THis prophesy of Joel. 14. It was directed to the Kingdome of Ju­dah in the reigne of Hezekiah and Manas­ses, after the great o­ver-throw which God brought upon the other ten Tribes, by the King of Asyria, and in it the Pro­phet [Page 2]foretells the Captivity of Babylon, threatens a great Judgement and distru­ction upon the whole Land.

And this Judgement it is described un­der the representation of an army, and that army of Locusts, either thereby in­timating a succession of two sorts of judgements; First of Famine, by a dreadfull swarm of noisome Locusts, that should consume the fruit of the earth. the Second is of war, by the power of the Chaldaeans that should wast and de­stroy Judah and Jerusalem, and carry them away Captive to Babylon.

These two, the breakings of the staffe of bread, or sending amongst them the Sword of the enemy which are Gods two puissant armies against a sinfull Nation: or otherwise, the Army of Locusts, betoken but one Judgement, either that of Locusts, noysome vermine shall come upon their Land like a mighty Army, he destroyed Egypt with such an Army, and verse. 25. God himselfe calls them his great Army or else it signifies the Army of the Chaldeans, and they shall come upon the Land like a swarme of Locusts to wast and destroy.

Thus the Egyptians and Assyrians, are compared to Bees and Flies, Isa. 7.18. God shall hisse for them, and they shall come flying, and light upon the Land of Judah, take them either way, the one is a fit resemblance and tipe of the other, the Locust they are Gods Ar­my, they shall come in battle aray and make spoile of the Land; or otherwise, the Chaldeans they are as a swarme of Locusts, their enemies shall breake in upon them like Caterpillers and Lo­custs, and shall waste and consume, as those creatures do without any resistance. This judgement being denounced against them, the Prophet calls the Jews to re­ [...]entance, that being the onely possible means to divert this judgement.

Flesh and blood indeed, when we heat of Armies of enemies, cast about for o­ [...]her waies to defend them; this seeking [...]o God by repentance, and casting our [...]elves upon his help, they have no list to [...]; when the Assirians assaulted Judah, God offered King Ahaz, this help, no, he [...]ould not trouble God, he would not [...]empt the Lord forsooth, he was so mo­dest [Page 4]as not to be beholden to God for a [...] deliverance; any other way would please him better, as Dominicus Soto tells us, of a ridiculous and superstitious practice i [...] Spain, to drive away Locusts, when those swarms, anoyed the Country, the country people would enter an action against the [...] in their Courts; and Proctors and Ad­vocates, were assigned to plead for them and then the Judge, he sentenced them and did excommunicate and accurs [...] them.

Sure all others meanes without this [...] repentance are of no use, meere charm [...] and mock-helps; neither Caterpille [...] nor Chaldeans, Armies of Locusts, [...] swarmes of enemies, can be driven bac [...] but by repentance; so then the pu [...] ­pose of the Prophet in this Chapter to call them to repentance, and he pr [...] ­scribes repentance suitable to their co [...] ­dition;

First to the condition of their si [...] their sins were generall and nationa [...] they had all corrupted their wayes.

Secondly the judgement threate [...] that was generall, an over-flowing sw [...] [Page 5]as Isaiah calls it. Isa. 28.15. Sword goe through the Land: Ezek. 14.17. An end is comming upon the four corners of the Land. Ezek. 7.2. Now sure the Plaister must be as broad as the sore.

First. So accordingly he invites to a generall and nationall humiliation, it was to be proclaimed by the sound of the Trumpet, vers. 15. not by a knock at a private mans doore, the trumpet was to call together the whole congregation, Num. 10.2. And if ye look to the first [...]erse of this 2 Chap. of Joel, then the judgement comes with a trumpet, it sounds an allarme, it threatens all the in­habitans of the Land; if God threatens with a trumpet, we must call to repen­tance with a trumpet; with as lowd and shrill a sound, that the whole nation may be warned; it must be Zephanies humi­ [...]iation, Zeph. 2.1, 2. Gather your selves together, O Nation not to be desired, it must be like the fast of expiation, which was the yearely fast in Israel, all must numble themselves, it is a day of atone­ment, Levit. 23.28, 29. For to make an atonement for you before the Lord your God [Page 6]whatsoever soule it shall be that shall not be afflicted, in the same day he shall be cut off from among his people; per­sonall, and private humiliation, is not of that prevailing efficacy in generall dan­ger; God tells the Jewes that the prayers of two or three, though never so righte­ous men, Ezek. 14.14. As Noah, Dani­el, and Job, should not divert a judgement from a whole Nation, they might escape themselves; but if the Nation repented not, the whole Land should perish; there is more must go to the removing of a ge­nerall judgement; we may spit out a spark, or one mans diligence may quench a small fire, but when a whole Town is on fire, every man must bring his Bucket. One mans prayer to remove a National Judgement, is as if we go about to quench a raging fire by spri [...]kling a little water out of a casting bottle; see this practi­sed by the Jews, 1 Sam. 7.2. all the house of Israel lamented before the Lord, and see how they expressed and testified it, verse the 6. they gathered together to Mispah, and draw water, and poured it out before the Lord, and fasted on that [Page 7]day, and said there, we have sinned against the Lord, their eies were as buckets, their heads fountains of tears.

And is not a fire kindled amongst us, how many smoaking fire-brands are scat­tered through the Land, we may say of our present sad condition as our Prophet Joel speaks, Joel. 1.2. Hear this you old men and give ear all the Inhabitants of the Land, hath this been in your days, or in the days of your fathers, who can remember such di­stractions in our kingdome, when did this kingdom shake and totter as now it doth; first troubles in the North, when thats quenched, the flame breaks out in Ireland, sparkes scattered amongst our selves, as Ezekiel prophesies, mischiefe shall come upon mischiefe, and rumour shall come upon rumour, Ezek. 7.26. Thus out hu­miliation should be generall, and as it must be generall humiliation, so secondly it must be solemne by the help of a fast not to eat the bread of men.

First to testifie our inward sorrow, the body must be afflicted.

Secondly, by this solemne fast to pro­test our unworthinesse of the least sup­port [Page 8]of life or refreshing, not worthy of the portion (of Whelps) of the crumbs that fall from the table.

Thirdly, to expresse our earnestnesse and importunity of prayer, and calling upon God, that we will lye prostrate be­fore God, take no deniall, not eat bread till he granted our petitions, as Saul vowed, not once to eat till he had obteined his victory; as David vowed, not to sleep or slumber till he had effected his desire, now this duty of repentance and humili­ation, it is pressed upon them by a double motive; the first is the denouncing of judgement, and that not barely foretold, but exactly described in a dreadfull man­ner the more to affect them; God musters up his force and sets them in battle aray, from the 2. verse to the 12. the Chariots of God are 20. thousand, even thousand of judgements, and the Lord is among them to turn the battle to the gate, ah, this will work feare, and fear is a good ingredient to repentance; thus he urges his people to repentance by the present­ing of terrours; Amos 4.12. Therefore thus will I doe unto thee O Israel, and because [Page 9]I will doe this unto thee prepare to meete thy God O Israel; thus Habbakuk was afflicted with the threatnings of judge­ment ch. 3.16. when I heard my belly trem­bled, my lips quivered at the voice, rot­tennesse entered into my bones, and I trembled in my selfe; God lookes for this submission, that we should be start­led at his judgements, the Lion hath roar­ed who will not feare, Amos the 3.8. moved with feare, thats one motive, and that drives us to repentance.

But then he adds a second, and thats hope that draws us to repentance; re­pentance it is a compounded thing of feare and hope, it takes motives, both from Law and Gospell, and yet it workes most kindly by Evangelicall means, thats hope of mercy, and that is the motive in my text, quis novit, who knows, so that the former was an affrightment to repen­tance, this in my text is an incouragement to repentance upon hope of mercy, and in it observe two things.

First the matter of their hope.

Secondly the measure of their hope.

First see the matter of their hope and [Page 10]in it, there are 4 particulars.

First, the matter of their hope is, their regaining of Gods favour, he will re­turn.

Secondly the recalling of his judge­ments, he will repent.

Thirdly, the renewing of his mercies, he will leave a blessing behinde him.

Fourthly, the reestablishment of his worship amongst them, a meat offering and a drink-offering to the Lord our God, thats the first thing, the matter of their hope. The second thing is the mea­sure of their hope, and thats somewhat strange, it is very considerable, it is quis novit who knows. Come we to the mat­ter of their hope.

The first is regaining of Gods favour, that he will return, his turning away sig­nifies his displeasure, that he hath no de­light in us, but is provoked and offend­ed; his returning to us, it is the renewing of his favour, and of his good will to­wards us when he vouchsafes us his pre­sence, and rests amongst us, so then for the understanding the nature of this mer­cy, this return of God will afford us these Considerations.

First, it is the main happinesse of a nation to enjoy Gods presence, to have him dwell amongst us.

Secondly, it is the bitter fruit of sin that causes God to withdraw his presence and to turn away from us.

Thirdly, it is the blessed fruit of repen­tance that recovers Gods presence, causes God to return gratiously to us.

First I say it is the main happinesse of a Nation to enjoy Gods presence, to have him dwell amongst us, this happinesse by Gods presence will appear by three great advantages which his presence, and abode, brings a people.

The first advantage is, Gods presence and abode with a people it is the holiness of a Nation, where he dwells and vouch­safes his presence, that people by vertue of that presence becomes an holy Na­tion, all Holinesse comes by participation it is not inbred in us, but derived from him who is holynesse it selfe, and partici­pation comes by union with him, a peo­ple neare to him are an holy people, he is the Holy one of Israel, and by that neare relation, they are made an holy people to [Page 12]the Lord their God, Deut. 7.6. We see that this presence of God makes a peo­ple holy, even by that legal and cerimoni­all holynesse amongst the Jewes.

First the Land of Israel it was called an holy Land, because God dwelt in it, and vouchsafed his presence in it; he would not have it polluted or defiled; de­file not the Land which ye shall inhabit, wherein I dwell, for I the Lord dwell a­mongst the Children of Israel, Num. 35.34.

2 Jerusalem it is called an holy City because it was the city of the great King, God dwelt in her palaces, therefore it was accounted a sacred, and a holy City, the Temple, because his name dwelt there, 2 Chron. 7.16. I have sanctified this house that my name may be there for e­ver. All other Nations because God was estranged from them, were an un­cleane people, every other Land a pollu­ted Land; here is one great excellency a Nation gaines by retaining of God a­mongst them, they were more to God then all other Nations in the world, a kingdome of Preists and an holy Nati­on; [Page 13]thus we see God promises to dwell in the midst of Sion, Zech. 2.10. And then he tells them (in the 12th verse) that he will inherit Judah his portion in in the holy Land; for this cause the un­cleane were to be put out of the Campe of Israel, Num. 5.3. That they defile not their Campe in the midst whereof God did dwell; while we retain his presence a­mongst us, we are unholy people; but if we cause him to depart, we are as the un­circumcised and a prophane people.

2. A second advantage of Gods pre­sence is, that it is the glory of a Nati­on, it is the high dignity and renown, and honour of a people that God abides with them, as St Paul speaks, Rom. 3.1. What advantage then hath the Jew, what is this dignity in having God so near them? much every way, thus Moses sets out the dignity of the Jews from the near refe­rence 'twixt God and them, Deut. 26.18. God hath avouched thee this day to be his peculiar people, & to make thee high above all Nations which he hath made, in praise, and in name, and in honour, this nearness of his presence he compares (in the 13. [Page 14]of Jeremy, the 11. verse) to a girdle, cleaving to his loins; as a girdle cleaves to the loins of a man, so have I caused thee to cleave unto me, that they might be unto me for a people, & for a name, and for a praise & for a glory: So likewise, Isa. 43.4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee; when God reckons up the dignities of his peo­ple, this is the main, of Sion, it shall be said that he was born in her; thus Mo­ses reminds the Israelites, wherein their dignity consisted, Deut. 10.21. He is thy praise, and he is thy God; many titles of honour amongst men, but this is the tru­ly honourable title that we have a God near to us, Deut. 4.7. What Nation is there so great who hath God so nigh unto them, as the Lord our God is to us; while he vouchsafed his presence to them, how renowned were they, when he withdrew himself and cast them off, then were they a vile people? the hatred and scorn and hissing of all Nations.

A third advantage, that Gods presence brings, it is the strength and safety of a Nation, Psalm 46.5. God is in the midst [Page 15]of her, therefore shall she not be moved; Balaam could not fasten a curse upon Is­rael while God was amongst them, and this incouraged the people of Israel a­gainst the Canaanites, Numb. 14.9. Their defence is departed from them, and the Lord is with us, fear them not, though Gi­ants and Cities walled up to heaven, yet fear them not. So Moses incourages them, Deut. 4.21. Thou shalt not be affrighted at them, for the Lord thy God is among you, a mighty God and terrible. And so on the contrary, when the people would needs go up to fight against the Canaanites, Numb. 14.42. Moses disswaded them, God had then withdrawn himself, Go not up, for the Lord is not among you, Sampson wist not that God was departed from him, Moses laments when God said he would not go with them; so the Psal­mist, Thou goest not forth with our Armies, his presence is our Palladium, our shield and rock, the shields of the earth belong unto God; well then if such good comes from Gods presence amongst us, it is worth the iniquity, wherein doth this presence of God consist, how is he said [Page 16]and known to dwell in a Nation? Go [...] hath a manifold presence.

First his substantial presence, so he [...] present in all places, he fills heaven an [...] earth, Jer. 23.24. The heaven of he [...] vens cannot contain him saith Solomon Stand in aw of him, he is in all places.

Secondly, he hath a glorious presenc [...] there where his glory and Majesty mos [...] appears, that's in the heavens, I wil [...] dwell in the high and holy place, Heaven i [...] his Throne.

Thirdly, he hath a powerfull pre­sence, when he manifest [...] himself by any remarkable work, thus the Israelites que­stioned his presence when they were in want, is the Lord among us yea or no? Jacobs vision made him say, God was in this place.

Fourthly, he hath a gratiou, presence by which he dwells amongst us, I that gratious, and mercifull, and beneficiall presence is that we speake of, there where he dwells.

First, God dwells in a Nation which he chuses to be his peculiar people, th [...] people of his Covenant and Worship, a [...] [Page 17] David said, the Lord hath chosen Jacob to be his inheritance, thus Hosea calls the Nation and Countrey of the Jews, Hosea 9.3. the Lords Land, and the world is his by dominion; but by special pur­chase and possession; so the Church is his, that's like the Lords Demeans.

Secondly the place of Gods delight, that's the residence of his presence, de­light fixes a man to his abode, when we are such a people that God takes plea­sure in us, Here will I dwell for I have a delight in it, Psalm 132.23, 14. The Lord hath chosen Sion, he hath desired it for his habitation, here will I dwell.

Thirdly there we are to reckon of Gods presence, where he settles his fami­ly; that's the usual place of presence and abode, where we see God gathers to himself a Church, is dayly collecting to himself a people to know him and wor­ship him; there we may conclude that God vouchsafes his presence, Christ is thus described to walk amongst the se­ven golden Candlesticks, Rev. 1.13. where it may be said of a people or place as God said of Corinth, Acts 18.10. I [Page 18]have much people in this City, many names amongst you, there resolve that God is pre­sent; when they grow thinner and thin­ner, God is removing.

Fourthly, There we conclude is a place of presence and abode, where a man be­stows most cost, a Lord will keep up all his possessions, so doth God the world, but his choicest care is for his Mansion-house; do we see a people inriched with his choicest blessings, his eyes are over them continually, no favour too dear for them, sure God dwells amongst such a people.

Fifthly, a man is said to dwell where his abode is most constantly; Sometimes God makes in his progress, some excursi­ons into other places, as he did to Nini­ve by Jonah, he may be sometimes as a wayfaring man that lodges for a night, Jer. 14.18. Some rare tokens of pre­sence; but where his Ordinances are con­stantly, and he fixes them, that's the place of his presence, we have done with the first, his presence it is the happiness of a Nation.

Secondly, consider, it is the bitter [Page 19]fruit of sin, that causes God to with­draw his presence, and to turn away from us; this is the malignanant effect of sin in general, that is parts God and us, cau­ses him to withdraw and turn away from us, his delight is to be in the habitable world, to be amongst the sons of men, but sin and wickedness causes him to withdraw and estrange himself from us, thus Cain complained, Gen. 4.14. I am cast away from thy face, So Saul upon his disobedience cried out, 1 Sam. 28.15. God is departed from me; it was the wo­full condition of all mankind, that by nature we are strangers from God, nay without God in the world, so Paul tells them at Lystra, that God suffered all Nations to walk in their own wayes, ne­ver owned or regarded them, our sins se­parate twixt God and us.

Secondly, not only the world of wick­ed men reap this fruit by their sin, but Gods own people find this uncomforta­ble desertion, when they grievonsly of­fended, he turns away from them, this Moses shewed them a visible resem­blance of, Exod. 33.7. the people there [Page 20]had sinned against God, then it is said, Moses took the Tabernacle and pitcht it without the Camp, afar off from the Camp; thereby signifying Gods displeasure a­gainst them, and his departure from them, as appears, the Tabernacle was to be in the midst of the Host; but he was offended and withdrew himself.

Thirdly, may not onely his visible Church, but even his darling Saints find this wofull effect, that their sins brings upon them, that God stands aloof off, and withdraws from them; how often doth David mourn for this, and pray a­gainst it, Psalm 10.1. Why standest thou afar off O Lord, Why hidest thou thy self in time of trouble, Psalm 38.21. Forsake me not O Lord, O be not far from me, upon his sin of adultery, O cast me not away from thy presence, this the Saints find often & feel if they turn unto folly, God stands afar off, not to hear them, nor to help them, not to own them; Tertullian gives a reason, the holy spirit is a deli­cate thing, it will not rest in a defiled soul.

Fourthly, especially some sins of his [Page 21]people are of higher provocation, set him off from us.

First, as blood, and oppression and violence, that cast off Cain; so God sayes he would remove Judah out of his sight for the bloodshed of Manasses, When you make long prayers I will not hear you, your hands are full of blood, Isa. 1.15. verse.

Secondly, a secure neglect of Gods offers of grace, that turns him from us, when he stretches out his hands to us, and we will not come into him, then said God I will get me to my own place. This cost the Spouse sorrow, when Christ knockt, and she refused to open, Cant. 5.6. At last I opened to my beloved, but my beloved had withdrawn himself, and was gone.

3 Thirdly, falseness in his covenant, or [...]upting of his Religion, that turns him [...]rom us: So what that works, Zach. 11. [...]. My soul loathed them and their soul also [...]bhorred me, it was the casting off of the [...]sraelites, Psal 106.39.40. They were de­ [...]led with their own works, and went a who­ing with their own inventions, then he [Page 22]abhorred his own inhetitance; it made him forsake the tabernacle in Shilo, the tent which he had pitched amongst them, 78.60.

Fourthly, incorrigiblness in the use of the means of reformation, when God strives with them and they resist him, it was the case of the old world; his spirit should strive no more with them, but he cast them off. They rebelled against him and vexed his holy spirit. Isa. 63.10. Therefore he was turned to be their enemy and he fought against them, thus God is giving over Judah as desperate, Isa. 1.5. Why should ye be smitten any more.

Thirdly, consider it is the blessed fruit of repentance, that it can recover God presence, causeth him to return gracious­ly to us; when I name repentance, I un­derstand, a reall, cordiall, spirituall re­pentance, that, and that onely can regai [...] Gods favour, and return him to us; tha [...] you may the better acquaint your selve with this necessary and soveraign duty not to enter into any large discourse o [...] the nature of it, this solemn repentance will require of you these three actions.

First, humiliation; Secondly, lamenta­tion and deprecation; Thirdly, reforma­tion.

I will exemple to you out of the repen­tance of the Ninivites.

First, they put themselves to great hu­miliation, the King himself rose from his throne, laid his robes from him, and co­vered him with sackcloth, and sate in a­shes, nay, man and beast were covered with sackcloth, prostrating, & debasing them­selves before an angry God; we must put our mouthes in the dust, to be ashamed, and abasht, and abhorr our selves in dust and ashes; thats their humiliation.

Secondly, their lamentation or depre­cation, they cried mightily unto God; Jonah 3. vers 8. The spirit of lamentation and supplication must abound in us; not ordinary perfunctory prayers, but we must strive and wrestle in prayer, as it is said of Jacob how he prevailed with God, he had power over the Angell and pre­vailed, he wept and made supplication unto him, Hosea. 12.4.17. This God pre­scribes to the Priests, let the Priests the Ministers of the Lord weep between the [Page 24]Porch and the Altar, and say spare thy people O Lord.

Thirdly, their reformation, thats a main point in the Ninivits repentance, let them every one turn from his evil way, and from the violence that is in their hands, violence that was the sin of Nineveh, it was an oppressing people, it was that which mainly prevailed with God, see verse the 10. God saw their works that they turned from their evill way, and God repented, he saw their humiliation, he heard their lamentation, but yet that which pleased him best was their refor­mation; thats the fat of the sacrifice; is this the fast that I have required or cho­sen, a day for a man to afflict his soul, to bow down his head like a bull rush, and to spread sackcloth and ashes under him; is not this the fast that I have chosen, to loose the bands of wickedness, to let the oppressed go free, Isa. 58.5.6. Such re­pentance is like to prevaile with him, let him be turned away he will draw near to us and vouchsafe us his presence, see two places, Psal. 38.18. The Lord is nigh un­to them that are of a broken heart, & saves [Page 25]all such as be of a contrite spirit, Isa. 57.15. I dwell in the high and holy place, with him also that is of a contrite spirit, revive the spirit of the humble.

First, repentance so pleases him that the very thoughts and intendments of repen­tance prevaile with him, thus David found it: Psalm 32.5. I said I will confess my sins unto the Lord, and thou forgavest the iniquity of my sin, so God promised before you speak, I will hear and an­swer you.

Secondly, the imperfect acts of repen­tance prevaile with him, if true and sin­cere though not according to the purifi­cation of the sanctuary, David cries out I have sinned, presently God absolves him.

Thirdly, nay God is so propitious to repentance, that even outward repentance (if it be serious) hath some good success with him for the escaping of temporal judgements; Ahab was a wicked man, his sorrow was not for sin, but for fear of pu­nishment, yet God passed by him for that time upon his humiliation; so the Isra­elites repentance, Psalm 78. Was an un­sound [Page 26]repentance, yet upon that he was so mercifull that he would not destroy them.

First reason, it is the property of a gracious nature to relent upon submissi­on and deprecation, not to be implacable and revengefull, it is so with men, how much more is God graciously inclined, he is slow to anger, ready to forgive; two rare properties amongst men, those that are soon angry, if they be soon pleased, we count them good natures, on the con­trary they go too often together, hardly angered and hardly pleased; but God is hardly angered, soon pleased; if thy bro­ther comes and say it repents me, forgive him.

A second reason, especially when the breach is amongst friends, then love will be soon revived, thus it is twixt God and his people, though he be angry, yet he remembers his old loving kindnesses, as Isay. 16.6. I will remember the daies of thy youth, twixt God and his people, there is a league of love, and love it is soon intrea­table, repentance removes the matter of Gods anger and displeasure, fire burns no [Page 27]longer then the fuell feeds it, our sins are the fuell of his wrath, repentance removes them, and his wrath ceaseth, namely it is his own gracious covenant, the sweet con­descension of the Gospel, he hath condi­tioned with us, if ye repent, he will be mercifull we owe it to Christ, and the Gospel, thus our Repentance prevailes with him.

Come we to the second particular of this hope that he will repent, thats ano­ther gracious effect of our Repentance, it will cause God to repent; a strange work to see God repent, Repentance it is for man, and for sinfull man, God is not as man that he should repent. 1. Sam. 15.29. Repentance it is but in two cases, neither incident unto God.

First, when any thing happens upon our actions which we did not foresee, God is not mistaken, known to the Lord are all his works from the beginning.

Secondly, when we do that which we do not approve, Gods works are all holy and unblameable, why should he repent? and yet we see the Scripture uses this language, it repented the Lord that he had [Page 28]made man, and it grieved him at his heart. Gen. 6.6. So it is said in Samuel it repent­ed the Lord that he had made Saul King. 1. Sam. 15.35. Not that God hath those motions and affections which we find and feel when we repent.

For first Repentance changes us, there is no change in God.

Secondly, Repentance afflicts us, God is not subject to any sorrowfull afflicti­on.

Thirdly, Repentance condemns and blames that action of which we repent, all the actions of God are just and holy, and unreproveable; it is a speech after the manner of men, not that God hath the affections of Repentance, but he exercises those actions which in man do flow from Repentance; when God changes his deeds and dealing with men, then the Scripture saith he repents; Repentance in God im­ports a change in some affect of his, no change of his minde, Gregory saith he is said to reverse his sentence, but not to alter his Councel; or take it thus, Repen­tance hath a double aspect, first, it looks backward to what hath been done, so it [Page 29]is Nolle fecisse, I wish I had not done so, this action is not in God, he is never sorry for what he hath done.

2. Repentance looks forward and so it is Noble ultra facere I wil do so no more, this God assumes to himself. I will punish no more; I will change my dealings, bless where I cursed, promise where I threat­ned, yet we must not part with this sweet expression of Gods repenting toward us, we see God clothes himself with this repent­ing and melting affection, it repented the Lord because of their groanings, Judges. 2.18. He repented according to the multi­tude of his mercies, Psalm 106.45. So God threatens many Judgements, then adds, the Lord repented of this, it should not be, Amos 5.7. See how Gods relenting and reversing his threatnings, agrees with his repenting.

First, in all their afflictions, he was af­flicted, Esay. 63.9. How doth he seem to condole their punishments, She hath re­ceived of the Lords hand double for all her sins, Isa. 40.2. How shall I give thee up Ephraim, my heart is turned within me, my repentings are kindled together.

Secondly, that is another expression of [Page 30]Repentance to break off the curse that was intended, thus God assumes Repen­tance, if he hath punished, he will cease from punishing, if he hath threatned he will cancel his threatnings, if he hath pas­sed Sentence he will reverse it, he desires to repent of the evil he hath purposed a­gainst them.

Thirdly, he that repents is angry with all that provoked him to do what he re­pents of, or were helpers, or instruments in the doing of it, thus doth God all those that had any hand in afflicting o [...] his people, he is highly displeased with them, as a Parent casts the rod into th [...] fire; he will afflict, those that afflicted his people: thus God threatens Edom Thou shouldest not have looked upon th [...] day of thy brother, in the day that he became to be a stranger, Obad. 12. verse: thus Go tells Abraham, The Nation that shall op­press them I will judge.

Fourthly, he that repents of what [...] hath done, will do the quite contrary so God repents over his people, hath [...] affrighted them with threatnings, [...] will refresh them with promises? Ha [...] [Page 31]he afflicted them with punishments, he will comfort them with blessings, He hath wounded us, and he will heal us.

Fifthly, a true penitent will vow the contrary, so doth God swear to them to spare them; for this is as the waters of Noah unto me; For as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee nor rebuke thee, Isaiah 54.9.

Sixthly, a true Penitent will not one­ly do the contrary, but do a great deal more, redeem his former action by a double amendment, so God repents of afflicting his people, for a little anger a great deal of love and mercy, For a small moment have I forsaken thee, but with great mercies will I gather thee, in a lit­tle wrath I hid my face from thee, but with everlasting kindnesses will I have mercy upon thee, Isa. 54.7, 8.

3. The third matter of their hope, is he renewing of his mercies, he will [...]eave a blessing behind him, here is a [...]hird benefit, by repenting, it gives us [...]ope to recover his former mercies, it [Page 32]prevails with God, not onely to free [...] from judgments, but to store us with bles­sings, this good we get by turning an [...] repenting, we shall not be losers b [...] Gods Judgements and afflictions, it i [...] here graciously promised, verse 25. [...] will restore to you the years that the Locust have eaten, the Canker-worm and the C [...] ­terpiller and the Palmer-worm, my grea [...] Army which I sent amongst you, not onely no more annoyance by them, but yo [...] shall regain your losses, not feel th [...] smart of former Judgements, these a [...] the welcomes that Repentance finds a Gods hand, it doth not barely set us i [...] the state we were before, but betters o [...] condition: thus the loving father recei­ved his Prodigal, Luk 15. and not onely pardons him, but embraces him, not on [...] ­ly cloaths him, but adorns him: this is th [...] Superperdium of mercy, this is the dow [...] ­ry of Repentance; where he pa [...] ­dons, he doth not onely take off hi [...] Judgements, but brings mercy upo [...] them; is this the manner of me [...] O Lord, we count it fair favour to e [...] ­cape deserved punishment, but over a [...] [Page 33]above to be laden with mercies; and the manner of expression is to be ob­served.

First, It is called a blessing.

Secondly, a leaving a blessing behind him.

First to leave a blessing, no doubt they meant plenty and abundance, that which the Locusts had not already devoured; First this speech acknowledges our being undone, and desert to lose all; that's one fruit of Repenrance; If we enjoy any comfort it is his goodness, a true penitent confesseth he hath forfeited all, it is his goodnesse that he takes it not.

Secondly, see how Repentance hath purified and refined their Language; Prosperity, Plenty, the fruits of the earth were our own before, all in Esau's stile, I have enough, or in Nabal's, My bread and my flesh, it is either Natures bounty, or the fruits of our labour, all of our own acquiring, thus we over possesse the things of this life, but when we repent the Prophet will teach us to call them as they are, blessings from his holy hand, our peace, before it was the wisdome of [Page 34]the State, or the dread of our enemies, or our riches and strength; but after a judg­ment, Repentance will teach us to call them as they are, blessings from God, and to whom to ascribe it.

Thirdly, see how Repentance will cause us to set a right estimate upon them, not so much to own them, as com­forts, as love them as blessings, that is to take comfort in them as fruits of his hand, pledges of his favour, seals of our Reconciliation.

Fourthly, it will point us to the true Author, they are not fortune, but his hand leaves them to us, not our enemies, not the Surplussage of a judgement, but he hath commanded a blessing for us.

2. It is said, leaving a belssing beind him, What means that? It hath three powers in it, in it are three intimations.

It sets out the just order of blessing, First, favour, then fruit of favour, Re­pentance. First aims at recovering of favour, Pardon my sin, O Lord, cast me not away from thy presence, most anxious for that after, that it hopes and expects other mercies, Oh a true Penitent prises [Page 35]Gods favour better then life it self, or the means of life, other means are ad­ditions, it is an unworthy love to love God for his blessings, and for himself.

Secondly, it sets out the measure of blessing; Repentance counts it an high favour, though God afflicts us, yet that he doth not consume us; though the Lo­custs come, or any other judgment, and God means to chasten us, yet it shall be in measure; it is our comfort, that when he punishes, that he remembers mercy not to suffer his whole displeasure to rise, that he punished us in judgment, not in fury, this Isaiah acknowledges, Isa. 1.7. Except the Lord had left us a small Remnant, we had been as Sodome; so Jeremy acknowledges this mercy in the captivity, That we are not utterly consu­med: So God promises Ezech. 14.22. Yet behold, there shall be left a remnant, both sons and daughters.

Thirdly, it shews the continuance; though he chastise us, yet he leaves a bles­sing, it is a comfort to a Penitent, that God reserves mercy till afterward, that his anger it is like a Land flood, non du­rabit [Page 36]aetatem, that he will do us good at the latter end, after our chastisements, as it was a great incouragement, that Je­remy was commanded to purchase at A­nathoth, fields shall be bought, here is the contrary vicissitude of Gods dealing with the wicked, he may begin in mer­cies, but he will end in judgements; contrary with his Church, he may begin with chastisements, but it shall close up well; he will leave a blessing behind him, Job's portion, his captivity was re­turned to do them good.

Fourthly, come we to the fourth mat­ter of their hope, a meat offering and a drink-offring to the Lord our God, that's a main blessing, they hope to recover by their repentance, it is a pregnant prayer, and many particulars in it.

First, the end they aim at in seeking deliverance from their enemies; that they might appear in his Temple, and worship him; if then we ask peace and safety to the purpose, that we might enjoy opportunities of serving of God, let him have the glory, so Zachary teaches u [...] this Lesson in the 1. of Luke, 74, 75. [Page 37] That we being delivered out of the hands of our enemies might serve him without fear, in holinesse and righteousnesse before him all the dayes of our life, it troubled David that he was excluded the house of God, Paul teaches us to pray for our Governours, 1 Tim. 2.2. That we may live in peace and quietnesse in all godli­nesse and honesty, peace without piety it is a carnal peace; this made David pray for the peace of Jerusalem, Our feet shall stand in thy gates. Peace is Gods hedge, about his Church, if his service prosper not break down the hedge.

Secondly, it is the fruit of our Repen­tance to offer meat-offerings, what were the Sacrifices of thanksgiving, Psalm 51. I, when we have appealed by Repentance, then our Services and Sacrifices shall be accepted, till we be reconciled, all our oblations are abominations, he will not smell in our solemn Assemblies; incense is an abomination, but repent, and then God accepts thy offerings, an impeni­tent sinner is as if he blessed an idol when he prayes, but the penitent shall speed.

Thirdly, it is the Dedication of a bles­sing, [Page 38]they hope for a blessing behind him; of plenty if they may see, they will devote it to his worship and service, plenty every man wishes for, but wilt thou serve God, honour him with thy riches, the failing of this foretells all, because thou servest not the Lord thy God with gladnesse of heart for the a­bundance of all things, therefore thou shalt serve thine enemies in hunger, Deut. 28.47, 48.

First, it is an holy care for Gods pub­lick worship that it be maintained; God challenged the Jews for it after captivity, the times was not to build the Temple, but to stay till they had store, build pri­vate houses, let Gods house lie wast, see they aim at that, if we may have Gods worship, it is all they aim at; brown bread and the Gospel is good fare.

First, God shall have the glory:

Secondly not verbal, but with cost too.

Thirdly, and not a present but pro­vide for a lasting worship, so much of the matter.

Secondly, the measure of hope, who knows; a strange kind of incouragement, [Page 39]yet sometimes in Scripture this form is used. I find four places, the first is Jonah 3.8. Who can tell if God will turn and repent, it was the speech of a heathen King to a heathen People, not acquaint­ed so well with Gods dealings, the second is Daniel 4.27. Break of thy sins it may be a lengthning of thy tranquility; the third is this of Joel, the voice of the Pro­phet to the people of God. The fourth is Zeph. 2.3. Seek the Lord ye meek of the earth, it may be ye shall be hidden in the day of the Lords wrath, it is but a may be, though the voice of the Prophet to the heathen people, it is a strange speech seeming contrary & inconsistent.

First, with Gods goodnesse, it is an ex­cellency in every good nature to be easie to pardon, which of you that are evill know how to forgive; yet the King of Israel, much more the God of Israel is mercifull.

Secondly, inconsistent with his present invitation to Repentance, he prescribes Repentance, peradventure who prescribes Physick, so Jonas thought him ready to pardon.

Thirdly, inconsistent with the incou­ragement in Isa. 33.13. The Prophet reckons up all Gods sweet Attributes, now seems to crosse all and dishearten [...] their Repentance, by quis novit he will aboundantly padon, Isaiah. 54.

Fourthly, it seems contrary to his ab­solute covenant and promise to pardon penitents, Ezek. 18.21. If the wicked do that which is right he shall live, it is the Tenor of the Gospel, what shall we think of it, even this promise, and even this half promise and intimation may be usefull.

First, it shews the grievousness of sins, great sins are hardly pardoned, Simon Magus.

Secondly, it shews the hope that is left, after sin our hopes are much weakned.

Thirdly, it shews the difficulty of the benefit, we may be in such danger.

Fourthly, it shews the uncertainty of temporall freedom.

Fifthly, it shews mercy, and to be un­done if we cannot challenge it. Here are two things the lowest step of hope, if we have no more, yet hold this, I will wait and pray, if I cannot get assurance.

Secondly, we when we have sinned a­gainst Gods covenant, then we have no­thing to pleade, but quis novit, who knows; not according to thy covenant.

THis Psalm; Ingratiarum actione pub­lica. w [...] may term it [...] Psalm of record or a Psalm t [...] bring to remembrance, 'tis an holy Pane [...]gyrick or a song for the whole Nation o [...] people of the Jews; a solemn recitall o [...] the many memorable passages in tha [...] Common-Wealth from their first se [...] ­tlement, [Page 43]and it hath been the wisdom of Kingdoms & Common-Wealths to have their Chrongraphos, those that should record and register the severall passages and affairs of their State, to keep upon record their beginnings and foundation, their Acts and Monuments, the good and [...]ll events that have be [...]ided them, and ac­cordingly the wisdom of God authorized and imployed his sacred Penmen and Se­cretaries to inroll and register up the se­ [...]erall passages of the Church, and to [...]ansmit them to posterity, in particular, [...]esides those sacred Annals of his Church [...]ontained in the Historicall books of Scripture, the holy Ghost hath purpose­ [...]y framed, some more summary and com­ [...]endious, but yer full and perfect relati­ [...]ns of the affairs of his Church, and this [...]kewise composed and framed into songs [...]nd psalms, to make them more fit carri­ [...]ge for memory, and that by the pleasant­ [...]esse of them they might sink more [...]eeply into their hearts, & more strongly [...]ffect them. Thus Moses after all his Ser­ [...]ons, and commemorations made to the [...]eople, 32. Deut. Of Gods dealings with [Page 44]them & their carriage towards him, at l [...] he composed a song, and it to the peopl [...] and commends it to posterity as a lasti [...] Monument for all generations, thus [...] poets among the heathen (whom Tit [...] Paul, calls their Prophets) had carmi [...] seculario, their state songs comprisi [...] the affairs of their Common-Wealt [...] answerable was that sweet singer of [...] ­rael, the Prophet David is studious [...] frame such sacred songs; as first this pr [...] sent Psalm, so again the 89. Then th [...] 105.106.107. All publick Psalms a [...] songs of commemoration; David do [...] that which the Prophet Isay speaks o [...] Chap. the 5.1. I will sing to my well-b [...] loved a song of my beloved touching b [...] vineyard, I termed it a Psalm of record or of commemoration, & so it is, if we respect the materialls of which it consist [...] tis a recitall of Gods gracious dealing towards his people and of their ungrac [...] ous dealings towards him again; but ye [...] I find another name given by the Psalmist; 'tis called Maschil in the title [...] the Psalm, and that name respects th [...] end and purpose of it. Maschill is [...] [Page 45]Psalm to give instruction; 'tis not onely [...]istoricall but Doctrinal, even these Hi­ [...]oricall parts of Scripture are not onely Gods day book to tell us what hath pas­sed before, but they must be to us a Law [...]ook to teach us what we must do, 'tis [...]ot onely a Psalm to bring to remem­brance which is the title of 38. and 70. Psalms, but Maschil a Psalm for instru­ction, when he commemorates his ancient [...]ercies to their fore-fathers, thats Mas­ [...]hill a Psalm of instruction, we have heard with our ears O Lord, and our fathers have [...]old us, what works thou didst in their days, [...]n the times of old, what is the instruction of that, it should teach us confidence in God; Psalm 7.1. That they might set their hope in God. When he commemo­rates ancient deliverances from persecu­tions and enemies, thats Maschill a Psalm for instruction, to look for the like deli­verances from him in our dangers and distresses, many a time did he deliver them, then deliver us amongst the hea­ [...]hen, Psalm. 106.477. When he com­memorates the wicked and ungracious courses of their forefathers, thats Mas­chill [Page 46]a Psalm of instruction, to avoid thei [...] fathers sins, not to be as their forefather a stubborn and rebellious generation that set not their heart aright, and whos [...] spirit was not stedfast with God, and thi [...] instruction was not onely for them, tha [...] the after times of the Jews should make a profitable use of the former times, bu [...] it reaches to us Christians; Saint Pau [...] tells us that the times of the Jews concer [...] us Christians, Rom. 15.4. Whatsoever things were written before time, were writ [...] ten for our learning, and again, 1 Cor. 10 [...] He acquaints them what befell the Jews then adds verse the 6. These things were written for our examples, to the inten [...] we should not lust as they also lusted, and then telling them of the Judgments tha [...] befell the Jews, in the 11. Verse he saith, these things hapned to them for exam­ples, and they were written for our admo­nirion, so then this Psalm sets forth the great disobedience, and stubbornesse o [...] the people of Israel under Gods govern­ment.

First, it upbraids them with forgetful­nesse of his mercies.

Secondly, it objects unto them their [...]proficiency and untractablenesse even [...]y miracles.

Thirdly, it reminds them of the pro­bane abuse of his patience.

Fourthly, it reproves them for their [...]corrigiblenesse by his chastisements.

Fifthly, it shews them withal the false­ [...]esse and unsoundnesse of their hypocri­ [...]icall Repentance.

The Text it contains this last, and so [...]ake the purpose of it to be Gods censure [...]nd reproof of the Jews unworthy Repen­ [...]ance, and in it observe these two parti­ [...]ulars.

First, the severall Acts of their Repen­ [...]ance.

Secondly, the many defects and faults [...]f their Repentance.

The first, will shew us, how farr they [...]ent in the practise of Repentance.

The second, will discover their fal­ [...]ings, how much they came short of a [...]ue spiritual saving Repentance.

First, the Acts of Repentance, which [...]ere they performed, they are four.

First seeking they sought him.

Secondly, returning, they returned.

Thirdly, inquiring they inquired ea [...] after God.

Fourthly, Remembring, they remem­bred that God was their strong rock, a [...] the high God their Redeemer; these as the four Acts and exercises of their Re­pentance such as they were.

Secondly, the Text sets out the defect of their Repentance, how much they fai [...] ­ed in it, they likewise are four.

The first defect and fault of their Re­pentance twas untimely, delayed Repen [...] ­ance, thats implied in this word when no [...] till such a time, then, not till then.

Secondly, twas an inforced Repen [...] ­ance, not ingenuous and voluntarily un­dertaken; twas extorted by plagues, the repented when they were under the ro [...] ­nay under the sword, twas when he sle [...] them.

Thirdly, twas an unsound Repentanc [...] not true and sincere, but fained and act [...] onely, 'twas a flattering and lying Repen­tance, they flattered him with their mou [...] and they lyed unto him with the [...] tongues.

Fourthly, 'twas a momentany, transi­tory, unsettled, unconstant Repentance not firm and lasting, their heart was not right with him, neither were they sted­fast in his Covenant, these foure faults.

First, untimely and backward.

Secondly, inforc't and extorted.

Thirdly, unsound and dislembling.

Fourthly, vanishing and unconstant.

These are usually linked together, one draws on the other, these four twists makes up Esays Cart rope of sin.

First he that puts off & procrastinates, and delayes his repentance, he will never bethink himself of it, or set himself to [...]it, till some judgement awakens him and constrains him to it.

Secondly, he that repents not but by constraint, and when he is under the lash, usually, if he look not well to it, it will be but a shew of Repentance and outward humiliation, and no better.

And then lastly, unsound Repentance will never prove lasting Repentance, he will soon be weary of it, and return to his former wont again,

Come we to the first, briefly take [...] view of the Acts and exercises of their Repentance; seeking, returning, inqui­ring after god, and remembring of him. Actions all of them in their own nature good, all of them if rightly performed penitential Acts, good ingredients into Repentance.

First put them together, they are such acts as accompany Repentance, and will afford us a double meditation.

The first meditation arises by way of supposition.

The second by a direct position.

First, by way of supposition; these actions of seeking, returning, enqui­ring, remembring, being acts, and du­ties, and exercises of Repentance, they all suppose the quite contrary actions that accompany our sinning, as thus.

First, when we repent we set our selve [...] to seek God, therefore when we com­mit sin we part with God, repentance that's a seeking, therefore sin and wicked­nesse, that's a losing of God.

Secondly, in Repentance there is a re­turning to God, 'tis a work of conver­sion, [Page 51]therefore in our sinning there is a departing from God, and a forsaking of God, that's more, forsaking is more then a losing.

Thirdly in Repentance there is an in­quiring after God; therefore in a course of sinne and before we repent we never think of him, but sleight and neglect him.

Fourthly, in repentance there is a remembring, there is a remembring of God and of his mercies, therefore by sin we do not onely not actually think of him, but we grow into forgetfulnesse of God, we have no remembrance of him, these four evil effects of sin, take notice of them by sinning against God.

First we lose him, nay we forsake him, nay we never so much as think of him, nay we remove him out of our memo­ries we utterly forget him, here's the condition of a stubborn and a wilfull sinner, a man that lives and lies in sin, he doth wretchedly cast off all com­munion with God, rejects and abandons him; though he may have some vanish­ing notions of God, yet to all good pur­poses he is an arrant Atheist, without [Page 52]God in the world, no interest in him, no effectual cogitation of him, this esti­mate the Scripture puts upon a wicked people.

First it calls them forsaken of God, a [...] sinfull Nation, they have forsaken the Lord, Isa. 1-4. So your fathers have for­saken me, Jer. 16.11. as Saints are a ge­neration of Seekers, so these are a gene­ration of forsakers.

Secondly the Scripture calls them de­parted from God, Ezek. 6.4. They have departed from me with a whorish heart: David describes a wicked man, Psalm 18.21. I have not wickedly departed from my God, there is a wicked departure, the A­postle forewarns them of it, Heb. 3.12. Take heed of an evil heart, to depart from the living God.

Thirdly, the Scripture calls them re­volters, Isa. 31.6. The children of Israel have deeply revolted, they are grievous re­volters, Ier. 6.28. The Scripture repre­sents them, as thrusting God from them. Cause the Holy One of Israel to cease from before us, Isa. 30.11. and for the matter of inquiry or thought, [Page 53]or remembrance of God, the Scripture makes this the mark, and guise and Cha­racter of a wicked man, to lay aside all thoughts of God, the wicked through the pride of his countenance, will not seek after God: God is not in all his thoughts, Psalm 10.4.5. God is far above out of his thoughts, he tushes at the name of him; Pharaoh said that which every wicked man thinks, who is the Lord, I know not the Lord, Exod. 5.2. Ye that forget God; 'tis a wicked mans description, all the nati­ons that forget God; it should beget some sad thoughts in us were there nothing else in sin, no other mischievous consequences following it, it should strike upon the heart of obstinate sinners; what while I live in sin am I no better then an Atheist? Is this the fruit of all my courses, do they utterly estrainge me from God? I lose him and the thoughts of him, and the re­membrance of him; yes that thou dost; thou mayest go for a Christian, and be reckoned amongst the people of God, and seem to a vow him and to be acquainted with him, but while thou livest in thine impenitency, thou art wholy estranged [Page 54]from him even the children of God, in their failings and infitmities they finde these sad effects partially, and in some de­grees; not a fault that they commit, but it sets them off some degrees from God; it weakens their hold of him, they lose him in part; it dumbs their thoughts of him, it dulls their remembrance of him; but a wicked man in an impenitent course, hath all these mischiefs in extre­mity; thats the first meditation, their supposition.

A second meditation is by direct inference and position, that true Repen­tance will inforce upon us a seeking of God whom by sin we have lost, a return­ing to God whom we have forsaken, an inquiring after God whom we have neg­lected, a remembring of God whom we have forgotten.

First, it will put us to a seeking & thats the first act of estimation, it values that it seeks; if we count it as good lost as found, no great matter whether we hit or misse there will be no seeking; if we meet with it by chance; well & good, but lightly va­lued, is but lightly sought for; it must be [...] [Page 55]precious pearl that the Merchant seeks for, Math. 13.45. When we come to this resolution, if we misse of Gods favour we are undone, if I find it again, I am made for ever, then we seek as we should, because we value it as we should, thy favour is bet­ter then life it self, Psalm 63.3. See how David valued it, be not silent to me, least if thou be silent to me, I become like them that go down into the pit, Psalm 28.1. It is death to misse him; better then life to find him.

Secondly, it will put us to a seeking, thats an act of diligence, search implies labour, and anxiety, and all possible indea­vour, such are the seekings of Repen­tance; not a few flugish wishes, but it will be active and industrious, it lights up the candle and sweeps the house, Luke 15.8. A penitent soul will give no rest to it self, till it have recovered God and his favour thats the seeking God will accept, ye shall seek and find me, when ye shall search with all your hearts, Jer. 29.13. Not the lasie seeking of the spouse, In my bed by night I sought him, but I did not find him but when she gets up into the streets amongst [Page 56]the watch men, then at last she finds him, thats the first.

Secondly, it will put us to a returning, it will make us tread over all our steps, and strainings and wanderings from God with sorrow, and undo what we have done be­fore; do the quite contrary, it will make us resolve with the Church in Hosea 2.7. I will go and return to my first husband, for then it was better for me then now, so again Hosea 6.1. Come let us return unto the Lord, it is called a conversion, a full and pregnant word, not a meer aversion from sin, Repentance it is not a meer cessation and giving over what we did before, and then rest, a man thats out of his way re­covers not himself by a meer stop and stay, no, he must go back again.

Secondly, 'tis not a meer diversion, give over this sinfull course and turn into ano­ther, I will be no more prodigal, but I will fall into some other carnall or sen­suall practise.

But 'tis Thirdly, a full conversion, that brings him to the first point from which he strayed; thus Ieremiah, 4.1. Directs, If thou wilt return, O Israel, saith the [Page 57]Lord, return unto me: it brings a man round about, makes him a quite other man, Re­pentance it will put us to inquiring, thats a busie work, inquiring and searching di­ligently, Saint Peter in 1. Peter 1.10. Puts them together, our Saviour calls it; seeking, and asking, and knocking, con­sulting with others that can direct us, thus the penitents in the Acts of the A­postles. Acts. 2.7. enquired of Peter and John, Men and brethren what shall we do? help and direct us, so the penitent Jayler, Acts 16.30. Sirs what must I do to be sa­ved? the Prophet Jeremiah shews them this duty, stand in the paths, and ask for the old paths, where is the good way; and Isaiah quickens them to this inquiry, Isaiah 21.11.12. Bids them enquire of the watchman, and what saith he, if ye will inquire, inquire, that is do it, and do it a­gain, do it to some purpose; enquire of the guides that God hath set up. Enquire of those that have strayed and wandered, and lost him & now have found him; what course took they, and it must be early, take the wings of the morning; early beginings may do much. Isaiah gives us this Item, the [Page 58]watchman saith the morning comes, and al­so the night, if yee will enquire, enquire, returne and come, the dayes are short, the morning spends, the night hastens, early seekers seldome misse, but late begianings most commonly fall short.

Fourthly. Repentance it will quicken our memories, they remembred that God was their rock, and the high God their Redeemer, it will make us recall to mind all the goodnesse of God towards us, thus the revolting Church of Israel, when she bethinks her selfe of returning to God. She recounts how well 'twas with her when she kept her selfe to him. So the returning prodigall, Luke 15. He remembered the plenty of his fathers house, this remembering of Gods grati­ous dealings with us hath great force in the work of repentance.

First. It will upbraide us for our base unthankfulnesse, Doe yee thus reward the Lord yee foolish Nation, is not he thy Fa­ther that hath bought thee, hath not he made thee and established thee, Deut. 32.6.

Secondly. It melts our hearts into re­morse and sorrow, oh, the love of Christ constraines us.

Thirdly. It incourages and puts heart into our repentance, I will remmber the years of the right hand, we have seen the 4 acts in which their repentance consisted, now follows the second thing observable, thats the failings and defects of their re­pentance that made it unacceptable and they were 4.

First. It was untimely.

Secondly. It was extorted and inforced.

Thirdly. It was false and hipocriticall.

Fourthly. Twas momentary and un­constant and fickle

First. Twas untimely, a delaid repen­tance, they sinned, kept not his covenant Psalm. 78.10. Again, they sinned yet more, verse 17. still they went on again, for all this they sinned still, verse. 22. wheeled off and delaied, and set back their repentance. Even this is a malignant cir­cumstance, breeds a great flaw and ble­mish in our repentance, the late date it beares, oh repentance would be a timely a speedy, and an early work.

Tis presently done, as soon as we have sinned, so, ratione officij, by the law of right and reason, a man is bound to be [Page 60]sorry as soone as we have done evill, tis Gods Dove and he demands it presently; even in lending, Solomon bids us not put off till to morrow, much more in pay­ing thy debts.

Secondly. Tis good repenting betimes ratione incerti, doe it while thou maist doe it, while we have time, in the morn­ing sow thy seed, thou knowest not what a day will bring forth, Eccles. 11.6. here­after repentance may be hid from thine eyes; we all pretend our resolutions are to repent, we grant we must repent, and resolve to repent before we dy, be it so, be sure thou repent before thou dy, and then thou must retent speedily, for time to come is most hazardous; uncertainty, the Jews have a rule, he that vows to doe any thing before he dye, he must doe i [...] speedily, because he is not certain whether he shall live till to morrow, and then his vow tis broken, and he must answer for it.

Thirdly. Tis good repenting betimes, ratione facilitatis, timely repentance is the most kindly, and gentle, and easie re­pentance, a wound is best taken when it is green, defer to dresse it, and it will ranc­kle [Page 61]and fester, a bone is best put into joynt as soon as it is out, neglect it any time it will hardly keep in; repentance is the physick of the soule, and physick ye know is best taken in the morning, thus Peter went out presently. When I was in­structed I smote upon my thigh, Jer. 31.19.

First. This is the failing of these men repentance, tis all dilatories, put it off as long as may be, it shews they took little pleasure in it.

Secondly. They came unwillingly to it, as a Beare to the stake, you must fetch him about with a ring in his nose, not set to it by any inward principle of grace, but upon other inducements, or inforce­ments rather; but yet there is one word in the text, which seemes to set a timely date upon their repentance, 'tis said they enquired early after God, how can this stand with this procrastinating, when mane properabunt, saith Calvin, in the morn­ing they hastened, diluculo veniebant, so others by day break, true, true, all this takes not off the charge and imputation of late repentance.

First. It is an holy scorn and derision of their slow and sluggish returning un­to God. Yes, yes, after so much time wasted and mercies abused, and provoca­tions multiplyed, now you bestir your selves, is this your early return to God, so shaming their backwardness in this need­full duty.

Secondly. The Scripture even in the same place it upbraids sinners with de­laies, yet then uses this term of early seeking, Prov. 1.24. Because when I have called yee refused, I have stretched out my hand and no man regarded, verse 28. Therefore then they shall call upon me, but I will not answer, they shall seek me early, but they shall not find me, here are two extre­mities, very late, nay too late, and yet ear­ly, such conversations, they have an early and a late, or rather, and an early, an e­vening and morning.

First. They have vesper tinum culpae, look at the time of their sinning, oh 'tis very lare ere they repented, all the day long and they never thought of it.

Secondly. There is matutinum penae, the morning of their punishment, when [Page 63]Gods Judgements break in upon them then they bestir themselves; take their day of sinning, so 'tis vesper, take their day of suffering so tis, mane, sero quoad culpam, cito quoad penam.

Or thirdly. They seek and inquire, ear­ly, and yet very late, thats early, or mane, when one awakens, the sluggards morn­ing, when he breakes off sleepe, that may be at noon or night in true computation, secutity layes a sinner in a deep sleep, when Gods hands awakens him, thats morning, till then they are asleep, thats the first fault, untimely.

A second defect of their repentance is that 'twas inforct, cum occideret, when he slew them and his judgements fell upon them, then they bethought themselves and turned unto him, thats a second ma­lignant circumstance, that marres much of their repentance, till then they never thought of him, many other times there were that would have become their re­pentance, much better then this, when he slew them and fell upon them with a de­stroying judgement.

First. Quando pecarunt, as soon as they [Page 64]had sinned, had they any grace they should have repented, I told you before repen­tance is presently done as soon as we have sinned, God calls all that delays it, fools, Prov. 1.22. Yee fooles how long will ye love foolishnesse, as Tertullian, Deus dedicavit penitentiam in paradiso, so, the time as soon as ever Adam had sinned, God sum­mond him to repent; wisedome and grace would have us doe so, thus tis with David when he numbred the people, presently his heart smore him, he saw his fault and sorrowed for it.

Secondly, well, suppose they took not the first time, there were more interme­diate times before he came to slay them, quando, benefacit iis, when he did good to them, that should reclaim them, they sin­ned and yet he ceased not from blessing them, they murmured and yet he blessed them, they tempted him and yet he fed them, they would pose his power whe­ther he could fetch water out of the rock, and he did it for them. O thats high time for Repentance, when Gods goodnesse wrestles and strives with our wickednesse, and would over come us, Saint Paul char­ges [Page 65]it deeply upon impenitent sinners, tells them it makes them inexcusable, R [...]m. 2.4. Or despisest thou the riches of his goodnesse and forbearance, and long­suffering, not knowing that the goodnesse of God leadeth thee to Repentance.

Thirdly, there is another time when they should have repented, quando invitavit, when by the Ministery of Moses and Aa­ron he found fault with their sins and cal­led them to repent, that sure is a just time for us to repent, when Gods word calls us to Repentance; 'tis that which Christ commends in the Ninevites, Mat. 12.41. The men of Nineveh shall rise up in judge­ment with this generation, they repented at the preaching of Jonah; no sooner did God dispatch a Prophet to them to call them to repentance, but they yielded presently; 'tis that which Saint Paul takes comfort, in the matter of his conversion, Act. 26.19. I was not disobedient to the heaven­ly vision, 'twas that also that commanded the conversion of those penitents, Acts 2.37. When they heard this they were pricked to the heart, one Sermon of Saint Peters reclaimed them presently in the audience [Page 66]One look of Christ took Peter; the Mi­nistery of the word is the great sanctified instrument to work us to Repentance, 'tis a great aggravation to our impeniten­cy to live unconverted under that Ordi­nance.

Fourthly, yet there were other impor­tunities that in all reason they should have to repent, though they slighted the former, thats quando castigavit, when he did visite their sins with more moderate and fatherly chastisements, we know God had his ferulaes, and rods, and fatherly cor­rections with which he did visite them. Deut. 8.2.3. He humbled thee with hunger and drought, want of bread and water, the wildernesse in which he led them, was a School of afflictions, and therefore in al­lusion to that, afflictions ate called a car­rying into the wildernesse, I will bring her into the wildernesse and speak comfor­tably into her, Hosea 2.14. 'Tis the usu­all way that God takes with us, when his word alone will do us no good, to write our lessons on our back with his rod, pro­sperity makes us wanton, afflictions ma­ny times hunt us in and bring us before [Page 67]him; sicknesse and poverty, and losses and other uncomfortable events, they are usuall means to reclaim 'us. Hosea com­pares afflictions to an hedge of thorns, Behold I will hedge up thy way with thorns, Hosea 2.6. So that we shall have little list to break out, thus was Manasses con­verted, captivity and imprisonment wrought him to Repentance. 2. Chron. 33.12. VVhen he was in affliction he sought the Lord his God, and humbled himself greatly before the God of his fathers, 'twas Luthers speech. Schola Crucis, 'tis Schola Lucis, and it is the great aggravation of wick­ed King Ahaz in the time of his distresse that he did trespasse yet more against the Lord, this is that King Ahaz, thats his brand, as if should say here is a sinner that afflictions will not tame; 'tis to great purpose that Solomon advises us, Prov. [...].11. my Son despise not the chastise­ing of the Lord, gentle corrections must not be despised nor slighted; and David his Father counted it an happy thing to get good by such chastisiings, Psalm. 94.12. Blessed is the Man whom thou chastenest O Lord, and teachest him out of thy Law: [Page 68]He shewes it will prevent this same acci­dent, vers. 13. That thou mayest give him rest from the dayes of adversity, untill th [...] Pit be digged for the wicked. Happy cha­stisement that prevents slaying, to doe a [...] Isay speakes, Isay 26.16. Lord, in trouble have they visited thee; they poured out [...] prayer when thy chastening was upon them. No, this wrought not with them, quan [...] castigauit.

So then here is the unworthy servile basenesse of their repentance, no time would serve but quando occidet, when he slew them, never till their heads were o [...] the block; yea this is Pharaoh's repen­tance, he stood out many a stroak, bu [...] when it came to a destruction, then [...] seekes to Moses, Oh I have sinned, sa [...] me from this death only. We condem [...] it in Pharaoh, and wonder at it here, in th [...] Israelites, and yet upon due examination we shall find it the case of many of us take it first either more collectively, an [...] largely, for our nationall repentance.

Or Secondly, more privatly and pe [...] sonally for each Man's particular.

First, Let us look abroad not to censu [...] [Page 69]and descant upon other Mens estates, but yet we may soberly consider the sins of the times, and lay them to heart; have we not passed all the former quandos, the seasons of repentance with small a­mendment.

First, Not when we sinned, God knows many sins stand upon the score uncanceld.

Secondly, Not when he blessed us with deliverances, with peace, plenty, and freedome from annoyances, yet small fruits upon it Edentibus beneficiis ingrate.

Thirdly, Not when he hath by his word invited to repentance, nay, that Manna comes out at our nostrills, we be­gin to loath it, yee begin to question whe­ther God speakes by us.

Fourthly, Not when he hath chast'ned us in measure, shot off warning peeces, ra­ther then murthering Cannons, commo­tions, and plagues, and unnaturall discon­tents, we despise those chastisements.

Fifthly, When he comes to slay us, then we will bethink our selves, when the king­dome is in a light fire, and invasions of e­nemies, or intestine rebellions begin to [Page 70]destroy us, then tis to be hoped we will repent.

Secondly. Let us take it more private­ly and personally, and then asks your hearts what time you set for your repen­tance; tis cum occidet; when we are on our death beds, and no hope of life; when God sends his last executioner to cut us off from the Land of the living, then we resolve to repent, well, tis possible you may do so, depoenitentia non desperandum quem patientia Dei sinit vivere.

Yet consider first. Tis infamia peni­tentiae, here is a brand set upon it by the holy Ghost.

Secondly, Tis incerta, dubia, there is small incouragment the scripture gives to it, rather rejects it, see what enter­tainment such seekers are promised to find at Gods hand Prov. [...].24. Because I have called and ye refused, I have stretched out my hand and no man regarded it, verse 26. I will also laugh at your calamity, I will mock when your feare comes, when distresse and anguish comes upon you. verse 28. Then they shall call upon me, but I will not answer, they shall seek me early, but they shall [Page 71]not find me, see what incouragement such seekers have.

Thirdly, 'tis suspiciosa penitentia, there is great cause to suspect the good of such repentance, which is forc'd from us, cum occideret when the feare of death sur­prises us.

First, Because that lust that reigned in him is imp't and forc'd back by his affli­ctions, 'tis like the sap of a Tree in winter weather, all shrunk to the root, sorrow, and sicknesse, and any great affliction, 'tis like Winter weather, it imps the branch­es, hinders our corruption from sprouting and so we think 'tis dead, but the root holds life and sap, warm weather, pros­perity will make it spring again like Jobs trees, chap. 14.8, 9. through the heate of the weather they will bud.

Secondly, in the feare of death, or any sore affliction, we may take our selves to be mortified, because afflictions will justle out temptations, a Man laid on his sick Bed will have little list then to entertain the temptations of sinfull pleasure, he hath lost his rellish of them for a time, as sick men can finde no sweetnesse in meats [Page 72](which otherwise they delight in) because their tast is for a time imbittered, let them recover health, and they will fall to againe.

Thirdly, in sicknesse many take them­selves mortified, not because sin is weak­ned in them, but nature is infeebled, that withdraws her strength, by which sin was active; recover nature, and sin will reco­ver, as a graft in a Tree, let the Tree spring, and that will spring too; 'tis not the body of sin thats mortified, but the body of nature, that is infeebled, put not thy conversion then upon hazardous adventures, stay not till he come to slay thee by death, 'tis an infamous, 'tis an un­certain, 'tis a suspitious repentance, thou maist be mistaken in it.

Come we to a third defect of their re­pentance thats falsenesse and dissembling, it was a flattering, unsound, hypocriticall repentance. Neverthelesse they did flat­ter him with their mouths, and they lyed unto him with their tongues, all their conversion and turning unto God, 'twas but flattery and falsehood, and this flatte­ry and falshood will appeare.

First in their professions. Secondly in their promises, flattering professions, and false promises.

First. Flattery is seen in profession, first a flatterer will professe a great esteem of goodnesse and worth in the person whom he applyes himselfe to; ready to ascribe much unto him, so did these hol­low converts in their affliction, they ac­knowledged God was their rock and strength, and the high God their redeem­er, thus the Herodians flattered Christ, Mat. 12.16. Master we know that thou art true, and teachest the way of God in truth, and regards no mans person, Christ disco­vers them, why tempt ye me ye Hypo­crites, such are the soothings of unsound repentance when afflictions presses us, O then we will acknowledge God and his goodness, as Benadad did with the King of Israel, oh the Kings of Israel are mercifull Kings, but yet false and trecherous for all their profession.

Secondly. Flattery is seen in profession of great love and affections, Judah's his kisse, a profession of great love, as if Christ were dear to him, such professions [Page 74]Hypocriticall repentance will make un­der affliction; such love Ziba shewes to David, professed great love and loyalty to him, the Jewes had such blandishments to Gods word, Esa. 29.13. That they drew nere him with their mouth, and with their lips did honour him, in our extremi­ties, who but God and Christ are in our mouthes, then we seeme much to affect them.

Thirdly. Flattery is seen in profession of sorrow for any offence, a dissembler to escape his due deserts will confesse all, and professe great sorrow for former of­fences, thus did railing Shimei to David 2 Sam. 19.18. Oh who so sorry for his offences, who so submisse in confessing it, and such professions an Hypocrite under the lash will make to God, the Israelites when thunder and lightning were about their ears, 1 Sam. 12.19. Oh we have sin­ed in asking a King, besides all our other sins, these are there flattering professions.

Secondly, as they flattered in their pro­fessions, so they were false in their promi­ses, repentance will make vowes and pro­mises and so will this false and counter­feit [Page 75]repentance abound in promises, aske Pharaoh, if God spare thee this time, wilt thou let Israel goe? O yes, no longer stay, an Hypocrite will bribe God with pro­mises, spare me this one time, yet all false, here observe a double falsenesse, false in intention, say what he never meanes, his tongue contradicts his head.

Secondly, false in performances, he never makes good what he says, David calls it lying fained obedience, Psalm. 63.3. Through the greatnesse of thy power shall thine enemies yeild fained obedience to these false and counterfeit: So then in that these Jews were thus false and fraudulent in their repentance, it will discover to us the dangerous condition of this sin of hypocrisie.

First, see the guilt of Hypocrisie, ra­ther then faile it will counterfeite and act any duty, though never so unacceptable, as repentance is, no duty in religion goes downe so hard with hypocrisy as repen­tance, repentance is a shameing duty, a Penitent must confesse and acknowledge he hath sinned, take shame and confession to himselfe, cry out with the Leper I am [Page 76]uncleane, now Hypocrites are animalia gloriae, all for their credit and reputation, in matter of opinion they are in no error, quod volumus sanctum est. Joh. 9.40. what are we ignorant and blind also, in matter of conversation they are without spot or wrinckle, you are they which justifie your selves before men, Luke 16.14. 'Tis hard to bring them to acknowledge either errour or fault, but yet if it stand for their turn they will even act a penitents part, and confesse and recant and seem to be sorry for sin, so did Simon Magus, and King Saul.

Secondly, See the pertinacy and obstina­cy of hypocrisie, 'twill act and counter­feit, and never give over, no not in the greatest affliction, cum occideret, when Gods hand is in slaying them, yet then they will counterfeit, neither mercies, not miracles, nor chastisements, nor plagues will alter or change them, Isaiah 26.10. Let favour be shewed to him, yet he will not learn righteousnesse, nay let Gods hand be lifted up, yet they will not see it; of all other sins the hypocrite is the most hope­lesse and incorrigible, afflictions have [Page 77]brought home prophane sinners, but an Hypocrite will stand to that too, either accuse God for afflicting him, or dissem­blingly accuse himself, like some despe­rate cutpurse, that will steal and pilfer in the Sessions house or at the Gallows.

Thirdly, See the bruitish and stupid sottishnesse of hypocrisie, 'twill not one­ly undertake to deceive men, but God also, think to mock him with flatteries and lies, as Ahaz, how did he cover his infidelity, Oh he would not tempt God, what saith Isaiah, Chap. 7.13. Is it a small thing to weary men, but will you weary my God also, an Hypocrite will not onely faulter with men, seek to delude the world, but they are lying children to God, Isaiah 30.9. Thus Peter chargeth Ana­nias and Saphira, that they lyed not to men, but to the Holy Ghost, Acts 5.4. Thus Isaiah brings in the Hypocrites of his time, boasting even to God of their hypocriticall service and devotion, Where­fore have we fasted and thou seest it not, wherefore have we afflicted our souls and thou takest no knowledge? Isaiah 58.3. Indeed [...]y­pocrites are in truth secret Atheists, they [Page 78]turn the glory of God into an Idoll, so hoping to put him off with vizards and counterfeits, worse then Jacob towards I­saac, God can neither see, nor feele, nor find out their mockeries, thats the third, the falsenesse of their repentance.

Come we to the fourth defect of their repentance and conversion; it was mo­mentary and unconstant, their hearts were not right with him, verse 37. Nei­ther were they stedfast in his covenant. and this clause comes in as proofe of the for­mer, tis a conviction of their unsound and Hypocriticall repentance, and here is a double conviction by which an Hypo­crite may judge of himselfe, their repen­tance was false and fained.

First because twas not hearty, true re­pentance is hearty repentance if the heart be wanting tis counterfeit and hy­pocriticall, their heart was not right with him.

Secondly, Because 'twas not lasting and durable, they were not stedfast in his covenant.

First, Twas hypocriticall because twas not cordiall, and hearty, how was it not [Page 79]hearty, were they not in earnest, was it meer outside, acted, pretended repentance tis likely not, theirs a double hypocrisy.

First, Formall and expresse, when he that acts it, intends onely to counterfeit, means nothing else, thats grosse hypocri­sy: such were the Pharisees in Christs time, and the world is full of them; hard­ly can we think a man in such a case, as these Israelites were now in, at the point of death, would be so grosse, to mock God expressely.

Secondly, There is an Hypocrisy of a finer thread, thats interpretive hypocrisy wherein we deale falsely with God and our selves too; such as God will Judge, hypocrisy how is that, when a man rests in some acts of repentance, but it failes and falls short in the main, and is careless of that.

As first, There are some actions of re­pentance, as confession of sin, calling of mercy, promising amendment, these are good, but yet more is required.

Secondly, There are some affections and passions of repentance, as sadnesse, and sorrow, and feare, and anxiety of [Page 80]mind, and other passionate motions, these all are good, but yet fall short.

Thirdly, What then is wanting, the main of all is that the heart must be changed, I say changed, it may be affect­ed, dejected and troubled, and yet remain as bad as ever, so it is with Pharaoh, the terrours of God deeply affected him, so was Ahab strangely cast down at Elias threatnings, he was sad in good earnest; and what think you of Judas, was not he much affected, but no new change was wrought in their hearts, they were the same men still, Pharaoh an oppresser in his heart, Ahab a persecuter.

Here then is that which makes up re­pentance to be true and spirituall, and such as God will accept, when it puts a new heart into us, changes our natures from what we were before, begets in us new resolutions, that we chuse what we refused, love what we hated, frames the very heart anew, in this case, hypocrisy works like art, sincerity like nature, how is that; why natures works begins within, frames the inwards of a man, first the heart, then shapes the outward members, [Page 81]so doth sincerity, but art that works upon the outside, alters the figure, and outward lineaments goes no further, so doth hy­pocrisy.

Judge thy conversation by this tryall, art thou another man, a new frame put in­to thee, hath God taken away thy stony heart and given thee a heart of flesh;

A second conviction of the unsound­nesse of their repentance is, that it was a fleeting momentary unconstant repen­tance, they were not stedfast in his cove­nant, true repentance will prove lasting repentance, hypocriticall repentance is slippery and unconstant.

First, A true convert hath an inward principle of repentance planted into him, grace is a second nature, and workes constantly as nature doth, but an hypo­crite in his actions of reformation and repentance is moved, not by an invvard principle of God, but by some outward motion, when that crosses, his conversion sailes; the motion of piety in a good Christian are like naturall motions, the motions of an hypocrite, are as artificiall motions, the motions of the Sun and of [Page 82]the clock keep time alike, and for a while we will say a clock goes as the Sun, I but here is a difference, the one moves out of an inward principle, naturally the other, the clock is moved by an outward prin­ciple, the weight and plummet makes it goe, and when that is down the Clock stands still, or as in waters, the naturall streame flowes alwayes, 'tis fed with a streame; but a sudden Landflood though it runs strongly for a while, yet it will drye up, it hath no Spring or Fountaine to feede it.

A great difference 'twixt affection that will tire, and affection that will hold out, a great difference 'twixt passion that is suddaine, comes and goes, and 'twixt re­solution that is constant, suddain flashing [...] of heare are one thing, and the kindly warmth at the heart is another, a good Christian is the same out of affliction that he is in affliction, an hypocrite oh he is a new Man on his sick bed, recover him and ye discover him, as covetous & prophane, in affliction he vowes, in prosperity he forgets his vow, what saith David, Psal. 57.8. My heart is fixed, O God, my heart [Page 83]is fixed: I will sing and give praise. Psal. 66.13, 14. I will pay thee my vowes, which my lips have uttered, and my mouth have spoken when I was in trouble.

In repentance he hath renued his Co­venants with God, and he will not breake with him, failings he may have, but yet he revolts not, Davids resolution is this, Psal. 119.93. I will never forget thy Command­ments, for by them thou hast quickened me.

IN this Chapter the E­vangelist relates to u [...] our Saviours approach and preparation to hi [...] death. Now this So [...] of righteousness being to leave the Horizo [...] of this World, and to descend under the Earth, and sit in a Cloud, he was dismay­ed and affrighted, and perplexed with the expectation and feare of death; but as the Sun in a cleare evening, when it is nee [...] setting, casts forth most beautifull and glorious beames of light; So our Savi­our [Page 85]now approaching towards death, shines forth in most heavenly meditati­ons and exhortations to his Apostles. He doth that which the Prophet Isaiah per­swaded Ezechiah to do when death ap­proached, he set his house and family in order, Like holy Jacob when he drew to­wards his end, he called his twelve sons, and forewarned them of what should befall them, and instructed them, and blessed them, so here our Saviour calls his Twelve Apostles, and forewarns them likewise of what should betide them, and seals up his love and blessing to them.

First, He makes here his last will and Testament; and publisheth and seals it up to them by the institution of the Sacra­ment, verse 19. This is the new Testament in my bloud.

Secondly, He makes here a bountifull and blessed bequeathment to his Disci­ples; as Jacob to his Son Joseph, he be­queathes him the portion that he had won to himself by his bowe and by his sword, so here our Saviour bequeathes to his Disciples, to the Church of God the great conquest of his own bloud, the pur­chase [Page 86]of his death and passion; I bequeath [...]o you a Kingdom saith he, verse 10.

Thrdly, He foretells them of troubles and afflictions, he forewa [...]nes them of temptations that should befall them; he gives them notice of their grand Adver­sary that would labour to disapoint them of their inheritance, and defeate them of the Kingdom.

IF we cast back our eyes to to the former Verses, we shall find in the Context a Gracious Encouragement of Christ to his Disciples, and in them to the whole Church, to quicken them to the exercise of Prayer, for the unfolding their wants to the throne of Grace. Were we well acquainted with the nature of this duty of Invocation; or, did we consider the ne­cessity of this duty; it's the Lock and Key of Heaven, it opens the Store-house of the Mercies of God; it's the Bucket that draws up the Water of Salvation. Or,

Secondly, Did we consider the Dig­nity it puts upon us, it sets us in a degree into the presence of God, gives access to his presence; it maintains continual inter­course between Heaven and us. Or,

Thirdly, Did we consider the Com­forts that arise from it; it mitigates Sor­row, composeth Distractions, it com­forts in Distresses; and what not? Were these things well considered, a man would think we should have little reason to en­force this Duty.

On the contrary, in the Neglect of this; Did we consider the alienation of our Souls from God. Or,

Secondly, our own guiltiness, that makes us shie to come into his presence; the dul­ness of our hearts to any spiritual service, and with what weariness we serve the Lord. Or,

Thirdly, that we think well of our own Infidelity, which makes us conceive there is no profit in our prayers; that makes us say in our hearts, all our prayers vanish in the air.

These things well considered, Encou­ragement is necessary.

In the second Verse he first prescribes a form of Prayer, frames our supplications for us: We know not how to pray as we ought. He himself draws our petitions. Did a King draw a Petition to be put up to himself, it would be a hopeful signe of a Grant. He teacheth not onely what to pray, but he prescribes a manner how to pray, so to offer up out Suits that they may be successful. If we fail in the manner, we may return empty, it will not be ac­ceptable; they must be fervent, constant, and confident, and so our Saviour teach­eth.

It's a great Encouragement, that he invites, perswades, exhorts to abound in prayer. Be of good comfort; he calls us, perswades us to come. S. Austin saith, Dost thou think that he will deny thee that calls thee? Nay, he sues to thee to come: And then, the main En­couragement of all, is the gracious assu­rance he gives to us; Thy prayers (saith he) shall be accepted, granted and rewar­ded. God takes it in good part, he de­spiseth not the prayer of the poor, but gra­ciously accepts of it: And,

Secondly, hee yeelds, grants, and subscribes to our petitions, answers all our desires; he puts us not off with a bare acceptance, but fulfils and grants.

Thirdly, he not onely accepts, fulfils, and grants, but rewards and gives all that we ask; nay, he gives more than we ask, because we are subject to ask amiss; he doth not only regard us, but relieves us and rewards us.

So the words, they are a gracions assu­rance that Christ gives to the Church, that they should not only be heard, but speed in all their prayers: and not by way of hopeful insinuation: a bare insinuation, as that in Zephaniah Chap. 2. v. 3. Seek ye the Lord, all ye meek of the Earth, which have wrought his Judgement, &c. It may be ye shall be hid in the deep of the Lords Anger. Or like that insinuation of the Prophet Joel. Who knowes if God will be merciful unto us. — No 'tis more, 'tis not onely a bare promise that we shall be ac­cepted, but an assurance that our pray­ers shall be granted; and Faith, when it meets with a promise, it works wonders: Yet there is more, our Saviour assures it, [Page 133]and proves it by force of Arguments and Demonstrations, he contends and dis­putes with our infidelity. St. Austin saith, Lord, I am assured of it, because thou sayest it: But how much more when Christ proves it by argumen s; Speak but the word Lord, and Faith will rest upon it; but when arguments and reasons are ad­ded, what Faith can denye? Christ ar­gues, proves, and confirms it to us. Oh happy men that we are! that for the esta­blishment and confirmation of our Faith, Christ will argue, dispute, and strive with our Infidelity; and what wretches are we if we do not yield. See how his arguments are framed, by way of a double similitude.

First, from the similitude of a friend, there's hope. Which of you having a friend, &c. v. 5. Kind importunity admits no denyal. I have made you my friends, saith Christ to his Disciples. This is a strong argument, and yet a doubting Faith ob­jects, that friendship may be broke, love may grow cold; I, but Christ argues from the similitude of a Father, friends may prove unkind, yet a Father will not grow unnatural to his Childe. God is our Fa­ther: [Page 134]O the bowells of a loving Father, that's far beyond the bosome of a friend! What can Infidelity object against this? Observe in this discourse three particulars.

First, the proof of the Argument, set down in the similitude; If ye then being e­vill, know how to give good gifts unto your Children.

Secondly, the Conclusion, drawn from the Argument; Shall give the holy Spirit to them that ask him.

Thirdly, the Illation or strength of the Argument, how much more shall your &c. So there are three things to be con­sidered.

First, the proposition of the Similitude.

Secondly, the Conclusion.

Thirdly, the proportion, how it holds, how much more.

Let's come to the Similitude it self, and consider, first the matter of it, secondly the use that Christ makes of this Simili­tude.

The Similitude it self lies upon these words: Ye that are evill men know how to give good gifts unto your Children. Here are three truths supposed by our Saviour.

First, Ye, all the sort of you, this is your state and condition, Ye are evill and sinful.

The second is this, Ye that are evill, have some principals of good in you, some truths remain in you; you know how to doe some things right and good.

Thirdly, you that are evill and sinfull have this principle preserv'd in you, you know how to give good gifts to your Chil­dren, how to love and seek the welfare and good of your Children.

First, you that are evill and sinfull. This Tincture of evill, Christ objects against them. It points not at the most godless profanest sinners, sinners of the first mag­nitude; as murthering Cain, traitorous Ju­das, wicked Absolom; we yield these to be wicked men, and yet this title reacheth to them also, they are not free from this imputation. But further, the men that Christ speaks too here, they are his own Disciples, such as put themselves under his Doctrine and Discipline; nay more, they were men regenerate, such as might call God Father, as St. Austin saith, such as God accounts and ownes to be his owne Children, and they owne him their Father; [Page 136]nay more, men that had made a great pro­gress in Religion, men given to Devotion and Prayer; Lord teach us how to pray. Notwithstanding their dignity of Apostle­ship, the priviledge of their Son-ship, their piety and devotion, Christ tells them they are evill and sinfull; this should put all, even the very best, to blush, and cry out with the Leper in the Law, I am unclean, I am unclean. We are all unclean, it should make us take up John's confession, If we say that we have no sin, there is no truth in us; this is not only a strain of humility, but a true confession of verity, we are all sinners. But, how far may these men be said to be evill men and sinners?

First, it was not by their natural estate and condition, that they were evil, as the Manichees unfold this Text; for God made all good, and very good, we came unspotted out of his hands; also, Origi­nal sin was much abated in them, and new principles of grace infused, so they could not be said to be wicked men; he accepts his for Saints, and they are washed, and cleansed in his sight; then, how far may the Saints of God be said to be evil men?

First, the best and holiest men may be said to be evil, and wicked; as in the very best of men are the reliques of much foul Corruption, which makes them evil and sinful: Original sin, though per­fectly pardoned, yet imperfectly purged; purg'd from the death of sin, but not from the disease; the best of us all have the swadling Clouts of our first Con­ception, in which we were wrapt; the defilements of original sin, stick close by Adam's fall: We were not cast onely into a puddle of mire, but upon a heap of stones, having so bruised us, that this is subject to the very best of us to be styl'd evil and sin­ful.

Secondly, the best of Gods Saints, are lyable to this imputation of evil, and sinfull; the good that's wrought in us, by regeneration, is so weak and feeble, by our Corruption; the Conflicts that the grace of God finds in us, makes all the graces of God imperfect, as St. Austin saith of Civil war. There are those con­trary principles in us, that the best of us are liable to this imputation, as Da [...]id saith, O Lord thine eyes, see thee feeble im­perfections [Page 138]of grace, thy eyes behold the weak beginnings of grace, thy eye-lids try the Children of men: not when he looks with the eye of Justice, but with the eye­lids of his Mercy; whereby he connives and winks at us, that he may find us un­blameable; the best of all Gods Saints have those imperfections, that makes them cry out, We are evil and sinful.

Thirdly, they are evil and sinful; our Saviour puts them in Compare with God; the very best of Gods Saints are nothing but Corruption; if we have sanctification, it is by participation from him; the stars with-draw their light, when his glo­ry appears, the view of which, made the Saints of God to tremble.

Woe unto me (saith the Prophet Isaiah) I am undone.

And, Job saith, I have seen the Lord.

Thus you have the first truth verified. —Ye are evil and sinful. I come now to the second; though by nature ye are sin­ful, and evil, and tainted with Corruption, yet there are some impressions of equity, some principles of common honesty still preserved; not onely those that are com­paratively, [Page 139]but those that are totally evil; those that are unsanctified, have some rules of honesty engraven upon them, some impressions of the image of God, that image not wholly defaced, concer­ning truths and rules of morality, which nature hath still preserved. Nature it self starts back at some abominations in an un­regenerate man, the Conscience of an unregenerate man, checks it self at some horrible impiety. In a spiritual sense, all moral vertues are but vices; as St. Jerom saith, all sacred truths are not to be known, but by revelation, natural en­dowments are beneficial, as one benefit of the remainder of nature is, that they which cross not the rules of morality live more innocent; For, were it not that those principles bare sway in most mens lives, common honesty and justice could not be maintained.

Secondly, by nature we can never at­tain to grace, and so by those vertues we cannot prevail with God for Salvation; Yet they may for a temporal reward, as in the Romans, God rewarded moral ver­tue with victory and prosperity.

The third benefit it gets, they that ob­serve the rules of nature, their accompt at the last day shall be far more easie; in­deed, the Heathen shall be all turned into Hell, but the Damnation shall be more easie; Socrates lesse punish'd than Cato.

Lastly, a man that lives according to the rules of nature, keeps within the compass of these principles; though not able to reach at Salvation, yet their Con­version is more easie; it's more possible to gain him to grace, this stock of nature is fit to graff grace and religion on more kindly; yet at the best it cannot fructifie, and bring forth fruit to eternal life, but grace being graffed, it will fructifie to Salvation. A man within the sphere of morality, that lives peaceable, sober, just, and of an humble mind; there is more hope of salvation in that man, he is not so far from the Kingdom of God, as those that sin against nature; evil and wicked men have some principles of knowledge; ye are evil, and yet ye know some good things.

The third truth is, Ye that are evil, among the decayes, ruines, and rubbish [Page 141]of nature, yet this truth is preserved, ye are tender affected Parents, and seek the good of your Children; God hath placed this forcible instinct, as the bowels of most unnatural men is natural love to their Children. In the first original, God did create us all one flesh, and one blood; men were not created apart, as Angels, one independant from another, but all one blood, one root, and the sap of all this is natural affection; it's this that glues and holds all the world together, it keeps the world in being, without which all would fall asunder; this tender and kindly affection of parents to Children, it's the Conveyance of all nurture: Thus Wisdom in the Proverbs, takes upon it the place of a Father, O my son keep the instructions of thy father, and what my son, &c.

How forcible are these perswasions to piety and vertue!

Thirdly, this is a spur to labour and industry; what's that that keeps the world in action, not all for the belly, but keep something for the Babes; it's that that quickens industry, this is the plummet that turns the great Wheel of all the [Page 142]world, that makes perpetual motion of labour, to leave something behind for Children.

Fourthly, the sweetness, as that it takes off the harshness of all the toyl and care incident to parents, the care in bring­ing forth, the care in bringing up; they account it no labour, or a labour much sweetned by this tender affection. St. Austin saith, that the labour of loving and tender parents to their Children, is either no labour, or sweet labour.

Lastly, this tender affection, is a pro­vocation to piety. Salvin urgeth it, Dost thou love thy Children? be religious and pious; those that are pious claim a bles­sing to their Children, and the want of this affection is a sign of a reprobate mind: Want of this natural affection, Rom. 1. also Tim. 2. you may see what it is, if na­tural affection be wanting, it signifies some great mischief. And so much for the first.

Now I come to the second, and that's the use and improvement that Christ makes of it, he cloaths himself with this affection, this similitude of a loving Fa­ther [Page 143]to Children; he useth this lan­guage, of love to us, conveyes these thoughts in the sweetest expressions, that we may feel the sweetness of the love of God in the sweetest expressions. Take it in three manifestations.

First, as to himself, the most careful resemblance, compares himself to a watch­man; he that watcheth over Israel, neither sleepeth nor slumbereth: Wouldest thou con­ceive his Care to feed and provide for thee? he compares himself to a Sheep­herd that feeds his Sheep: Wouldest thou conceive his Tenderness? he presents himself as a Hen that gathers her chickens under her wings, Mat. 23. And as a Hen bears up her wings, &c. Deut. 32. or as the Eagle. St. Bernard saith, all of these are sweet resemblances of his tender Care.

Secondly, as he takes to himself the sweetest resemblances, so the most lo­ving relations, a friend is a sweet relation, a brother a sweet relation; Abraham be­lieved, and he was accounted a friend of God; a father is a tender relation, I will be thy Father; a husband is a sweet relation, [Page 144] I have married thee to my self: And because all these relations fall short, he joyns all together, he that doth the will of my Fa­ther, is my Father, my Mother, my Brother, &c. and in the Canticles, Open unto me, my love, my dove, my undefiled.

Thirdly, he cloaths himself with the tender affection of love, as in St. John; Pity, that is a tender and melting af­fection, the Lord is exceeding pitiful, as in S. James; he hath a fellow-feeling of our sorrows, as in the Prophet Esay, he assumes, that he is void of passion; nay, he hath bowels of Compassion, there's the rowling and turning, and yearning of his bowels. So we have seen the first main particular of the text, Ye that are evil and sinfull.

I come now to the second, the Con­clusion drawn from this Argument; Your heavenly father knows how to give the holy spirit to them that ask him: Fathers upon earth provide gifts and portions for their Children, but here's the gift of the holy spirit. Here are three particulars Consi­derable:

First, the Donor, your heavenly Father.

Secondly, the gift, the holy Spirit.

Thirdly, the qualification of those that receive it, they must ask.

First, your heavenly father he is the Donor, look upon it as a hint of incou­ragement, heavenly father; here's but three words in all.

First, a father, it's a word of much kindness and affection, it argues his for­wardness and propensity to help us.

Secondly, heavenly father, it argues his allsufficiency, God father of heaven, Lord of heaven and earth, he's abun­dantly able to supply our necessity.

Thirdly, your heavenly father, its a word of ingagement; Ye may believe your father; this word gives us our right and portion, that in humble confidence, we may lay Claim to his goodness: here's alinck of love, father, heavenly father, your heavenly father; these three put to­gether prevents three doubts that faith may object when a Christian is to pray.

First, the doubt of the poor Leper, Matt. 8. Lord if thou wilt, thou canst make me clean. O never question his willing­ness, for he is a father, and what will not [Page 146]a loving father do for his Child.

The second doubt that faith may ob­ject, is the doubt of the poor man for his son; Lord if thou canst, &c. He needs not question his power, he is a heavenly father, he hath al-sufficiency.

The third doubt is that in Mark 4. Lord, dost thou not care if we perish? &c. never question that, for he is your hea­venly father, this it is that makes up a full comfort; without these, infidelity would be ready to cast off all hope, and give over all prayer to God, as thinking God will neither do good nor can; or else objects there's no ingagement: Put these three together, he's a father, and is wil­ling; a heavenly father, and is able; our heavenly father; and therefore ingaged by these three, a Child of God hath assu­rance of hope and strong Consolation.

Now the gift intended here, is the holy Spirit, Matth. 7. it's said, Your heavenly Father gives every good thing; I, but most sweetly are our prayers Confin'd here to the begging of Gods Spirit; whatso­ever a Child of God asks, it should be things of necessity; superfluity that's not [Page 147]for Children to ask, nor a wise father will give it; the Spirit of God is necessa­ry, bread is not so necessary for life, as grace for salvation; all necessaries for life, and all superfluities are not so much, as this absolute necessity of having the Spi­rit; it's not necessary I should live, but it's necessary I should be sanctified and saved.

Secondly, a Child should ask that which is useful and profitable, and of all other gifts, the gift of the holy Ghost is most useful, it is a gift of the highest nature.

First, it's the richest that God can be­stow; one dram of grace, one blessed suggestion from the Spirit of truth, one blessed motion darted into the heart by the holy Ghost, is more worth than all the world: All things in this world may be called good, but makes them not good that have them; St. Austin saith, Riches are good, if a man have grace to use them, so he may do good with them, but grace makes good; there's no man can put vir­tue to an evil imployment, grace is al­wayes the [...]ountain of good; it's the foun­dation, [Page 48]the pledge, the assurance, it gives all other blessings; Solomon when he ask'd the spirit of wisdom, God could not de­ny him any thing, riches, honours, e­very thing.

Thirdly, if a Child should ask of a father, a sign of his love, the greatest manifestation of a fathers love; the surest sign, and richest evidence of Gods love, is the gift of the spirit, the love of God when it is shed abroad in the heart by the holy Ghost; we feel the taste of it, rejoyce in the comfort of it, it's a seal of Gods love, as St. Bernard saith, a dram of Gods grace is a certain token of a determined Election of the assurance of glorification; he that asks Gods Spirit loves God, and God love him; such prayers as these al­wayes prevail; forgive us our sins, encrease our repentance, sanctifie our souls, purge our consciences, subdue our corruptions, over­come our temptations: Lord, what prayers should prevail with thee, if such prayers as these prevail not; other prayers may hit or miss, but prayers for Gods Spirit never returns empty.

Now for the third, the parties, those [Page 149]that ask, how can we pray for the spirit, without the spirit, none can say Jesus is the Lord, but by the holy Ghost? it was the the Pelagian errour to say, that our prayers must prevent Gods grace; the Spirit of God is not the fruit of our prayers, but our prayers the fruit of Gods Spirit; our desires are wrought by Gods Spirit, an­swers our desires; in this case, how sweet­ly St. Austin saith, indeed his first grace, his preventing grace fore-runs all our prayers; I am found of them that sought me not: but his Concomitant grace, that may be the fruit of our prayers, yet all supplies of grace are of Gods Spirit; St. Bernard saith, it's the surest sign of grace, if we desire grace; prayer it's the breath­ing of Gods Spirit, and there must first be a drawing in of Gods grace, before there can be ascending out: Matth. 44. there the grace of Gods Spirit; the King­dom of heaven is compared to a treasure found in the field not look'd for, there's preventing grace, the touch of the spirit that works upon the heart in the first pre­vention, vers. 45. The Kingdom of hea­ven is likened unto a Merchant, that sought [Page 150]pearls, and found them; here's first the grace of prevention, a treasure found in a field, not thought on, as St. Austin saith, faith is given, first, as the prime grace, then the prayer of faith, that is the breath; it's prayer that obtaines sup­plies of grace, the matter of our prayer must be for the supplies of grace, prayer encreaseth new supplies.

Secondly, prayer may obtain the sea­ling up of our adoption, the kiss of peace and love, that seals up assurance of par­don for sins.

Thirdly, besides the first stock of grace, look for assisting grace; we can not make good use of grace, without the help of grace.

Fourthly, prayer will obtain the spirit of strength and fortitude, to encounter a­gainst temptation; ask thy father this, and he will grant it.

Lastly, prayer obtains the spirit of perseverance, without the which all holy motions and inspirations are like a wind, that passeth away, and cometh not again.

Now I come to the Illation drawn from the argument, how much more; 'tis a pro­portion [Page 151]with advantage; indeed it had been well, if the Argument had gon, and the Conclusion drawn with some abate­ment, one spark of mercy to so unwor­thy Children; the place of a servant, nay, the bread of a servant, had been too good for so unworthy Children.

Secondly, if the argument had held but so much, as in Psal. 100. Like as a father pitieth his own children; or like pity, the Lord teacheth to those that fear him, David takes comfort in this, but this Scripture offers more grace, how much more? why here's full measure, shaken, pressed down, it runs over.

The third expression in this proportion is; if earthly Parents have such provident Care for their Childrens welfare, how much more in God, though earthly pa­rents be never so wise and provident for their Children, yet they may be mista­ken, or wish things unfit, and to the hurt of their Children, as old Isaac was mista­ken in his blessing, the mother of Zebedees Children asked she knew not what, but the all-wise God hears all our desires, and orders all things graciously for our welfare.

Secondly, Ye men that boast of your power, if ye are parents, and have any portion to bestow upon your Children, how much more God your heavenly fa­ther; all that earthly fathers enjoy is but borrowed, the oyl in the Cruze may fail, the oyl in the barrell may be spent, all ye have is but borrowed, &c.

Thirdly, if ye that are parents have tenderness of affection towards your Chil­dren, how much more your heavenly father? God is full of bounty and mercy, ye are evil and evil natured, God gives liberally and upbraids not, to compare with him the goodness of men, is not so much as one dust of sand, to the glory of the whole earth, like a spark to the whole element of fire.

Parents, what do they give to their Children, trifles; God gives the best things, his Spirit, his own flesh.

God fils the world with his goodness.

Fourthly, men are but Stepfathers of the flesh in respect of God, he's father both of soul and body; Ezek. 23. he chargeth, &c. wordly fathers, thou hast taken, &c. God is our being, and the [Page 153]preserver of our being. Abraham knows us not, Jacob hath forgotten us: And Christ said, Call no man father upon earth, as to compare with God.

Lastly, as the nearest father, so the dearest affection; the affection of the father or mother are cold and dead, in re­gard of the ardent affection of God towards us; Parents they first beget Children, and then love them: God loves first, and then begets us to himself; a flowing of nature is parents love, but an eternal love is Gods love; we had a being in him, be­fore we had any in our selves, he that planteth the ear, shall not be hear? and he that planteth the tenderness of Parents to Children, shall not he have Compassion? nay, how full must he needs be of Com­passion?

To shut up all the height and improve­ment of affection in God, must require reciprocation on our parts; and it's set on a three fold proportion.

First, if ye that are Children cast care upon your Parents, Be not careful what ye eat, or drink, or what ye put on, for your heavenly Father careth for you.

The proportion of obedience is the second; If reverence be due to the Pa­rents of the flesh, how much more to the parents of the spirit? how much more re­verence and obedience to your heavenly Father?

The third is the proportion of love; If ye give love to earthly fathers, how much more to your heavenly Father? So you see the sum of the Text is; Ye that are evil, can give good gifts to your Children; how much more shall your heavenly Father give the holy Spirit to them that ask him?