice as well as mercy: Anſw. But we muſt underſtand this with theſe limitations.

1. I will have ſacrifice, but not without the ſpirit: Sacrifices without the ſpirit joyned with them are nothing worth; when ſpiritual worſhip is joined with their outward ſacrifices then they are accepted of, inſtituted worſhip ſeparated from natural worſhip is regarded.

2. Not ſacrifices to make atonement for their ſins. The people thought by their ſacrifices to make atonement for their lives though they were never ſo vile and baſe; but ſaith God, I wil not have it thus, I will have it only typical, in relation to Chriſt; but they left out Chriſt in them: therefore ſaith God in this ſenſe, I will have mercy, and not ſacrifice.

3. Not ſacrifice. That is, of your own; They had many ſacrifices of their own, which God did neither require, nor would He accept them from them. I will have mercy, and not &c.

4. Not ſacrifices. That is, ſuch as are injuriouſly gotten: the Jews were a very oppreſſing, grinding people, they would be much in ſacrifices, but it was out of the rights of the poor, p. 602they would oppreſs and grind the poor and then think to make up all again by their ſacrifices, in this caſe I will have mercy and not &c.

5. Not ſacrifices; that is, comparatively, mercy rather than ſacrifice; this negative in Scripture is often ſet out for half the thing it ſelf, as in Prov. 8.10. Receive inſtruction, and not ſilver, and the knowledg of God rather than fine gold. Receive inſtruction, not ſilver, that is, rather than ſilver, Gods requiring of knowledg does not forbid men ſeeking eſtates, but it ſhews us rather that knowledg is to be choſen before it. So Paul is ſent to preach the Goſpel, and not to baptize; that is, rather than to baptize; for Paul did baptize in ſome places: ſo ſaith God here, I will have mercy and not ſacrifice: that is, let me have both, but if both cannot be had, let me have mercy of the two, I do ſo much delight in it that if I cannot have mercy and ſacrifice together, let me not miſs of merciemercy.

Queſt. 3 Why ſhould God require mercy rather than ſacrifice?

Anſw, 1 Becauſe mercy is good in it ſelf, but ſacrifice is good only in reference to ſomething elſe, the good of ſacrifices are only in their references to Jeſus Chriſt.

Anſw, 2 Mercy is good in it ſelf, but ſacrifice is good becauſe commanded by Gods Prerogative, Gods command puts its goodneſs upon it.

Anſw, 3 Mercy is part of Gods Image in man, but ſacrifice is not, and by how much more excellent Gods Image is in man, above any other excellency, by ſo much is mercy more excellent than ſacrifice.

Anſw, 4 All inſtituted worſhip was made for man, not man for it; but for natural worſhip man was made for it, and not it for man; therefore muſt needs be more excellent. Chriſts reaſoning thus warrants this reaſoning, ſaith Chriſt, The Sabbath was made for man, not man for the Sabbath: Now this cannot be ſaid of Natural worſhip, of the duties of fearing God, loving of God, truſting in God.

Anſw, 5 There is more ſelf-denial in a duty of Mercy than in any Sacrifice; to do good to the poor, and that in obedience to p. 603Gods command argues more ſelf-denial than to be offering up to God ſacrifices, it puts a great honor upon the creature to offer up ſacrifice to God, becauſe then man hath to do with God in an imediate manner.

Mercy is, Aeternae veritatis, it is an eternal everlaſting duty, it Anſw, 6 was alwaies, and ſhall be ſo, and the habit of it ſhall be ſo to all eternity; though in Heaven there be no objects to be delired out of miſery, yet this diſpoſition of mercy remains in them.

Sacrifice is a typical duty for the obtaining of the pardon Anſw, 7 of ſin, but mercy is a moral duty; now that which is a moral duty is better than that which is but to further us in the getting of pardon for a moral offence committed againſt the great God.

Becauſe ſacrifices are but to further us in natural duties: Anſw, 8 to what end ſerve Sacraments and why do I receive Sacraments but to ſtrengthen my faith, encreaſe my love, and to further my appetite in hearing Gods mind? why do I hear the Word of God, but that it may turn me unto God? Now the end of a thing is better than the means, for the attaining of that end, therefore upon theſe grounds God may be ſaid to deſire mercy rather than ſacrifice.

What are theſe caſes in which God will have mercy and not ſacrifices? Queſt. 4

The principal caſes are theſe ten.Anſw. in 10. Caſes

Sometimes in the caſe of a beaſt he will have mercy and not ſacrifice; if a beaſt ſhould be in danger of loſing its life 1by any caſualty upon the Lords day, God doth allow us to forbear all Church Ordinances at that time rather than let the beaſt periſh; but becauſe this liberty by God is allowed to men in this caſe, yet you muſt not think that a beaſt is better than all Gods Ordinances.

In caſe of mercy to the poor; and that I conceive to be the 2principal ſcope of the words of this text; theſe people here they wronged, oppreſſed, and tyrannized over the poor, and then they thought to make amends to God by their ſacrifices and offerings; men muſt not lay out ſo much of their eſtates p. 604either in ſuperfluities, or for the maintainance of Gods true worſhip, as to hinder them in their benevolence and charity to the poor, no Ordinance of God ſhould hinder us in ſhewing mercy to the leaſt member of Jeſus Chriſt; although thoſe which are next us ought to be firſt relieved, yet know, 'tis a ſhame that others ſhould be neglected and forgotten, yea it is a reproach to the waies of God, that prophane men ſhould be more liberal to the poor, that more hungry bellies ſhould be fed & naked backs cloathed by them than by thoſe which profeſs Religion and would ſeem to honor God moſt; do not you think this will be ſufficient to excuſe you before God, when the cry of the poor ſhall come up before him, that you have been at ſuch and ſuch charges for the Ordinances, and for Gods worſhip: no in this caſe God will have mercy.

3Mercy to parents, to releive parents in their neceſſity, is a caſe in which God will have mercy and not ſacrifice; if providence ſo caſt it, that parents ſhould ſtand in need of our help, if we are able to help them in their decay, it is our duty to do it, though by this means you are deprived of Gods Ordinances, you ought rather to regard the releif of parents than the obſervation of the Sabbath if the caſe ſhould ſo fall out: you are ready to think thus, Were not I better to let my parents alone, I muſt obey the command of Chriſt who ſaith, That he which forſakes not father and mother for my ſake and the Goſpel, Matt. 10.37. Chriſts ſpeech of neglect of parents expounded.Matt 10:37and follows not me, is not worthy of me. Here now is a miſtake in this, Is not worthy of me, that is, if your parents ſhould counſel, adviſe, perſwade, intice, or command you to the practice of evil to the omiſſion of any good, to the breach of any command, and upon your refuſal they ſhould be angry with you, that you will not obey them, but follow the command of God and not go out of Gods way, in this caſe father and mother is to be forſaken for Chriſt and the Goſpel, but in no caſe if they ſtand in need of your help; this is grounded upon that text in Mark, 7.11.by Mark, 7.11. which text I ſhall open to you, but ye ſay, If a man ſhall ſay to his father or mother, It is Corban, that is to ſay, a gift, by whatſoever thou mighteſt be profited by me; he ſhall be free: Now what is the meaning of this word p. 605Corban? Corban.The word ſignifies a gift conſecrated to God; now the Jews thought that if they could ſay the word Corban, they were exempted from all duty to their parents in this kind; 'tis true, I had an eſtate, but I have conſecrated it to God, and Church ſervices, and though I owe duty and reſpect to you as my parents, yet more to God, as my Creator: this is moſt vile and abominable, and reproved by Chriſt himſelf, Poſſidonus in the life of Auſtin Auſtin.reports that Auſtin condemned parents, who uſed to give their eſtates away to Monaſtries, and pious uſes as they thought, and neglected their children: ſo for children to neglect and ſlight parents in the time of their neceſſity, and think to excuſe it with this they have given to the Church, and now they are not able to do any m…re, this will not do it; and this was the old way of Papiſts, to get people to give to their Mother, the Church. I find cited a tradition by ſome of the Jews uſed by them, when they fell out and were throughly angry one with another, they would tell him he ſhould never have any benefit in any thing which they had, and this they called Corban, and this in Mat. 15.5. is called a gift, The gift of the Altar: therefore ſome of the Heathens forbad this Oath Corban; and yet this was the Oath that theſe did ſwear by, and by ſome is uſed (upon the matter) even at this day as an Oath, as thus, when any that we have relation unto, having throughly angred us, we uſe to ſay, well, you ſhall never be a peny the better for me, this is no other than this oath Corban which they uſed to ſwear by in this place.

In the caſe of the good of ſouls, and this is Chriſts caſe, 4Mat. 9.13. Go ye and learn what that meaneth; I will have mercy and not ſacrifice, for I am not come to call the righteous, but ſinners to repentance: though men ought to prize Ordinances, and to ſet a high eſteem of Gods worſhip, yet if it ſhould ſo fall out, that inſtituted worſhip and mercy to ſouls come together, and both cannot be done together, inſtituted worſhip may be left undone ſo not ſlighted, and the work of mercy to the ſoul muſt be vallued before it: we are ready to think that nothing muſt give way to inſtituted worſhip, but certainly immortal p. 606ſouls are of more worth than Ordinances. Paul was of ſuch a diſpoſition, that he could wiſh himſelf out of Heaven and become an Anathema for his brethren, that ſouls might be ſaved.

5In caſe of humane ſocieties, and for the quiet ſtate of Kingdoms, and yet this no prejudice to Gods Ordinances: God hath allowed to men the art of Navigation; we reade Solomon ſent ſhips to Tharſhis to fetch gold, which were it not for this text I could not ſee any warrant there were for that imployment of Navigation;Navigation. when men ſhall be three or four yeers out perhaps and never hear Sermons, nor receive Sacraments; and yet it is lawful upon this ground, that God will have the peace of Sates and quiet of Kingdoms preſerved and maintained, he will rather ſuſpence with men in the uſe of his own Ordinances, for the proſperity of Civil States: therefore Solomon is not reproved for ſending Ships to Ophir for gold.

6In the caſe of Church ſocieties, when the People of God are ſcattered, and cannot meet together, God is content in ſuch caſes His people ſhould be without Ordinances, and yet no ſin to them: as is cleer in the caſe of the children of Iſrael all the time the Church was in the wilderneſs even for fourty yeers together they wanted Circumciſion; but when they came into Canaan, that they enjoyed any ſettlement than they were circumciſed again, and had the Paſsover which before they could not partake of; ſo that in ſome caſes and upon ſome grounds the people of God may be without Ordinances, and that for a long time, and yet without ſin to them; and upon this ground in the text, I will have mercy and not ſacrifice: therfore this may be the reaſon of thoſe words which Chriſt ſpake to His Diſciples: I have many things to ſay unto you, but you are not able to bear them: ſo may we ſay, Chriſt hath many truths to reveal which yet people are not able to bear, therefore he with-holds the revelation of them until that time.

7In caſe of mercy to our bodies: And this is Chriſts caſe in the 12^th of Matthew, 7. verſe, If ye had known what this meaneth, ye p. 607would not have condemned the guiltleſs: yet, I will have mercy, and not ſacrifice. Gods care of the bodies of men is ſuch, that he will rather have men do the one than the other, He wil rather have mercy than the duty: Chriſt doth not plead here for the Diſciples, that this was not a breach of the Sabbath; but the caſe was ſuch that their bodies required it, it was a caſe of mercy, and now God would rather have mercy than the duty: A ſervant perhaps thinks much to ſtay at home to tend a child, or look to the houſe upon the Lords day, he objects, Why ſhould not I go to the Church? Is not my ſoul of greater worth and price than this child, or this houſe? Now theſe people go upon a good principle; yet here they er in their acting of it: as to inſtance; A father commands his child to do two ſervices for him, the one to wait on him at the table,ſimile the other to make clean his ſhoos; to wait upon his father at the table he is willing to do, becauſe this is creditable, but the other he grumbles at and is diſconted: now in which doth he ſhew moſt obedience in? Surely in obeying of the meaneſt command. So God requires of us two ſorts of Duties, one the more honorable, the other more mean, yet perhaps the meaner, a work of mercy: God is wonderful careful of our bodies,God careful of the body. and would have us alſo careful of the bodies of others, men ought not to maſſacar their bodies, God doth not require weak ſickly bodies, to ſpend whol nights in faſting and prayer: God in this caſe will have mercy, and not ſacrifice of us.

Mercy in caſe of our own eſtates. But here ſome may ſay, 8What, may we regard our own particular eſtates before the ſervice of God? Yea, in ſome caſes we may; as thus, Suppoſe we were in the Aſſembly at publick Ordinances, and there ſhould be a fire in the Town or theeves breaking into a houſe, we might lawfully leave the Ordinances to quench the fire, or to apprehend the theeves, and ſave our goods. Numb. 9.13. If a man were in a journey, and in the mean time the Paſſeover were to be delivered, he might go on in his journey, and do his buſineſs, and yet no ſin to him. So may we, if in a journey or ſpecial buſineſs, if not on purpoſe we go about this in p. 608ſlighting or contemning of the Ordinance, we may go on in our buſineſs without ſin, God will have mercy.

9In the times of perſecution, God doth allow his people the forbearing of ſome Ordinances; as is cleer in Acts, 8.1. There was at that time a great perſecution againſt the Church which was at Jeruſalem, ſo that the Church was ſcattered and could not be together to enjoy Church-fellowſhip, and yet it was no unto them;Church aſſemblys not alwaies ſafe it had been an unjuſt charge if any ſhould have come and ſaid, What, do you prize your lives ſo highly, and fear the loſſe of them, more than the Ordinances of God? wil not you joyn together in Church-fellowſhip and conſtant aſſembling your ſelves together, becauſe you think you ſhall ſuffer by it? No, in ſuch caſe, God will have mercy, and not ſacrifice.

10In the caſe of ſome eminent ſervice for God. As in the caſe of Nehemiah, he being the Kings Cup-bearer he muſt attend it, and when he was to go up to Jeruſalem by the Kings leave, when he had finiſhed his work he returns to the King again to ſerve in his place, though he wanted the Ordinances there in the Kings Court, which he might have enjoyed at Jeruſalem, yet that he might be more ſerviceable in the Churches Cauſe he is contented to deny himſelf in his own comforts. Theſe are the caſes, with others of the like nature, in which God wil have mercy, and not ſacrifice.

I ſhal anſwer ſome Objections that may be made againſt this.

Obj. 1 But mens hearts are deceitful, and they may pretend caſes of mercy when there is no ſuch thing in hand.

Anſw. Know, though in ſuch a caſe thou couldſt not do it, yet do not thou judge another man that may or can do it; the rule is difficult, that's true, yet do not thou envie another mans grace, to whom God hath given power to mannage his buſineſs with Chriſtian wiſdom; thou thinkeſt that if thou wert in ſuch places and hadſt ſuch temptations as others have, thou ſhouldſt miſcarry, and aim at ſelf in them; yet do not thou judge another man, that may do it in ſincerity, do not thou judge another mans duty through thy weakneſs: Gods ſervants in this world are as his ſtewards; now we know that a p. 609ſteward hath not every thing given him in a particular command by his Lord, but only general rules given him to order particulars according to prudence, faithfulneſs, and zeal,3. vertues requiſi… in a ſteward for the exerciſe of theſe three graces are required in a ſteward: Prudence and wiſdom, faithfulneſs and truſt, care and zeal, in all theſe. So doth God give general rules for the ordering of a Chriſtian life, and theſe general rules being obſerved, particular caſes are to be ordered, in prudence,1. Prudence. faithfulneſs,2. Faithfulneſs. and zeal;3. Zeal. wiſdom to judge, faithfulneſs in doing, zeal to keep up life and ſpirit in action, and where there is a miſcarring through frailty God will have mercy.

But it may be asked, Can any duty of the ſec…nd Table be more Obj. 2 excellent than the duties of the firſt Table? of the one God being the object; of the other man is the object.

The duties of the firſt Table, are to be underſtood, Anſw. either for the ſubſtantial and internal duties of the heart, or ſome ſuper added duties of the firſt Table, joyned with the internal and ſubſtantial duties; then there are duties of the ſecond Table, ſome more ſubſtantial ſome ſuperadded; now if we compare the internal and ſubſtantial duties with the ſuperadded duties, there the ſubſtantial are above them, and to be preferred before them, they having God for their immediate object, yet in ſome caſes God is pleaſed to indulge with men ſo far, that he wil let the duties of the ſecond Table, duties of mercy towards men go before the more ſubſtantial duties of the firſt Table; ſo in the duties of the ſecond Table to men, ſome duties which are but circumſtantial and not ſo neceſſary God allows ſhould be done when others more fundamental ſhall lie ſtill omitted, yet without ſin.

But if Gods Ordinances are duties, can they he omitted at any Obj. 3 time and that without ſin? Are they duties or not duties?

For anſwer, Take notice, there are two ſorts of Precepts, Anſw. Negative and Affirmative; a negative binds ſemper, & ad ſemper, alwaies and at all times, but an affirmative doth bind only ſemper, but not ad ſemper, alwaies, but not at al ſeaſons; at one time we may omit a thouſand actions which are to be done, but we cannot do many actions at one and the ſame p. 610time, therefore for affirmative duties, if they be done in their ſeaſon, God accepts of them as done continually; as for that command, Pray continually; if it be done in its ſeaſon God looks upon it as done continually, and alwaies done; if providence ſhould ſo order it, that another duty be brought to be done at this inſtant, that duty which I was going to perform ceaſeth then to be a duty to me at this time; if two good things come together, the one can be done but at a time, ſo that the other is not a duty at that time to you, which otherwiſe is a duty, elſe if this were not, man would be neceſſitated to ſin, and all the grace and mercy and aſſiſtance of God could not help in this caſe, if that two affirmative precepts muſt bind at the ſame time, to be done, therefore this muſt be remembred for a truth, that when two …ffirmative precepts come together, the one is a dutie to be performed, the other not.

Inſtance.But what ſay you to the caſe of Daniel, when he knew that the writing was ſigned, he went into his houſe and prayed more earneſtly, Dan. 6.10. Might not he have ſaved his life according to this rule? I will have mercy and not ſacrifice; yet his was a ſacrifice that he tendered up to God, it was more than a prayer.

Anſw. Daniels caſe ſpecial.Daniel at this time was cal'd to manifeſt Jehovah to be the true God, for he was forbid at this time by a Decree, to pray to any God, or ask a petition of any man ſave of the King, in thirty daies: now had he done this he had denied the true God, and acknowledged Nebuchadnezzer to be God; the thing he had to profeſs was higher than the ſacrifice, it was a duty of the firſt commandement, a manifeſtation of God to be the true God, and the caſe coming thus, who is the God that muſt be praid unto? Daniel reſolves the caſe ſaying, I'le pray to no God but the true God. And ſurely in this high caſe, profeſſion is to be made whatever becomes of mercy, yea in a leſſer caſe of ſacrifice than this, if it comes to profeſſion, it is turned from a duty of the ſecond Table, to a duty of the firſt, and muſt be done as a duty of the firſt; as thus, Suppoſe a man be forbid the doing of ſuch a duty which formerly he hath conſtantly p. 611performed, and held lawful, and his forbearing of it ſhall be to them a teſtimony of his denial of that truth which he formerly held, in ſuch a caſe he is cal'd to ſuffer the hardeſt things that can be, yea life it ſelf, if it come to it, rather than to omit that duty, or to do the leaſt thing that may be, which to the enemies of the truth may interpretatively be a ſign of denial, the doing of ſuch a duty againſt ſuch a command is a witneſſing to the truth, and not offering up of ſacrifice; it is not alwaies that a man is cal'd to this, but if it ever come to this caſe, interpretatively to deny a truth of God, then muſt we ſuffer, rather than obey in ſuch a thing, though never ſo ſmal: and this was the caſe of the Primitive times, they would rather ſuffer the loſs of life, eſtates and all, than do that which interpretatively ſhould be a profeſſion of the denial of any of the leaſt truth of God.Tertuliā. De Coronâ miletes. Turtullian reports of a Soldier who when all the reſt of his fellows carried Baies on their hats, in teſtimony of their worſhip to the falſe god, he carried a ſprig in his hand, and being asked the reaſon why he did ſo, he anſwered thus, I am a Chriſtian, and this manifeſted him to be ſo, and being further queſtioned about it, he at the laſt ſuffered for it rather than he would yeild. How many among us would think this a ſmal matter, and had it been their caſe they would have done it, yet this man conſidering it was a note of diſtinction, choſe rather the loſs of life than yeild to do it; and this act of his was approved of by learned and godly men, to be lawful; if we ſhould have lived in thoſe times as many of our forefathers did, that the queſtion ſhould be, who is a Chriſtian, or who is not? and this by way of diſtinction the caſe is different changed from a ſacrifice to a precept and duty of the firſt commandement: there was a time that the Saints would not aſſemble together becauſe of the perſecution, Acts, 8.1. but at another time they would not forſake ioyning together, whatever become of them; when their aſſembling was made a note of diſtinction, who was a Saint, who not, who held for ſuch a truth, who would not, in this caſe for them not to have aſſembled together had been a great ſin in them, and interpretatively a denial of the truth.

p. 612Obj. 4 But if God will have mercy in caſe of outward things, ſaving our eſtates and preſervation of our perſ…ns, rather than his own Ordinances, Is not this to prefer the body before the ſoul? &c.

Anſw. The preſervation of a mans outward eſtate and condition is to be conſidered in a threefold reſpect.

1As it is in its ſelf, and when a man ſhall love his eſtate only in reference to its ſelf, certainly it is ſin, to regard it before ſacrifice.

2It is to be conſidered as it enables us to do ſervice for God and our brethren; and this is in a higher reſpect than the other, of loving our eſtates for our ſelves.

3It is to conſidered as a duty in ſuch and ſuch caſes, that ſo I may be made more ſerviceable for God, and for his people: Now in this caſe it is an act of Religion, the ſaving of our eſtates, as well as praying or hearing of a Sermon, in this caſe it is act of ſacrifice, for I do it in obedience to God, for Relious ends; though the thing it ſelf be an outward act, yet thus done it is an act of Religion, for by this I manifeſt both my love to God and Religion.

Obj. 5 But is not a man bound to part with much of his eſtate, yea and to ſuffer much for the enjoyment of the Ordinances?

Anſw. Yea certainly very much, we ought both to give and to ſuffer much for the enjoyment of Ordinances, yea we ſhould chuſe rather to live in a poor condition ſo we may enjoy the Ordinances in their purity, than to be in a rich condition and want the Ordinances; we are to be liberal our ſelves and careful in putting on others to be ſo, even till it come to the caſe of unmercifulneſs, and then God will have mercy and not ſacrifice.

Queſt. But when may it be ſaid to come to a caſe of unmercifulnes in which God will have mercy and not ſacrifice?

Anſw, 1 When a ſubſiſtance is ſo denied, that the ſubject would be deſtroyed; in this caſe God will rather have mercy than inſtituted worſhip performed to him.

Anſw, 2 When a greater opportunity is denied, to do good to our own ſouls and brethren, than this is of enjoyment of the Ordinances, then ſurely God will have mercy and not ſacrifice; p. 613it is impoſſible, to give particular rules in every thing, this is left to the ſanctified prudence of the Saints.

But is not this the juſtifying of, and conſenting with thoſe that took Obj. 6 up Innovations, and read the Service book?

I anſwer, No; Anſw. This Scripture gives no warrant for any ſuch, for there is a great difference between the yeilding to that which may pollute and defile the Ordinances, and to forbear an Ordinance; we muſt not do any thing to pollute an Ordinance, though it were to ſave our lives, but the forbearing of an Ordinance and that for long time may be, and yet without ſin.

But is it not a greater mercy to enjoy Ordinances, than eſtates, we Obj. 7 think it a great merey, yea and we have many mercies in the enjoyment of them, though we ſuffer many hard things, in the mean time we enj y communion with God and Jeſus Chriſt in them.

Certainly the mercy is very great, Anſw. and much communion is thereto be had with God in his own Ordinances rightly adminiſtred, and happy are thoſe ſouls which find this effect by the Ordinances and Communion with God.

But yet know that the maintainance of the ſubject is to be 1more regarded than the comfort of it, though it be ſpiritual: but now have a care of turning what I have ſaid into poyſon, do not ye ſay that you may now do any thing for the preſervation of the ſubject, we muſt not do the leaſt thing that can be, by which an Ordinance may be polluted and defiled.

To be ſerviceable in publick uſe is more than to enjoy Ordinances; 2as for a Miniſter to preach Jeſus Chriſt to a people is a greater mercy than his particular good can be; and this hath been the judgment of all the Churches, yea it hath been the practice of the Churches to ſend forth men to preach the Goſpel, and to open the things of the Kingdom to them, in which time they could not enjoy the Ordinance of the Sacrament: Paul would have been content to have been Anathema for his brethren, the being of publick uſe for the Churches good was a greater good to him and more in his eſteem than private. Thus far of the objections, the obſervations follow anſwerable to theſe, Ten.

p. 614Obſ. 1 That carnal hearts who make little conſcience of their duties towards men, and are very cruel in their dealings towards them, yet may be contented, to ſubmit to inſtituted worſhip: This very Scripture, I will have mercy, and not ſacrifice, is a ſecret rebuke unto ſuch people as theſe; ſuch were thoſe in Jer. 7.4. who cried, The Temple of the Lord, the Temple of the Lord, yet very wicked in their dealings, Iſa 58. thoſe Hypocrites they could be content to ſubmit to inſtituted worſhip, frequent in ſolemn duties of faſting and prayer, yet were ſuch as did ſmite with the fiſt, oppreſs, and grind the poor. Ezek. 24.21.Ezek. 24.21.Ezek 24:21 the ſanctuary was accounted their ſtrength,opened the excellency of their ſtrength, and that which their eyes did pitie, and yet theſe very wicked, and in the 28. verſe their minds were on it, their hearts did love it, yet themſelves carnal.

Reaſ. Becauſe men may be exerciſed in inſtituted worſhip without any power of godlineſs, it is a very eaſie work to fleſh and blood there is little difficulty in it, in reſpect of the outward act of performance.

2.Becauſe it hath the moſt ſhew of the power of godlineſs, they ſeem to be as ſincere as any in their worſhip, there is a great ſhew in the fleſh, in the outward man; whereas Gods worſhip is inward, ſoul worſhip, which carnal hearts cannot endure, nor do they deſire it, 'tis outſide worſhip which they prize; now God forbid that any ſhould have low conceipts of Ordinances becauſe wicked men joyn in them.

Obſ. 2 Carnal men by joyning in outward Ordinances think thereby to ſatisfie their conſciences. Thus did they in this place, think to put off God and their own conſciences by living in the external acts of worſhip, and yet live in the love of known ſinne; what a deal of ſtir had the Prophet to convince theſe Hypocrites of this their wickedneſs?

Obſ. 3 God and mens conſciences will not be put off with this; God will deſpiſe both it and them: the Heathen gods would not be put off with ſuch outſides,Plato in Alcitiade even the Heathens had ſuch a conceit of their gods: one ſaith, What a vile thing is it to think, that the gods will be put off with gifts? no, theſe are deſpiſed p. 615by them, they look that the ſouls ſhould be juſt:Seneca And another ſaith, It is not fat ſacrifices, but inward performances that God looks at.

The Lord hath a high eſteem of mercy; and it appears in this, Obſ. 4 that he will have it preferred before ſacrifice; and this is called, an acceptable ſacrifice, and a ſweet ſavour in Gods noſtrils. Phil. 4, 18Phil 4:18Chryſoſtom Chryſoſtomſaith, That he had rather work a work of mercy, than a miracle: and ſurely that muſt needs be high in Gods eyes and eſteem which he paies ſo dear for.

Oh Chriſtians! immitate God in this,Uſe Exhort, to mercy. let your eſteems of mercy be raiſed higher than ever before, from this that you have heard concerning the excellency of it. The works of mercy are gloriou… works, there is more in ſuch acts of mercy, than in thoſe acts of religion which men think are more ſpiritual: I ſpeak the more of this, becauſe it is a ſcandal which is laid upon godly men by the men of the world, that they are miſerable and cloſe handed; now in this we ſhould labor to convince the world by the practice of mercy.

It is the Chriſtians skill, when two Duties come together, which to Obſ. 5 chuſe: This is a ſnare in which many Chriſtians are caught and foiled, they think both muſt be done at the ſame time, when as the one is the duty, the other not.

Though the object of an action be ſpiritual, yet it is not a ſufficient Obſ. 6 ground to prefer it before another action whoſe object may be but natural. The Ordinances of God have God for their object, and the enjoying of communion with him, yet in other actions which may be only natural I may ſhew more obedience to God in the doing of them, than in offering up of ſacrifice.

If Gods own Worſhip may be forborn in caſe of mercy, how much Obſ. 7 more mens inſtitutions and inventions? Oh what a vile ſpirit is there in thoſe men which will not ſuffer their ſuperſtitious vanities to give place to mercy, men muſt be undone in their bodies and eſtates rather than their wills be diſobeyed; the Prelates faction have confeſſed themſelves, that the Croſs, the Surplice, and the reſt of that traſh were their own inſtitutions; yet Miniſters muſt be ſilenced, bodies impriſoned, families p. 616ſtarved, and thouſands of ſouls deſtroyed rather than their wills ſhould not be fulfi'ld; Oh the intollerable pride of theſe men, had they been Gods inſtitutions, yet in this caſe they might have been forborn, what did theſe men ſay in plain Engliſh but thus much? Let Chriſt never be revealed to millions and thouſands of ſouls, rather than theſe ceremonies ſhall be omitted or neglected.

Obſ. 8 If God will have mercy rather than ſacrifice, Certainly he will have mercy rather than diſputing about ſacrifice. Suppoſe there be a truth in that which is diſputed about, yet God in this caſe will have mercy rather than ſacrifice, rather than mercy ſhall be neglected he will have ſacrifice omitted; we have Ordinances and plenty of preaching, but the Lord knows how ſoon we may be deprived of them, let us not diſpute and wrangle away our mercy.

Object. But muſt we not enquire after truth, and at this time alſo?

Anſw. God forbid we ſhould deny or ſpeak againſt any which ſhall ſearch into, or enquire after truth, yea at this time, when it is a caſe of mercy:As in young converts as thus, when young converts are taken off from fundamental truths, and led into errors, and ſouls hindered from coming in to Chriſt, in this caſe we ſhould abſtain from contending.

InſtanceBut young converts muſt abſtain from all appearance of evil, and labour to come to the knowledge of Chriſts will in everie point.

Anſw. It is true, they muſt, but this muſt be orderly, they muſt firſt be eſtabliſhed and grounded in fundamentals, and then they have liberty in this; that rule is perpetual and holds in this caſe,Rom. 14, 1, urged,Rom 14:1 Rom. 14.1. Him that is weak in the faith, receive you, but not to doubtfull diſputations: Now let no man ſay, the point was a caſe of indifferency, ſome would eat herbs out of conſcience, others would forbear; now certainly it is a ſin to do that out of conſcience which God doth not regard, nor command; the thing it ſelf here was indifferent, yet in this caſe they muſt not receive them to doubtful diſputations: now, if not to doubtful diſputations, then ſurely not to diſputation p. 617to hold up error, and to enſnare and betray young beginners in godlineſs, Acts, 15.24. There were troublers crept in among them, who were formerly of them, and they laboured to ſubvert their ſouls: The word in the Original ſignifies,foreign as if a man ſhould have been packing up wares in a fat to ſend beyond the Seas, and there ſhould come another and ſcatter and undo all again which was packed up; or as Soldiers who have packed up their artillery, their bag and baggage, and all forced to be undone of a ſudden again; ſo did theſe falſe teachers, that did unveſſel them, ſcatter, and bring them all into a confuſion, ſo they labored to ſubvert them from the faith.

If the duties of inward worſhip and mercy to men be preferred before Obſ. 9 ſacrifice, then ſurely before our own wills, and luſts: God is contented, that we may perform our duties to our brethren, to forbear his own Ordinances; and what ſhall we ſtand upon our wills and humors? Oh proud ſpirit that exalteth thy ſelf againſt the Lord; we muſt be content to deny our ſelves very far for the publick good, and our brethren, becauſe in this caſe God is pleaſed to indulge with men ſo far, as for a time to be without that honor which he ſhould have from men in their acknowledgment of him in publick ſervice.

As God is contented to forbear his Worſhip, let men alſo be contented Obſ. 10 to forbear their Inſtitutions with thoſe which cannot yeeld in their conſciences to them; but let there be peace and quiet maintained by us, we ſhould indulge and bear each with other in ſuch caſes, of mercy eſpecially, there ſhould not be the urging of leſſer things upon tender conſciences with that ſeverity as to undo them, though they be Gods Ordinances.

But if this be ſo, Object. then what hinders but men may do what they liſt?

No. Anſw. What hath been ſaid hath been limitted only to inſtituted worſhip, and ſo it be not to the undoing of men, punniſh them they may, but not to the ruin of them; nay in theſe controverſies in which men are ſo divided, many ſitting in conſultation, ſome thinking this to be the way, others thinking another to be the way of Chriſt, things ought not ſo to p. 618be urged, as to undo the other party that oppoſe; certainly ſuch a practice as this, is contrary to the rule of mercy in this text; but men muſt unſatisfie themſelves preſently, and lay down their opinions upon ſuch a day as ſhall be appointed them: Is not this cruelty?

InſtanceBut you wil ſay, It is ſufficient that learned and godly men hold this opinion, they find ſufficient to ſatisfie them, and we may miſtake.

Anſw. To this I anſwer: That thoſe who are ignorant in this kind muſt underſtand the grounds of thoſe men upon which they hold their opinion, and if their grounds can ſatisfie you, then it is ſomething, but to ſay, I muſt hold ſuch and ſuch things becauſe others do & I ignorant of their grounds, this is folly; for as we muſt not have an implicit faith, ſo we muſt not have an implicit judgment, to hold an opinion becauſe others hold it. And thus I have given you the mind of God in this Scripture, ſo far as God hath revealed it to me for the preſent.

It follows.

Text.And the knowledge of God, more than burnt offerings.

Expoſ.For the underſtanding of theſe words, I ſhall, 1. Anſwer ſome Queſtions, and then give you the Obſervations.

Queſt. 1 What knowledg of God is it that is here meant?

Anſw. Certainly, not a knowledg barely notional, but ſuch as is joyned with faith, and obedience, a practical knowledge which brings the heart to love and imbrace the truth; Iſa. 53.11. By his knowledge, ſhall my righteous ſervant juſtifie many.

Queſt. 2 Why is the knowledge of God joyned to mercy here? was it not full enough before, Mercy, and not ſacrifice?

Anſw. Becauſe as God accepts not mercy without ſacrifice, neither doth he regard knowledg without mercy; men are here in the extreams on both ſides; ſome are very merciful, as the Papiſts, but withal very ignorant of the knowledg of God and his waies, that as the Apoſtle ſaith of love, If I ſhould give al my goods to the poor, and my body to be burnt, it were nothing: ſo if p. 619we be never ſo merciful and ignorant it availeth nothing; others have much knowledge yet very rugged and hard hearted, now when theſe are ſeparated God regardes them not, but when mercy and knowledge meet together then are they pleaſing.

Why is knowledg only named here, when as there are many duties Queſt. 3 of the firſt Table, as well as this?

Becauſe both of the excellency and neceſſity of the knowledg Anſw. 1 of God, the knowledg of God it hath an influence into all the duties of Gods worſhip.

Becauſe many are very much exerciſed in inſtituted worſhip, Anſw. 2 yet very ignorant in the knowledg of God, it was ſo then and is ſo now in our daies, many who contend for Ordinances and Chriſts Government in his Church, yet are very ignorant of Chriſts redeeming the world, the way of God in reconciling himſelf and ſinners together, ignorant of the Attributes of God and their working for his peoples good, therefore he requires the knowledg of himſelf to be in men principally.

Why is the knowledg of God put after mercy, it being better than Queſt. 4 mercy?

The knowledg of God is not ſet after mercy, Anſw. becauſe mercy is to be preferred before knowledg, but becauſe mercy is more apparent and moſt conſpicuous, it is moſt convincing to men, now when people are convinced of one duty, they are the ſooner convinced of another, conſcience will eaſily convince them of what is Gods mind.

But why is it ſaid burnt offerings, rather than peace offerings, Queſt. and ſin offerings which we read of?

Becauſe theſe have more reſpect unto God than other offerings have (as hath been manifeſted to you at other times, Anſw. with the differences between burnt offerings and other offerings) as if the holy Ghoſt ſhould ſay, I require mercy and not ſacrifice, and the inward worſhip of God, faith and knowledg rather than any natural worſhip. The Notes from hence are theſe.

The duties of the firſt and ſecond Table are to be joyned together. Obſ. 1 p. 620Mercy, and ſacrifice, knowledg of God, and burnt offerings when in their place are acceptable, therefore let us take heed of ſeparating that which God hath joyned.

Obſ. 2 The knowledg of God is a moſt excellent thing. This is that which ſanctifies Gods Name, and manifeſts him to be very glorious in the world; Paul accounted all things but loſs and dung in compariſon of the excellencie of this knowledg of Chriſt.

Uſe. Inſtruct your children and ſervants in this knowledg, elſe how can God have his glory from them; how few are there which glorifie God as God, and the reaſon is, becauſe of the ignorance which is in their minds. Eph. 4.18.

Obſ. 3 Men may be very diligent in inſtituted worſhip, and yet very ignorant: none ſo acted in their inſtituted worſhip as theſe people, ye… none ſo ignorant as they.

Uſe. That you are forward in inſtituted worſhip it is your commendation, but take heed this be not your ſin, to be ignorant of fundamental things. It is the great deſign of the Devil to ſet up the man of ſin, to keep men in darkneſs and ignorance; many who think themſelves, and would be thought to be oppoſers of Antichriſt, even in this, by their queſtioning of fundamentals of Religion, and diſputings about their new Opinions, they raiſe him up; when as the truth is, it is the way the Devil uſeth to darken the truth of Chriſt and Religion, by caſting a vail over it, therefore you that are guilty of this diſtemper, take heed though you have light in ſome things, yet take heed that a vail be not drawn over thoſe things which do more neerly concern you, and are of greater conſequence.

Obſ. 4 Soul-worſhip muſt be preferred before all other worſhip: we muſt not give God a carrion ſervice, a carkeiſe without a ſoul; ſtrong are the expreſſions in Scripture which are uſed againſt ſuch outſide, formal worſhip, Iſa. 1.11, 12, 13. God profeſſes of them, that he regards them not, he is full of them, his ſoul loaths them, they are iniquity, and a trouble to him, they are looked upon as a burden to him, ſuch as God will hide his eyes from, and when they make many prayers, he will not hear them; in this one Scripture we have fourteen p. 621expreſſions againſt outſide, formal duties,Iſa. 1.11, 12, 13. there are 14. expreſſions againſt formalityIsa 1:11Isa 1:12Isa 1:13 beſides thoſe four which we find in Iſa. 66.3. Thus you have the mind of God in this ſhort, but full ſentence.

Now God forbid that what hath been ſaid out of this Scripture ſhould be abuſed to liberty in a ſinful way.