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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12523	An exposition vpon the sixt chapter of the prophesie of Hosea VVherein is set down the true repentance of the godly, as also the hypocriticall repentance of the wicked; most needfull for these times. Wherein 1. The summe and scope. 2. The doctrines. 3. The reasons. 4. The vses. Of most texts are obserued. First preached by Samuel Smyth minister of Roxwel in Essex, and now by him published, intending the further good of his charge, and the profit of as many as shall please to read it. Seene and allovved.	Smith, Samuel, 1588-1665.	1616 (1616)	STC 22847.3; ESTC S102418	218,718	364

AN EXPOSITION VPON THE SIXT Chapter of the Prophesie of HOSEA VVherein is set downe the true repentance of the Godly as also the Hypocriticall repentance of the wicked most needfull for these times WHEREIN 1. The Summe and Scope 2. The Doctrines 3. The Reasons 4. The Vses Of most Texts are obserued FIRST PREACHED BY SAMVEL SMYTH Minister of Roxwel in Essex and now by him published intending the further good of his charge and the profit of as many as shall please to read it Seene and allowed PSAL. 34.11 Come Children hearken to me I will teach you the feare of the Lord. LONDON Printed by Tho. P●●●oot for Richard Woodroffe and are to be sold at his shop in Paules Church-yard at the Signe of the golden Key neere the great North dore 1616. TO THE RIGHT REVEREND FAther in God IOHN by Gods prouidence Lord Bishop of LONDON Grace and peace from the Father Prince and Spirit of Peace IN the building of the materiall Temple which the Lord himselfe commanded Right Reuerend Father in God As Moses the seruant of the Lord deliuered the forme of it Exod. 25.40 as he had receyued of the Lord in the Mount So the people of Israel with ready hearts and willing minds furthered the same howbeit one after one manner Exod. 35.22.23 and an other after an other The wealthiest amongst them and such as were best able brought siluer and gold earerings bracelets and Iewels of gold A second sort of people brought blew silke purple scarlet and fine linnen Others in regard of their pouerty brought Goats hayre Rams skins and Badgers skins euery one answerable to his ability No man appeared before the Lord empty and God accepted of the meanest gift that proceeded from a willing heart aswell as the greatest So fareth it with me a poore Labourer in the Lords Vineyard I acknowledge my own wants that I am not able to bring any great and glorious offering yet I haue brought here a small present as it were a little Goates hayre or as with the widdow two Mites to bee cast into the Treasury of God It is the old and ancient doctrine of faith and repentance that I heere entreat of a needfull Subiect especially in these dangerous dayes wherein men labour more for the shewes of godlines then for the power of it for we need not so much to complain of ignorance in this age for many haue knowledge as the want of sincerity I haue endevoured in this short Exposition to set out the nature of true repentance which onely is to bee found in the godly being sound and sincere as also the hypocritical repentance of the wicked which is but for a time not durable nor lasting If my lines be plaine they best answere a straight and an euen leuell The euidence of the spirit is best seene in plainesse And now this poore labour of mine flyes to your Lordship for protection not fearing your iudgement in the allowance or doubting of your fauour in the acceptance thereof for matters of learning are most fitte to bee presented to those that excell therein for as the Prouerbe is Scientia neminem habet inimicum praeter ignorantem so by the same rule may I say Scientia neminem habet amicum Mecaenatem nisi studiosum fautoremque bonarum literarum And although Right Reuerend I know right well that you not onely fauour Religion but are an earnest professor thereof and that I need not exhort and stirre you vp therein yet let mee in most humble manner desire you that as you haue done much good since you came into this place so your works may bee more at the last then at first and that you would still honour him who hath honored you and imploy still those rich talents of learning authority and fauour of your Soueraigne which your great Master hath bestowed on you to the aduancement of Gods glory the good of Gods Church That by you godly and painefull Ministers may more and more be encouraged in their holy calling and that those malicious enemies of Gods truth the Papists may be more and more discouraged and rooted out from troubling Israel They are Babylons Children Blessed are they that dash their heads against the stones Some shall haue the honour I assure my self to be the instruments vnder God vtterly to root them out of this land Let it not passe your hands Who knoweth whether you are come to your place for such a purpose Vse your fauour you haue with his Maiestie to waken his sleeping lawes that as hee hath long sung mercy so hee would at last tune Iustice against the Papists of our land and commaund that his laws may haue their course that they may not beare it on t with full breast go vncontrolled as they doe amongst vs. It is a worke not vnfitting your Lordship being called to be a Gouernour of the Church to incite his Maiesty to this I beseech your Lordship pardon my boldnesse being a stranger vnto you and one of the meanest of the Tribe of Leui within your Diocesse yet one that wisheth all good to Sion Be you still for God in al your wayes and God will bee still for you in all your wayes aduance him still and he will aduance you yea perpetuate vnto you an honourable name and memory amongst his faithfull heere and crown you with an euerlasting crowne of glory amongst his Saints in the heauens Your Lordships in the Lord to bee commanded SAMVEL SMYTH A Table of all the principall Doctrines contained in this Booke VERSE 1. Doctrine 1. AFflictions are of excellent vse to turne vs to God Fol. 6 Doct 2. What counsell it is that wee must giue to others in aduersity Fol. 11 Doct. 3. It is the duty of euery Christian to labour to draw others to God Fol. 14 Doct. 4. A man by sinning turnes from God Fol. 19 Doc. 5 A right vnderstanding and a true acknowledgement of our owne misery the first steppe to Saluation Fol. 25 Doct. 6. Men must deferre no time but repent out of hand Fol. 29 Doct. 1. Mans nature so corrupt that it stands in need of muny reasons to perswade to holy duties Fol. 42 Doct. 2. Gods iudgements must moue men to repentance Fol. 47 Doct. 3. All chasticements and afflictions come from God Fol. 50 Doct. 4. God doth chastice his owne children when they sinne against him Fol. 56 Doct. 1. The mercy of God must lead men to repentance Fol. 63 VER 2. Doctrine 1. IM all our miseries wee must flie vnto God for deliuerance Fol. 74 Doct. 2. Afflictions layde vpon Gods children are neyther durable nor incurable Fol. 78 Doct. 3. All men by nature are dead in respect of any spirituall life Fol. 84 Doct. 4. Regeneration a worke of new creation Fol. 88 Doct. 5. Regeneration begunne must be continued Fol. 92 Doct. 6. Godly by repentance are brought into Gods fauour Fol. 97 Doct. 7. Godly liue in Gods sight Fol. 104 VER 3.

danger alas how should they repent how should they turne to God for if thou couldest see the misery of thy soule and thy wofull estate by reason of sinne if thou couldest see the number and greatnesse of thy sinnes Oh thou wouldest euen tremble for feare Oh let this serue to help vs forward in this most needfull point the right iudging of our owne estate let vs not bee wilfully carelesse herein Wee all haue a hope that it is well with vs. Oh let vs looke to it that this hope of ours make vs not ashamed Rom. 5.5 there is no hurt got by the triall of our selues onely security is dangerous many thousands are now in hell that in their life time thought nothing lesse till they came there Oh then in the feare of God let vs looke to it Wee are all trauellers in one of these two wayes we shall most certainely arriue at one of these two places who would not now bee glad to know in which of these two he is that if hee bee in the euill way he may spedily come out of it if he be in the right way that he may continue his race with cheerefulnesse Well this is the truth of this doubt and I deliuer it vnto you as the truth of God that all which are partakers of life eternall they are the heyres of grace and saluation this is their first steppe vnto it the true sight vnderstanding of their owne wandring that they perceyue themselues that they liue that course of life the issue whereof must needs bee eternall death and that they now stand and wonder at their owne folly extreame madnesse and withall Gods infinite goodnesse and patience and would not bee in that case againe for all the world Well then marke this doctrine doe not lightly passe it ouer but esteeme it as the blessed truth of God that the sight of our owne wandring is the first steppe to eternall light and saluation Well then let me aske thee this question or rather demaund it of thy owne soule Didst thou euer see thy wofull misery the wretched estate wherin thou art by reason of sinne what a miserable sinner thou art out of the fauour of God yea indeed in the state of damnation didst thou euer finde thy selfe to stand in need of Gods mercy and in extreame want of Christs bloud to saue thy soule so as thou hast euen with sighes and teares intreated for the same at Gods hand as for life and death If thou hast not found and felt these things in thee in some measure thy case then is dangerous and fearefull thou didst neuer as yet truely repent the mercy of God belongs not vnto thee Vse 2 We are then to count it a singular fauour of God when he doth open a mans eyes to see his misery and to find himselfe like a lost sheepe to haue gone astray this is the beginning of all grace and true conuersion vnto God to finde our selues empty of grace And therefore this should teach vs to pray vnto God that hee would in mercy open our eyes that wee might see our sinnes and feele our misery and that wee may feele our selues to stand in extreame need of Gods mercy and of euery droppe of Christs bloud to saue our soules and the contrary is a fearefull plague and iudgement of God for men to lye and snort in sinne without remorse of conscience without the sence and feeling of sinne or want of mercy This Dauid and the rest of Gods seruants knew by wofull experience that if they had dyed without repentance they had perished Of all diseases they are most dangerous that are least felt as a Lethargie or dead palsie or the like so it is a most fearefull estate for any man to lie in sinne without the feeling of it for ●●at is a signe that the heart is hardned in sinne A m●● 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

All men by nature are dead in respect of any spirituall life namely dead in trespasses and sinnes sin is the bane and death of our soules for the Wages of sinne is death Death bringeth vs into the full and absolute power of the Deuill that wee are all of vs thus seruants vnto sinne It is plain by the Apostles complaint Eph. 2.1 Rom. 6.23 Rom. 7.14 Rom. 6.16 Gen. 2.17 I am carnall sold vnder sinne and then vnto whom soeuer wee giue our selues as seruants to obey his seruants we are Now that we are all by nature seruants vnto sin and vnto death it cannot bee denied for what was it that God sayd vnto Adam In the day that thou eatest thereof thou shalt die the death As soone as Adam had sinned presently the sentence tooke place and Adam is now become the child of death and eternall destruction became his portion and this is the condition of all Adams posterity there is not the greatest the noblest the wealthiest nor the fayrest amongst the sonnes of men but wee are thus bound till the Sonne make vs free Men are not onely sicke with sinne or wounded by sinne or halfe dead but starke dead bereft of all spirituall sense and motion And this doth the Apostle most liuely effectually set out vnto vs in another place when he sayth Yee were once darknes Eph. 5.8 but now are light in the Lord He doth not say we were in darknesse Io. 3.6 for then perhaps wee might haue come of our selues into the light againe But yee were darknesse Darknesse it selfe yea nothing else but Darknesse and hence againe is it that naturall men are called Flesh not Fleshly but flesh it selfe and the wisdom that is Rom. 8.7 the best part that can bee in a naturall man what is it but Enmitie with God it may bring a man to Hell but it cannot lead him one inch nearer vnto heauen and therefore being thus starke dead in sinne Alas what can a dead man doe to helpe himselfe No more can a natural man moue so much as one finger to procure saluation to himselfe no no being dead in sinne we cannot so much as thinke one good thought much lesse haue wee free will of our selues to seeke for saluation vntil such time as the Lord hath reuiued vs and quickned vs by the Spirit of grace Lazarus in the Gospell had layne dead foure dayes in the graue so as hee beganne to rotte and to stinke yet when our Sauiour Christ cryed with a loud voyce Lazarus Io. 11. come foorth hee arose incontinently and came and stood foorth This is our case and condition yea the estate and condition of euery soule in the world we be starke dead in trespasses and sinnes nay we lye rotting and putrifying in the graue of our sinnes and vntill Iesus Christ by his spirit and loude voyce of the preaching of the Gospell which is the Word of life shal breath within vs the breath of life and reuiue vs poore soules wee cannot moue so much as one little finger to the Kingdome of heauen This may serue in the first place to confute that erroneous Vse 1 Doctrine of the Papists who say that a man hath naturally Free-will in himselfe by vertue whereof hee can dispose himselfe to the worke of his regeneration Condemnes the Doctrine of the Papists touching Free Will whose opinion if it were granted then were the power of God lesse seene in our second birth then in our first birth which were iniurious to the Spirit of God so to thinke for what can a dead man do to his owne quickning and raysing vp from the graue can hee turne himselfe or any way fitte or prepare himselfe to bee raysed surely no it is altogether impossible nay let a dead man haue all the helpe that may be to bee Raysed vp yet vnlesse the soule bee giuen vnto him all is in vaine so fareth it with the naturall man he can by no meanes dispose himselfe to any spirituall action or motion vnlesse some spirituall life be put into him But what sayeth the Aduersary he may giue his consent to his quickning though hee quicken not himsele But say I what consent call wee the consent of a man that is dead but not to stand vpon their presumptuous doctrine of Free wil the which amongst many other points of Popery maintained by them hath lifted vp many so high amongst them with this vaine opinion of their own worthinesse that they find not themselues to stand in need for the Lord to lift them vp Then in the feare of God let euery man and woman Vse 2 and euery mothers child labour to see our misery to see our poore Soules how they lye rotting in sinne let vs Serues to humble vs in that wee are dead till the Lord quicken vs by his spirit seeing wee bee as the poore Flyes in Winter starke dead not able to moue our little finger to heauen pray vnto the Lord that hee would cause the blessed Sunne-shine of his Word and Gospell to shine vpon vs to warme our cold and benummed soules to quicken our dead consciences by the word of Life and the blessed worke of his holy Spirit for so long as God doth not quicken vs nor reuiue vs alas our soules be dead in sinne and this death is the next step vnto eternall death in the fire of Hell And therefore their case is dangerous and miserable which sleepe snort in sin lye starke dead in the graue of sin vntill it please the Lord to reuiue them by the preaching of the Gospell which is the Power of God vnto Saluation to Reuiue and to quicken our dead soules This being so Note we see then it is no maruell though many that are present in the Assemblies of Gods people at the preaching of the Word and yet reape no profite by it the reason is they are dead now sound a Trumpet in a dead mans eare and he heares it not Euen so Esay 58. let the Minister of Gods Word cry neuer so loude lift vp his voyce like a Trumpet men are no more moued eyther with the comforts of the Word or with the threates of the Law then the seates men sit on because they are dead till the Lord doe please to put life into them And as for those that haue eares to heare with profite and comfort blesse God for it and giue him the glory for so great a mercy for certaine it is by nature the condition of all men is alike till the Lord hath wrought in vs the worke of grace and Reuiued vs with the breath of life Oh what cause then hath man by nature to swell with pride or to bee lifted vp with any conceit at all of his owne worthinesse though they haue neuer so many excellent parts of nature as wit capacity strength beauty or outward gifts as riches honour authority c. yet surely men may see that if

shall bee a heape and the mountaine of the house as the high places of the Forrest The false Prophets did not onely procure Gods wrath against themselues but the common people were punished for their sakes It is that which our Sauiour himselfe concludeth of If the blind leade the blinde they both fall into the ditch And in the Reuelation Reu. 3.14 that Church being committed to a wicked man they were guilty of the same sinnes with their Pastour And in those Epistles sent to the seuen Churches in Asia where the Pastor is commended for any vertue so are the people and when the Pastor is reproued for any vice the people also haue part in the same reproofe For such as the Pastors bee such bee the people such as the Shepheards bee such bee the Sheepe In them lyes the bad or the good estate of the Flocke For where the Minister is blinde ignorant and dumbe that neyther can nor will reach where hee is carelesse and vnconscionable liues solely and wickedly how can it chuse but the people must needes bee ignorant blinde and vnskilfull in Gods matters prophane wicked and irreligious This is proued indeed by wofull experience in the World Goe to any Towne or Parrish in the land where there liues a carelesse and vnconscionable Minister an ignorant sot a beastly liuer a miserable worldly man that seldome or neuer preacheth and when hee doth so colde and so raw as good neuer a whitte as neuer the better You shall finde generally sinne to raigne in that place the people like their Pastor blinde ignorant rude so simple and so ignorant in Gods matters that they know nothing of the Scriptures what Faith Sacrament Repentance or New birth meanes no not the meaning of one Article of their Faith or petition in the Lords prayer Seeing the state of a Congregation doth depend Vse 1 so vpon the Pastor This serueth to reproue all such Ministers as take this charge on them and yet not as Gods Ministers to preach the Word to bring good tyding of the Gospell doe seldome or neuer preach the Word of God These the Lord doth not esteeme as Ministers but Murderers not Shepheardes but Wolues they will take the dignity but doe no duty The Prophet Esay cryes out against such Pastors Io. 21. Esay 66. calling them Dumbe Dogges that cannot barke They looke to the Fleece but not to the Flocke Secondly this reproues such as leaue the sincere Milke of the Word of God and teach their own fantasies their owne dreames Toyes and Fables which doe not labour to make the people to vnderstand the sense and doctrine of the Scriptures and hence it comes to passe that though they teach and preach yet they finde little fruit few conuerted because they teach not Gods Message but their owne deuises Thirdly such as are reprooued as in bringing the Lords Messuage and deliuering it to the people seeke not the honour of God and the credite of their Master that sent them but their owne credite and honour Neyther doe they desire to preach Iesus Christ plainely in the euidence of the Spirite but in the intising Words of mans wisedome Yea whereas Saint Paul had rather speake fiue wordes in a knowne tongue to edifie 1. Cor. 14. then fiue thousand in a strange tongue Some there bee who thinke they neuer speake wel vnlesse they speake so as none can vnderstand And here also wee may note the folly of our common people who doe they esteeme and account of as a good Preacher but hee that speaketh eloquentlie in a strange tongue him whom they vnderstand least they commend most And no maruell for they learne nothing at such a Sermon therefore they admire it and commend the man least they should seeme to say nothing Vse 2 Seeing this is so Like Priest Like People Wicked Priest Wicked people carefull Pastor good Sheepe for Knowledge Faith Repentance and Obedience Then wee see that a good Gouernour Pastor and Minister is a singular blessing of God that not onely can but is willing to take all possible paines to doe good to teach in season and out of season to bee like a Cocke first to awake himselfe by reading meditation and prayer and secondly the people by his Crowing like a Candle that spendes himselfe to giue comfort to others such a one is a maruellous blessing of God when hee is bestowed vpon a people for when the Lord would shew his loue to the people hee sayth I will giue them Pastors after my owne heart Such as should watch ouer their soules to feed to instruct and to comfort them Oh how should men with thankefull hearts blesse God when they haue such set ouer them But on the contrary part it is a feareefull iudgement of God to liue vnder such as bee blinde ignorant vnconscionable prophane wicked and irreligious for how can they teach and instruct others that are ignorant themselues And how can they seeke to conuay grace to others Mat. 18. Ier. 3. ●4 that haue not tasted of the worke of grace themselues If the blinde lead the blinde they both fall into the ditch together And by the Prophet Ieremie the Lord there threatneth this as a grieuous plague to giue them naughty Ministers It seemes the Prophet had no reason to accuse the poore people and to complaine of them alas Obiect they did but as the Priests taught them they meant well Answere Neyther the euill life Answere and ignorance of the Priests nor yet their owne intent and purpose could any whit excuse them so long as they liued in sinne But wee see here that the Lord complains of them that hee saw villany in the house of Israel There is the whoredome of Ephraim Israel is defiled Hence then wee learne that neyther the wickednesse of the Priests and Gouernours nor yet the good intent and meaning of the people can please God or any way excuse themselues if men liue in sinne in impietie and prophanesse They are farre wide that thinke their ignorance will excuse them Doct. 2 Ignorance may excuse indeede à tanto but neuer à toto Ignorance may lessen faults but not change their natures Ignorance will excuse none if they liue in sinne sinne shall still be sinne though a man doe the same neuer so ignorantly for as men are commaunded to take notice of the Princes Lawes and being found to trespasse against them their ignorance shall not excuse them so the Lord hath straightlie commaunded vs to take notice of his Lawes that so we may performe our obedience vnto him The Commandement of God to this end is very staight These words which I commaund thee this day Deu. 6.6.7.8 shall be in thy heart and thou shalt rehearse them continually vnto thy Children and shalt talke of them when thou tarriest in thy house and as thou walkest by the way when thou lyest downe and when thou risest vp and thou shalt binde them for a signe vppon thy hand