Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 1 (4 of 4)
Secondly, it behoveth us to love the righteous and eſteeme well of them, becauſe ſuch God heareth, and they are much beloved of God. For though they be little in their owne eyes, yet are they highly regarded of him, and much in his favour. And though they be never ſo poore in the ſight of the world, they are in truth and in Gods account greater then any worldling! nay one of them, the leaſt, the loweſt, the ſimpleſt is in more eſtimation with him, then all the world of the ungodly: Heb. 11.38.Theſe are ſuch as the Apoſtle ſpeaketh off, Heb. 11. The world was not worthy of them. They are the favorites of the king of heaven, the King of Kings, and have free acceſſe to him at all times, which no man can have to earthly Princes. How great an honour is it in Princes Courts to have an eaſie entrance to come into their preſence, and to be in their favour, that they hold out their golden Septer unto them! but how much grearer dignity is it to have recourſe to the Almighty, and whenſoever we will to put up our petitions before him with aſſurance to be heard? As therefore we have benefit by the prayers of the faithfull whom God accepteth; ſo we are bound to love them by whom we have ſuch benefit.
Laſtly, from hence comfort and encouragement ariſeth to the Godly to pray often, and as the Lords remembrancers to give him no reſt, ſeeing they have promiſe of good ſucceſſe. He will not be wanting unto us, if we be not wanting to our ſelues. Let us joyne repentance unto our prayer, and he will joyne helping to his hearing: but if we ſeparate our repentance from our requeſtes, he may well heare us, but we may not looke for deliverance or acceptance at his hands. If then we turne unto him, we may be well aſſured he will turne unto us. Great is the force of true prayer, but it muſt be ſeaſoned and ſharpned with repentance; if both theſe go together, like a bird that flyeth with both winges, they aſcend up to heaven, and his bleſſings deſcend to the earth and fall upon our heads, as a ſhower of raine that falleth upon the ground, and maketh it f…uitfull. Prayer without repentance is like a Dove that flyeth with one wing, or like a cripple that halteth with one foote: happy are they that joyne them together as it were to draw in one yoke. Hence it is that the Apoſtle knitteth them in one, Act. 8. Repent of wickedneſſe, and pray unto God. What had his repentance availed him without prayer, or his prayer without repentance? as therefore both are commanded, ſo both of them muſt be practiſed of us.
Let them turne every one.) Doct. Marke in the next place the generality of the Commandement. Repentance belongeth to the naturall man, who muſt turne to God.Repentance is ſhewed to belong to all of them. Theſe men were meere carnall and naturall men, ſuch as were not regenerate by the Spirit of God. This teacheth us, to whom repentance belongeth, that the naturall man, not yet called, muſt repent and turne unto God. True it is, the regenerate muſt repent alſo, becauſe he hath many corruptions remaining in him, and he ſinneth daily: the image of God, in which man was created, was loſt in a little ſpace; yet to repaire it againe perfectly, requireth the whole time of mans life: as houſes may be overturned in an inſtant, (as the houſe that fell upon Iobs children, Iob. 1.19.) which are long in building againe. The regenerate man therefore muſt ſtill exerciſe repentance; howbeit properly this is renewed repentance, rather then the firſt act of repentance: and a proceeding in it unto perfection, then the firſt beginning of our converſion. The point then to be conſidered in this example is that the naturall man hath need of repentance. Math. 3.2.This Iohn the Baptiſt preached, Act. 2.23.38.Repent for the kingdome of God is at hand. Thus Peter exhorted the Iewes, that with wicked hands had taken and crucified the Lord of life, to repent and to be baptized in his name. 2 Tim. 2.25.So the man of God is charged to inſtruct with meekeneſſe the contrary minded, if God peradventure will g…ve them repentance.
The reaſons hereof are plaine. Reaſ. 1 Firſt the naturall man cannot enter into Gods kingdome, Ioh. 3.5.except he be borne again. It is as unpoſſible for a man unregenerate to poſſeſſe the joyes of heaven, as it is for a Camell to goe through the eye of a needle: The penitent perſon hath the gate of the kingdome ſet wide open to him, but no other. For ſuch as have not the ſpirit of God are none of his. Secondly ſuch are nothing elſe but a lumpe of ſinne; no one part good in them, their conſciences are impure, Tit. 1. Repentance is the life of a ſinner: without this we are as a dead man that can ſtirre neither hand nor foot Eph. 2.1. By nature we beare the image of Satan, and are more like to him then any child is to his father, or can be. Let us come to the uſes.
This teacheth us that this preſent life is the time of our repentance. Ʋſe 1 Let us make peace with God and be reconciled unto him, while we are yet in the way. It had been to late for theſe Ninevites to think of repentance, when deſolation had come upon them as a whirlewind, as it fell out with the old world, and the men of So…ome. We are here travailers, when once our journey is at an end by death, there is no place of turning from our evill wayes. While it is day we may worke Ioh. 9. There is no working in the night, when death taketh us away. The day of judgement is called the day of the Lord, becauſe then he taketh an account, Rom. 2.6. 2 Cor. 5.10.and payeth men their wages, Rom. 2.6. and giveth them their reward according to their workes: for we muſt all appeare before the judgement ſeat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5.10. Hence it is that the Apoſtle exhorteth us to heare his voyce to day, not at our owne leyſure or pleaſure. To day is Gods voyce: to morrow is the Devils language: to day, is Gods perſwaſion: to morrow, is the Devils perſwaſion. We know that Manna was gathered upon the ſixe dayes, but none the Sabbath, the day of reſt from our labours: ſo upon the ſixe dayes, of our life the heavenly Manna of faith in Chriſt and of repentance from dead workes may be gathered, but when the day commeth that we muſt reſt from our labours, faith and repentance are ceaſed. True it is, ſome went out to ſeeke Manna upon the Sabboth, but they found none: ſo the fooliſh virgins ſought oyle for their lampes, but they found none, Math. 25. The life to come is the time of recompence, not of repentance: of wages, not of working: of judgment not of judging of our ſelues. Secondly, they are reprooved, that thinke either of themſelues, or of others that they need no repentance at al… becauſe they liue unblamably, civilly, and uprightly. For what will it availe? all their civill cariage, that they love the Church, formally frequent the word and Sacraments, live in peace with their neighbours, defraud no man, oppreſſe no man, pay every man his due; all this outward honeſty is farre from inward piety; and being without faith and repentance, it is no better before God then a beautifull ſinne; Luk. 16.15. Math. 5.20.and albeit it be highly eſteemed among men, it is abominable in the ſight of God. And therefore to ſuch our Saviour ſaith, Except your righteouſneſſe ſhall exceede the righteouſneſſe of the Scr…bes and Phariſees, ye ſhall in no caſe enter into the kingdome of heaven, Ob. Math. 5. But it may be objected upon the words of the Evangeliſt. Luk. 15.7.There ſhall be more joy in heaven over one ſinner that converteth, then over ninety and nine juſt perſons that need no amendment of life: where our Saviour ſpeaketh as though ſome were ſo righteous, that it was needleſſe and ſuperfluous for them to repent. Anſw. I anſwer, the Scripture vſeth to ſpeake two wayes; ſometimes ſimply, ſometimes comparatively or reſpectively. As the faithfull ſometimes are ſaid to be a great company; and ſometimes a little flocke; many conſidered in themſelves, few compared with the reſt: So there are none in themſelves ſo juſt that they need not repent, for there is none righteous, no not one: but if we reſpect men already called, and underſtand the words ſpoken comparatively in reſpect of ſinners uncalled that never repented, it is certaine they need not ſo much repentance as other: as an houſe well repaired, will not need, ſo much repairing, as that which hath beene let runne to decay and was never repaired. For our Saviour having expreſſed the joy conceived by finding of the loſt groate and the ſtray ſheepe, he enlargeth it by an unequall compariſon, wherein it is compared with the joy which is conceived for them that are now righteous and already converted, as it were the greater with the loſſe. True it is ſome underſtand the words as ſpoken of the Angels, who need no returning to God, becauſe they never turned from him: others, of the Scribes and Phariſees Hypocrites, Luk. 18.9.who thought themſelues righteous men and deſpiſed others, of whom our Saviour ſaith, Math. 9.12.13.The whole need not a Phyſitian, but they that are ſicke: and againe, I am not come to call the righteous, but ſinners to repentance. Howbeit the firſt interpretation ſeemeth to me to be moſt proper and naturall according beſt with the words of our Saviour in other places.
Laſtly, it is the duty of naturall men to uſe the meanes appointed of God to bring them to repentance. Happy are all ſuch as have repented, they are entred into the way of Salvation, and have one foot in heaven. On the other ſide, they lye in the ſtate of damnation, that have not wrought in them a true converſion. It behoveth them therefore to learne and conſider, how God hath ordained to bring us to repentance. The Apoſtle teacheth that we are borne againe, not of corruptible ſeed, but of incorruptible, 1 Pet. 1.23.by the word of God which liveth and abideth for ever. It is a common thing for every one to boaſt of repentance, but how came they to attaine unto it? for they regard not the word, the law they account too bitter a Pill to ſwallow and the Goſpel or grace of God they turne into wantonneſſe. It is the voyce of our Saviour, Except ye repent, Luk. 13.3.5.ye ſhall all likewiſe periſh: but if the repentance of every one ware meaſured by their conſcience to the word, I feare we ſhould not have much repentance found among us. When the Prophet had threatned Nebuchad-nezzar, Dan. 4.25.27that he ſhould be driven from men, and have his dwelling with the beaſtes of the field, he counſelled him to breake off his ſinnes by righteouſneſſe, and his iniquities by ſhewing mercy to the poore, as the meanes and ready way to lengthen his tranquillity: ſo may I ſay to all naturall men, that have their dwelling, ſhall I ſay, with the beaſts? nay with the Devill and his Angels, who rule in them: let my counſel be acceptable to you, hearken to the word, be ſwift to heare it, let it dwell plentifully in you, and be doers and practiſers of it, that ye may feele the power of it being conuerted by it, and ſo glorifie God in the day of your viſitation.
Turne every one from his evill wayes.) Here is the ſubſtance of the Kings Proclamation, wherein one thing is expreſſed, and under it an other is comprehended. For it is …o: onelyonly required of us to turne from evill, Doct. but to returne to the Lord and to do good. Repentance ſtands in turning from our euill wayes to God.This teacheth the nature of true repentance, that it ſtandeth in turning from our evill wayes to God. For the better underſtanding of this point, we muſt obſerue, why it is called a turning, and what manner of turning repentance is. The Metaphor of turning is drawne from a traveiler in the way, who miſſing the path and going aſtray, hath no remedy but he muſt come backe againe, and returne into the right way, if ever he intend to attaine the end of his journey. This unproper ſpeech is very proper to expreſſe the nature of repentance becauſe we are all traveylers toward heaven, we are all gone farre out of the way, like ſheepe going a ſtray from the fold, therefore we muſt turne backe againe, and as we were going to hell, ſo we muſt turne our feet toward heaven: and as we have turned our backes to God, ſo we muſt ſet our faces toward him. This is repentance. And touching the manner of turning, we muſt obſerue there are foure ſortes, of ſubſtance, of quantity, of place, of quality. Change of ſubſtance, is when one ſubſtance is changed into an other, as Lots wife was turned into a Piller of ſalt, Gen. 19. Gen. 19.26. Exod. 4.3. Ioh. 2.9.The rod into a Serpent and the Serpent into a rodde, Exod. 4.3.4. And water into wine at the feaſt in Canna of Galilee, Ioh. 2. But repentance is not ſuch a change, becauſe before and after repentance our ſubſtance is the ſame; we have the ſame bodies, and the ſame ſoules. Change of quantity is either by encreaſing or diminiſhing, as when Chriſt fed five thouſand men with five loaves and two fiſhes, Math. 14.15. and 15.32.and foure thouſand with ſeven loaves and a few little fiſhes: but repentance is not ſuch a change by encreaſing from few ſinnes to moe, or from leſſer to greater; neither contrary wiſe a diminiſhing from moe to few, or from greater to leſſer, but rather this is a turning from one ſinne to another: whereas true repentance is a turning from all ſinne to God in our whole life. Change of place or local mutation, when we paſſe out of one place into another, as Peter out of priſon into a place of liberty Act. 12. But repentance is not ſuch a change, becauſe a ſinner may change his ſoile, and not his ſoule: he may go from place to place, yea from Countrey to Countrey and change ayre, yet not let go one of his ſinnes: as a ſicke man doth, he may change his chaire, and his Chamber, and be carried from bed to bed, but this cannot free him from his ſickneſſe and reſtore him to his former health: ſo it is with ſinne. Change in quality, is, when things change from once condition to another, as when the leper was clenſed, or the dead raiſed. Such a change is repentance, when new qualities or properties or put into the ſoul and body, when they are altered from unrighteouſneſſe to righteouſneſſe, from all ſinne to the living God. In this the nature of true repentance conſiſteth, as Hoſ. 6.1. & 14.2. Ezek. 18.30.32. & 36.26. Ier. 4.1. Luk. 1. Act. 26.20. in which places repentance is expounded to be a turning to God & a doing of workes meete for amendment of life. In this turning obſerue theſe particulars, firſt, it is a turning of the whole man, both of ſoule and body, both of the outward man and the inward, Iam. 4. Secondly, it muſt be conſtant and continued, not flitting or ſtarting backe like a deceitfull bow, or vaniſhing like the morning dew, Hoſ. 6.4. Thirdly, It muſt be a turning from all ſin to God, for one knowne ſinne wherein we live without reſiſtance ſeparateth from God as well as many, Dev…. 30.2. Ier. 4.4.
This appeareth firſt becauſe the word here uſed importeth that we are gone out of our way; Reaſ. 1 we would travail toward heaven, and we take the right courſe that leadeth to hell: we would ſeeme deſirous of Salvation, but we go in the broad way that bringeth to deſtruction: Math. 7.13.we make as though we would go to God, and we follow after the Devill, Math. 7. Secondly, we were made according to the image of God in holineſſe and true righteouſneſſe, Eph. 4. and had fellowſhip with God: man delighting in his Creator, & the Creator in his creature: but ſin hath turned all upſide down: man had no ſooner fallen & tranſgreſſed, Gen. 3.8.10.but he fled from the preſence of God, as an evill ſervant from his Maſter, or a malefactor from the judge for feare of puniſhment, and was afraid of his comming into the Garden. Thus we became the children of wrath, Eph. Eph. 2.3 & 4.18.2.3. But when once we have grace to repent, then we begin to repaire and recover the image of God, and to be reconciled to him againe. Repentance therefore is as a miracle of the Goſpel, the quickning of a dead man, and the raiſing of him up from death to life, or as the reedifying and repayring of a royall Pallace that was fairely builded, but foully battered and decayed. The image of God is as a faire Pallace, the tranſgreſſion of man is as the ruine thereof: repentance is nothing elſe but a raiſing again of that image, which is to be done all the dayes of our life. This is in a manner a miraculous worke in regard of the greatneſſe of our fall, that in regard of our ſpirituall eſtate which we recover, we may ſay as Math. 11.5. Math. 11.5.The blind receive their ſight, the lame walke, the leaprs are clenſed, the deafe heare, and the dead are raiſed up to life. Happy are we if this ſpirituall miracle be wrought upon us.
Let us apply theſe things to our ſelues. Firſt, Ʋſe 1 hereby it appeareth, The firſt reproofe.that many men are greatly deceived both in the doctrine and practiſe of repentance; in the doctrine, becauſe they thinke that to be, which is not repentance: and in the practiſe: becauſe they perſwade themſelues that they have it, when indeed they want it. Some are ſo ſilly and ſotiſh, that they preſume they need it not, and that it belongeth not at all to them, no more then phyſicke to a whole or ſonnd man, or a plaiſter to him that hath neither wound nor hurt: like the young man in the Goſpel, Math. 19.20.All this have I done from my youth up, what lacke I yet? or like ſuch as ſuppoſe Chriſt came not to call them, but other notorious ſinners. Others ſlight and ſlubber over this matter with a little ſorrow and ſighing with Eſau, Ahab, and Iudas, and if they live and have leiſure to ſay, Lord, have mercy upon us; like thoſe that in the end of the world ſhall ſay, Lord, Lord, open unto us; they thinke they ſhall undoubtedly be ſaved, never remembring the words of our Saviour, Not every one that ſayth unto me, Lord, Math. 7.21.Lord ſhall enter into the kingdome of heaven, but he that doth the will of my father which is in heaven. Secondly, The ſecond reproofe.it condemneth all wretched and prophane perſons, that lie wallowing and weltering in their ſinnes, like Swine in the mire, or dogges in their vomit; who as they were once, ſo they are ſtill. They were horrible ſwearers and common blaſphemers, ſo they are ſtill. They were ſcoffers and ſcorners, mockers, and deriders of all good things, and all good men, ſo they are ſtill, they are no changelings. They were contemners of Gods word, and prophaners of his holy Sabboths, ſo they are ſtill. They were drunkards and filthy livers, ignorant and blind in matters of faith and religion, ſo they are ſtill. Are theſe humble and repentant ſinners? do theſe turne to God? where you ſaw them long a goe, and where you left them twenty or thirty yeares a goe, there you ſhall be ſure to finde them, never a whit changed, unleſſe happily from evill to worſe. But let ſuch marke how it hath beene with other penitents, and in them behold themſelues as in aglaſſe, I meane Paul, the woman of Samaria, Lydia, the jaylour, Zacheus, the Iewes that crucified Chriſt the Lord of life. Let him that talketh of Repentance, boaſteth of it, and chalengeth it to himſelfe even for his owne aſſurance, ſhew the like fruites in himſelfe: for it worketh ſuch a change and alteration, that both our ſelues and others may diſcerne it as eaſily, as light from darkneſſe. So then as the Apoſtle ſaith, Shew me thy faith by thy workes: Iam. 2.18.ſo may I ſay, ſhew me thy repentance by thy change? For what ſhall it profit a man to ſay he hath repentance, when he hath no friutes? can ſuch a repentance comfort him? The third reproofe.Thirdly, it condemneth civill men that remaine in the ſtate of nature, and glory in their outward vertues, that they are alwayes the ſame, but theſe glory in their owne ſhame. Theſe cannot ſay they are become new creatures, they cannot ſay they were ever borne againe: yet without the new birth they cannot enter into the kingdome of heaven. Ioh 3.3.They cannot ſay, Old things are paſſed away, 2 Cor 5.17.behold all thinges are made new; yet no other are in Chriſt, and made members of his body. Such civill men, that content themſelues with civill honeſty, and have nothing, wherein to rejoyce but nature, ſtand as yet in a dangerous and damnable eſtate, neither can they come out of it, untill they begin to deny themſelues, and to loath and deteſt even theſe outward vertues, forſamuch as the truſt and confidence in them is no better then a ſelfe deceiving.
Secondly, it ſerveth for information in other truthes. Firſt that no ſinne is great and heinous, but there is place for repentance, if they can repent. This was the end of Chriſtes comming, to call ſinners to repentance; Math. 9.13.he ſayth ſinners without exception. This we ſee in Manaſſes, a Sorcerer, an Idolater, a murtherer, and almoſt what not? yet he humbled himſelfe, and obtained mercy according as he prayed, 2 Chr. 33. 2 Chro. 33.19Paul confeſſeth that he was ſometimes a blaſphemer, and a perſecutour, and an oppreſſour, yet he obtained mercy becauſe he did it ignorantly in unbeleefe. 1 Tim. 1.13.1 Tim. 1. The conſpirators againſt Chriſt and his kingdome are called to kiſſe, that is, Pſal. 2.12.to embrace and obey him and his doctrine; and accordingly they which ſhed his blood by murthering of him did drinke his blood by beleeving him, Act. 2. Act. 2.37.A ſingular comfort for ſuch as feele the burden of their ſinnes lying heavy upon their conſciences, that they goe mourning all the day long, and cannot lift up their heads to God, unto ſuch the Lord ſpeaketh, Eſay. 1. Come, let us reaſon together, Eſay. 1.16.if ye will waſh and clenſe your hearts, though your ſinnes were as red as crimſin, they ſhall be made white as wooll. And Chriſt our Saviour calleth ſuch as are heavy laden, Math. 11.28.and promiſeth to give them reſt, Math. 11. Sinne often bringeth us to the brimme or border of hell, but it cannot bring us ſo low, but Chriſt Ieſus is able to bring us backe and to raiſe us vp againe by repentance. Secondly, there in no ſinne ſo ſmall and little, though it ſeeme in our eyes as a more, but it is able to bring to hell, and therefore craveth repentance. The world of naturall men judgeth, that repentance is proper to none but to heinous and hideous ſinnes, as murther, theft, periury, treaſon, rebellion, whordome, and ſuch like, and that if they be free from the outward act of theſe, they juſtifie themſelues like the Phariſee, and thinke repentance belongeth not to them: as for others, if they have any, they hope to be diſpenced with all. It is nothing ſo with Gods children, they have beene touched to the heart for ſuch ſinnes as the world taketh no notice off and never ſticketh at, as for the evill which appeareth in their beſt workes, that they cannot do them as they would, but infirmities creepe upon them and defile them; not onelyonly for committing evill, but for omitting good things: Rev. 2.4.5.the Church of Epheſus is called to repentance for leaving their firſt love; they watch over their idle thoughts, and idle words; Gen 6.5.remembring that every imagination of the heart is onelyonly evill continually; and the threatning of Chriſt, that for every idle word that men ſhall ſpeake, Math. 12.36.they ſhall give account thereof at the day of judgement: Davids heart was ſmitten for cutting off the lappe of Sauls garment privily, 1 Sam. 24.4.1 Sam. 24. Every thing is layd to heart of Gods children, which he hath ſoftned by the touch of his holy ſpirit by giving unto them an heart of fleſh: they will be troubled for the leaſt ſinnes, accounting no ſinne little, which is committed againſt ſo great a God, which offendeth ſo holy a law, which deſerveth eternall death as the juſt wages thereof, and brought Chriſt Ieſus from the boſome of his Father to ſuffer death for them: and laſtly they are grieved & touched to the quick: becauſe they encreaſe not in grace according to the good meanes and occaſions that God hath given, knowing that the more is given and committed unto them, the more is required at their hands and the ſtreighter ſhall their account be.
Laſtly, let us examine our ſelues, whether we be turned from evill to good, and from the power of Satan to God. This will appeare by theſe ſignes and tokens. Firſt there is a turning of the heart upward to heaven, and a faſtning of the eye upon God, that it may be ſayd of every true repentant, that his behaviour is as of one that is journying & going up to the heavenly Ieruſalem the mother of us all: Luk. 9.53.as it is ſaid of our Saviour that his face was as though he would go to Ieruſalem: Phil. 3.20.So our conuerſation muſt be in heaven, and our whole life a travelling thither, and a wandering in the wilderneſſe of this world, untill we be brought into the true Canaan that is aboue. But if the hearts of all were tried by this rule, it would ſhew how little repentance is in the world, when in all our thoughts, workes, and employments we are carried wholly downeward, which way will bring us to hell in the end: foraſmuch as we have prophane hearts, not ſavauring the things that are of God like prophane Eſau. Secondly, we grow every day better and better, when once we are truly turned unto God. True it is, repentance taketh not away all fayling and falling, neither freeth us from all ſliding and ſlipping of the foot, and albeit we ſtumble and fall, we walke not from God, but toward him and riſe againe. The penitent perſon is like to a man that walketh up an high hill, though he have many fals & ſlips, yet ſtill he is ſaid to go up the hil, becauſe his face is toward the top of the hil: nay his falles make him more wary and heedfull; ſo it is with the faithfull, he may take a fall, The faithfull make profit by their falles.& with the fall defile himſelfe, yet he taketh profit by it, and becommeth more circumſpect and every fall helpeth him one ſtep toward the kingdome of heaven. Thirdly, marke how repentance changeth us, and altereth our hearts from time to time, how ſinne weakneth, decayeth, and dieth in us; on the other ſide how grace and Godlineſſe encreaſe and ſtrengthen in us, Philem. 10.11and how we grow in love with righteouſneſſe that we may ſay as Paul doth of. Oneſimus once unprofitable, now profitable; and of the Corinthians, 1 Cor. 6.11.Such were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified. But if we find no ſteppes, no degrees or proceedings in good things, we may juſtly ſuſpect our ſelues, that we are not yet truly turned. This is a certaine and infallible rule, repentance and continuance in ſinne in our old wicked courſes cannot poſſibly ſtand together.
Laſtly, whether it have wrought a through change in us, 1 Theſſ. 5.23 2 Cor. 7.1.that our ſpirit, and ſoule, and body be preſented blameleſſe unto the comming of our Lord Ieſus Chriſt. Many content themſelves to give the halfe turne, like Agrippa, Act. 26. Theſe turne up and downe as the dore upon the hinges, ſo theſe are here and there, but it is in their ſinne, and are as farre from God as before. Or they turne from ſinne, as Lots wife did go out of Sodome, ſhe went forward for a while, but ſhee had an eye ſtill looking backe toward Sodome. Or elſe they turne as the wheele that ever is in motion, but at night it abideth where it was before: for they are ever the ſame men, their turning is without turning, they are alwayes the ſame without any change.
9 Who can tell if God will turne and repent, and turne away from his fierce anger, thas we periſh not.
In theſe words we have the reaſon, wherefore they faſted, prayed, and repented. It is not a ſpeech of infidelity, for then it ſhould not be ſaid before, they beleeved; and doubtleſſe they would here have concluded, God will not returne though we returne to him; and he will not repent of the evill threatned, though we repent of our evill practiſes: and if they had fallen into utter deſperation, they would not have cryed at all unto God, much leſſe mightily, as they are commanded to do.
This verſe containeth three things, feeling, feare, and faith. Firſt a feeling or ſenſe of ſinne. Secondly, a feare of judgement. Thirdly, hope of deliverance. It is to be ſuppoſed, that albeit they doubted of the iſſue of the ſentence, as a thunder-bolt throwne out againſt them, yet not of the favour of God toward them, neither of his receiving of them, to mercy in the next life; albeit they ſhould periſh according to the fleſh, yet their ſoules ſhould be ſaved in the day of the Lord. For if they had beene overthrowne and deſtroyed, though it had been with fire and brimſtone from heaven as Sodome and Gomorrah were; yet had it beene no argument of their eternall condemnation and dying out of Gods favour: becauſe puniſhment ſuffered cannot prove a man to be rejected, no more then it did Moſes, who never came into the land of promiſe: becauſe he had provoked God to wrath, Numb. 20.12.and ſanctifie him not in the eyes of the children of Iſrael. Beſides, no man can be eternally condemned, which hath truly repented; he may be chaſtiſed, but he cannot be accurſed. So then, here was faith and feare mingled together in the ſame perſons as it were wine and water in one veſſell. A true faith, but a little and weake faith which they found and felt in themſelues, like the father of the poſſeſſed, who profeſſed his faith, but withall confeſſed the weakneſſe of his faith, Mark. 9. Lord, I beleeue, helpe thou mine unbeleefe. Mark. 9.24. Math. 6.30. and 8.26 and 14.31. Rom. 4.19. 2 Cor. 10.15. Rom. 4.20 Col. 1.23 and 2.7.5. Heb. 10.27. Act. 6.5.8.There are degrees of faith, a little faith, a doubting faith, a weake faith; the Apoſtle alſo ſpeaketh of an encreaſing faith, 2 Cor. 10 We read of a ſtrong faith, Rom. 4.20. of growing in faith, 2 Theſſ. 1.3. Or of abounding in faith, 2 Cor. 8.7. of a faith grounded and ſetled, Col. 1.23. rooted, built up and eſtabliſhed, chap. 2.7. of the ſtedfaſtnes of faith, 5. of the aſſurance of faith. Heb. 10.22. and of the fulneſſe of faith, Act. 6.5.8. But whatſoever titles it hath, the ſtrongeſt faith and deepeſt rooted is mingled with doubtfulneſſe, like the ayre overcaſt with cloudes, or a ſhip beaten with ſtormes and tempeſtes, Luk. 22. Such was the faith of theſe Ninevites, doubting, but not deſpairing: ſhaken, but not caſt downe: toſſed with waues, but not ſuffering ſhipwracke: becauſe as they feared his judgements, ſo they hoped for his mercies, and beleeved that their ſinnes were pardonable, which is the firſt ſtep and degree of faith. This was in the Prodigall ſonne, when he reſolved to goe to his father, Luk. 15.18.and confeſſe he had ſinned againſt heaven and againſt him, and was no more worthy to be called his ſonne, when as yet he felt not his offences already pardoned. This was in the Ninevites in this place, The meaning of the words.they conceive a good hope of God albeit he threatned them, and beleeve that his wrath may be appeaſed, when they ſay, Who can tell if God will returne? and therefore ſome doubting was joyned with it, as, Ioel. 2.14.Ioel. 2.14. Who knoweth if he will returne and leave a bleſſing behind him? 2 Sam. 12.22.and 2 Sam. 12.22. Who can tell whether God will have mercy on me, that the child m…y live? So likewiſe Eſter. Eſter. 4.14.4.14. Who knoweth whether thou art come to the kingdome for ſuch a time as this? So then this phraſe is uſed in matters not fully certaine and manifeſt unto them, but in ſuch as are doubtfull. Object. Againe, when the Prophet ſaith, God will repent; the queſtion may be asked, how repentance can agree to God, Tit. 1.2.who is by nature unchangable and cannot lye, Tit. 1.2! Eſpecially conſidering we find Scripture to affirme, 1 Sam. 15.29.The ſtrength of Iſrael will not lye nor repent, for he is not a man that he ſhould repent, 1 Sam 15.29 yet before it was ſaid, it repented him that he had ſet up Saul to be king? how are theſe things to be reconciled? I Anſwer, Anſw. the Scripture ſpeaketh of God two wayes, ſometimes properly, and ſometimes unproperly: properly it agreeth not to God: becauſe in him is no change, nor ſhadow of turning: unproperly it may, by the figure Anthropopatheja, which is an attributing or aſcribing unto God, the parts, properties, paſſions, and affections of men, the more lively to repreſent the things ſpoken off before our eyes. So then, it is a borrowed ſpeech from men, in God it is a change of his worke, not of his will, as Gen. Gen. 6.6.6. it repented God that he had made man, that is, he purpoſed to deſtroy man whom before he had made. From hence we learne, where true faith is to apprehend and beleeve the truth and certainty of Gods threatnings, Doct. there is a feare of judgements to come. Faithworketh a feare of Gods judgments.Faith worketh feare, and feare often worketh faith. This we ſee in theſe Ninevites; they beleeved God, and proclaimed a faſt, and therefore they feared the dreadfull ſentence publiſhed and pronounced againſt them. This appeareth in the commendation of the faith of Noah, Heb 11.7. Heb. 11.7.He being endued with a juſtifying and ſaving faith, is alſo touched with feare and reverence at the conſideration of Gods judgements to come. So it was with Iehoſhaphat, he beleeved the Prophets; 2 Chro. 20.3.and therefore he feared and ſet his heart to ſeeke the Lord, 2 Cor. 20. See the further practiſe of this in Hezekiah, Ier. Ier. 26.18.19.26. Micah the Moraſhite propheſied and ſpake to all the people of Iudah, Thus ſaith the Lord of hoſtes, Zion ſhall be plowed like a field, and Ieruſalem ſhall become heapes: did Hezekiah the king of Iudah, and all Iudah put him to death? did he not feare the Lord and beſought the Lord, and the Lord repented him of the evill which he had pronounced againſt them? 2 King. 22.19.The like we ſee in Ioſiah, 2 King. 22. when he heard the plagues and curſes that ſhould come upon Ieruſalem, his heart was tender, he trembled himſelfe before God; and when he heard the wordes againſt that place, he rent his cloathes and wept before him. The reaſons are evident.
Firſt, God hath coupled both theſe together, Reaſ. 1 and therfore whoſoever beleeveth his threatnings cannot but feare the evils threatned. He that apprehendeth the wrath of a Prince to be as the roaring of a Lyon, cannot but tremble; it cannot but worke in him feare, Amos. 3. Amos. 3.6.Can a trumpet be blowne in the Citty, and the people not be afraid? Secondly, faith maketh things unſeene to be ſeene, Heb. 11.1. Heb. 11.1.1….For it is the evidence of things me ſinne…s Moſes by faith ſaw him that is inviſible, verſ. 27. and Noah …aw the worlds deſtruction as preſent, though it … an hundred and twenty yeares before it came, and … it.
But it may be objected, Object. the faithfull is not afraid of any euill …idings, for his heart is fixed, and beleeveth in the Lord, Pſal. 112.7. and therefore faith expelleth all feare: I anſwer, the words of the Pſalme teach the contrary, Anſw. Bleſſed is the man that feareth God: and therefore to cl…re this ſeeming-contradiction, we muſt obſerve a two-fold feare; as alſo care, a diſtruſtfull feare, and an awefull or reverent feare. The diſtruſtfull feare argueth want of faith in God: the awefull feare maketh us ſeeke to God and to fly to his mercy. But where the true faith is, it expelleth and driveth out diſtruſt, Pſal. 133.18. & 147.11.and therefore the Prophet ioyneth theſe two together, Pſal. 133 The eye of the Lord is upon them that feare him, that truſt in his mercy: and 147.11. the Lord delighteth in them that feare him, that hope in his mercy.
Behold the true cauſe, Ʋſe 1 why there is ſo little feare of God in the world and of his judgments, though imminent and ready to fall, nay preſent and already fallen. We never had more cauſe to feare generall judgments in regard of the generall corruptions and floods of wickedneſſe that overflow in all places: yet never more ſecurity, never leſſe feare. And what is the cauſe? becauſe there is ſo little faith: Math. 24.37.as Chriſt our Saviour ſheweth, that iniquity ſhould abound in the laſt dayes, and men mind nothing elſe but their profits and pleaſures, as they did when the flood came and ſwept them all away at once: diſobedience to the word proceeding from infidelity was the cauſe of that cauſe. 1 Theſſ 5.For when they ſhall ſay, peace, peace ſuddaine, deſtruction ſhall come upon them, as paines upon a woman in travaile, and they ſhall not eſcape. Theſe ſhall make a mocke of the laſt judgment, and never feare it, untill they feele it. Theſe may be ſent to ſchoole to Ahab, to Iudas, the ſonne of perdition, nay to the Devils themſelues: for they have not ſo much faith as Ahab had, 1 King. 21.27. not ſo much as Iudas had, Luk. 18.8.Math. 27.3.5. not ſo much as the Devils, Iam. 2.19. who beleeve and tremble where as the ungodly beleeve not, and therefore tremble not: but they would, if they beleeved onelyonly ſo much as the Devils do. How then can prophaine perſons eſcape the torments of Hell, who come farre ſhort of theſe that are already in hell? and how fearefull an eſtate is it to be condemned of ſuch, as be condemned themſelues?
Secondly, ſee the difference betweene Gods children, and carnall or worldly men: theſe are quite contrary the one to the other, as light and darkneſſe; and as farre diſtant as heaven and hell. Hic ubiopus eſt none verentur: illic, ubt nihil opus eſt, the verentur. Terent. Andr. act. 4. ſeen 1.When Gods judgements are threatned, and men warned to take heed and looke to themſelues, they do feare leaſt of all who have moſt cauſe, and whom they moſt neerely concerne, and they on the other ſide moſt of all, whom they concerne. We ſee this in the old world evidently and expreſly: for whom did the threatning of the drowning and deſtruction therof moſt neerly touch and concerne? Doubtleſſe the diſobedient world of the ungodly. But they feared leaſt, nay nothing at all; they ranne on in their worldly and wicked courſes, till the flood came and ſwept them away. Whom did the threatning leaſt of all concerne, as being in leaſt danger to be drowned? Surely Noah, and his family, for whom the Arke was prepeared: but they feared moſt of all. Nay Gods children oftentimes feare for the wicked, Pſal. 119.53.136.158.when they feare not for themſelues, as Pſal. 119.53.136.158. as they pray for them, when they pray not for themſelues, and deſire their conuerſion, when they minde nothing leſſe. The Prophet was greeved for them, when they were not greeved for themſelues. 2 Cor. 12.21.So it is ſaid by the Apoſtle, God will humble me among you, and I ſhall bewaile many which have ſinned, and have not repented of the ſinnes committed: the more ſorry he was for them, the leſſe ſorry they were for themſelues. Theſe are like drunken men that dread nothing, becauſe all their wit is gone to diſcerne of danger; or like little children, that feare not the fire till they be burned, Pro. 20.11.nor the candle till they be ſinged with it. As Pro. 20.11. even a child is knowne by his doings, whether his worke be pure and whether it be right.
Laſtly, it behoveth us to examine our owne hearts, The trials of a true faith.whether we have true faith or not. But how ſhall we try and prove our ſelues? let theſe be the trials. Firſt, if our faith be not fruitleſſe and barren but worke in us love and hatred, joy and greefe, hope and feare. If this faith be in us, it will make us that we ſhall not be idle or unfruitfull in the knowledge of our Lord Ieſus Chriſt. It will make to a …ound in us both the love of God and our brethren, and of good things, and the hatred of evill: both joy to ſee Religion floriſh, and greeve to ſee God diſhonoured: both hope of everlaſting life, and feare to offend the everliving God. That faith which ſwimmeth in the braine, & deſcendeth not to the bottome of the heart is no found faith, but in ſhew and ſhadow onelyonly, a dead and counterfeite f…ith. Secondly, it is ſound, if it make us ſtand in feare of his judgments executed upon others, like children that ſhake and quiver when the father correcteth any of their brethren; nay of the ſeruants of the houſe: ſo it is with the children of God, they feare and lay it to heart when he chaſteneth his Church or any of his own people nay the ungodly and prophane perſons of the world: they by and by looke upon themſelues, and examine their own wayes to ſee whether they be not guilty of the ſame ſinnes. 2 Sam. 6.6.7.9.This appeareth in David, when the Lord in his anger ſmote Vzzah for his errour, that he died by the Arke of God, becauſe he put forth his hand and tooke hold of it when the Oxen ſhooke it, be feared God exceedingly that day. What? did he nor feare the Lord before? Yes doubtleſſe; but exceedingly at that time, when he ſaw a viſible example of his wrath before his eyes: and this alſo made him ſay, Pſal 19.120my fleſh trembleth for feare of thee, and I am afraid of thy judgment. This the Evangeliſt ſheweth Act. 5. when Ananias and Sapph…ra were ſuddainly ſmittendown with ſuddaine death, Act. 5.11.feare came upon the whole Church, and upon all th…ſe that heard of it. If it be the property of the child of God to tremble at his word, Eſay. 66.2.Eſay. 66. as the heart of Ioſi…h melted for feare at the hearing of the Ia…v, 2 King. 22. Becauſe a reproofe entreth more into a wiſe man, then an hundred ſtripes into a Foole, Pro. 17. Pro. 17.10.how much more at his rods, at his ſcourges, and at the drawing and ſhaking of his glittering ſword, when his hand layeth hold on judgment? like the child at the ſight of his fathers rod? So the Prophet, Hab. 3.2 16.when he heard of the judgments of the Lord, was afraid, his belly trembled, his lippes quivered at the voice, rottenneſſe entred into his bones, and he trembled in himſelfe. This feare of Gods anger is a worke of grace in the heart. Thirdly, if the feare of his judgments be an effectuall meanes preventing in us the feeling of them. They that feare moſt now, ſhall have leaſt cauſe to feare hereafter, and contrary wiſe ſuch as feare leaſt now when they are called to feare ſhall be ſuddainly overtaken with feare hereafter, when they can neither prevent it, nor avoid it. Fourthly, we may try the truth and efficacy of our faith, if we can beleeve God on his bare word, although we ſee not the performance thereof, neither any appearance or likelihood thereof. This we muſt conſider in two reſpectes, both of his promiſes, and of his threatnings. Touching his promiſes, when we dare truſt him on his bare word for the performance of them. We ſay of ſome men, we will truſt them no farther then we ſee them, or have ſome earneſt, pledge, or pawne from them, howbeit we muſt not deale ſo with God: this is as much as not to truſt him at all, but our owne eyes, and to truſt our owne pawne, not him. But for us to truſt him, 2 Cor. 5.7.when he ſeemeth to go from his owne word, or againſt his word, even deny himſelfe, this is aſſuredly a true faith. Thus it was with Abrahram; when the Lord bad him kill his ſonne, his onelyonly ſonne, even Iſaac, the ſonne of promiſe, by whom he looked to have iſſue, in number as the Starres of heaven, and as the ſand by the Sea-ſhore, he accounted that God was able to raiſe him up even from the dead from whence alſo he received him in a figure. So it was with Iob, H. b. 1.29.we muſt beleeve that God will ſave us, even when he ſeemeth to goe about to deſtroy us, Iob. 13.15. Thus we are taught to beleeve that he loveth us, when he chaſteneth us and frowneth upon us, and maketh little ſhew of love toward us: we muſt beleeve that he remembreth us, when he ſeemeth to forget us, Eſay. 49.4.15.16. And touching his threatnings, we muſt beleeve them before they come. The threatnings of God are manifold and evident, The ſoule that ſinneth, Ezek. 18.5. Pſal. 68.21.ſhall dy the death, Ezek. 18.5. and Pſal. 68. The Lord will wound the head of his enemies, and the hairy ſcalpe of every one that goeth on obſtinately in his ſinnes. But becauſe we ſee it not preſently, inſtantly, and immediatly performed, the ungodly put farre from them the evill day, and they live merrily and pleaſantly, thereby ſeeming to eſcape the ſcourge here, Eccl. 8.11.as Eccl. 8. Becauſe ſentence againſt an evil worke is not executed ſpeedily, therefore the heart of the ſonnes of men is fully ſet in them to doe evill. Theſe thinke God will be better then his word, and that theſe threatnings are ſpoken onelyonly to fray and affright men, as ſcare-crowes do birdes; to keepe them in awe, not to bring them to ruine and deſtruction. What are theſe but infidels, who cannot beleeve, that God will doe that which they ſee him not to do preſently? Here then is the worke of faith to beleeve that which may ſeeme to carry no likelihood of comming to paſſe: remembring what Salomon ſaith Though the wicked live an hundred yeares, and paſſe them all ouer in pleaſure, yet I know it ſhal not go wel with the wicked, Eccl. 8.13.neither ſhall he prolong his dayes which are as a ſhadow becauſe he feareth not before God. The heathen do account it a point of mans miſery above all other creatures, that he alone is vexed with care and feare for the future: but I account it a point of mans excellency and eminency above other creatures and of true Chriſtians above other men, that they are not all for the preſent, but have their eyes in their fore head to foreſee and ſo to prevent evils to come, as Eccl. 2. The wiſe mans eyes are in his head, Eccl. 2.14.but the foole walketh in darkneſſe. The naturall man ſeeth with one eye, to witt the carnall eye of naturall reaſon, that can pierce no farther then the light of nature reacheth: but Chriſtian men have together with it the ſpirituall eye of faith alſo to foreſee evils to come, ſuch as ſenſe and reaſon are not able to apprehend. Bernard in Pſal. Quihabitat. Serm. 1.There are foure ſortes of men in this caſe to be conſidered of us, ſome hope, but feare not: others feare, but hope not: ſome neither hope nor feare: others both hope and feare. The firſt ſort is of thoſe that hope, but feare not: theſe runne through thicke and thinne, and ſtand at nothing; they feare not when there is cauſe, but they preſume without cauſe. Theſe hope for his mercy, but they feare not his wrath: they have their eyes faſtned upon his mercy, but they ſhut them upon his wrath, leaſt they ſhould looke upon it; and thereby take liberty to ſinne without any remorſe of conſcience, or of repentance from dead workes. We have infinite examples both written and unwritten of ſuch perſons, and therefore the Prophet David prayeth to God to keepe his ſervant from preſumptuous ſinnes, leaſt they have dominion over him. Pſal. 19.13.This faith is no faith, but a fancy, or rather a frenzy. Theſe ſet up an idoll inſtead of God, made all of mercy, that is, an other kind of God, then he hath deſcribed himſelfe to be in his word, Exod. 20 and 34 he will by no meanes cleare the wicked, Exod. 34.7.viſiting the iniquity of the fathers upon the children and upon the childrens children unto the third and to the fourth generation. Wherefore all mercy and no feare, is all fanſie and no faith. An other ſort is of ſuch as feare, but hope not at all. Theſe are contrary to the former. They feare his judgments too much, but they hope in his mercies too little, as Caine, Saul, Achitaphel, Iudas, and ſuch like, who had no more hope then the Devils have, and ſo come to be ſwallowed up in the deepe gulfe of deſperation. The third ſort neither hope nor feare, neither hope in his mercy, neither fear his juſtice. It is al one with ſuch which end goforward, whether God be offended, or not, whether he be pleaſed or diſpleaſed. Theſe are like the Laodiceans, neither hote nor cold, but luke warme, whom God wil ſpew out of his mouth, Revel 3.16.Rev. 3. Theſe are ſeiled in their lees, or dregs of their ſins, that ſay in their hearts, the Lord will do neither good nor evill. Zeph. 1.12.Theſe are Epicures or Atheiſts that make God ſit idle in heaven, and do nothing. The Fourth and laſt ſort are ſuch as both hope and feare alſo. In the firſt ſort raigneth preſumption, in the ſecond deſperation, in the third prophanation, in the laſt religion. Theſe ſo hope in his mercy, that they ſtand in feare of his wrath, as Noah, David, Ioſiah, and ſundry others. Such muſt we be, to regard both of his mercy and judgment. We muſt not be any of the former ſinners, neither preſumptuous, nor deſperate, nor prophane, but fearefull of his wrath, and yet confident in his mercy.
10 And God ſaw their workes, that they turned from their evill way, and God repented of the evill that he had ſaid, that he would do unto them, and he did it not.
Hitherto we have heard what the Ninevites did: Knowledge is of Apprehenſion, Heb. 4 13 Approbation, Pſal 1.6. Math. 7.23.here we are to conſider what the Lord did, he ſaw their works, and repented of the evill which he had denounced. Let us firſt marke the meaning of the words, and conſider them in order as they lie.
He ſaw). Firſt, he not onelyonly beheld what they did, but he approved their workes, Chap. 1.2.and conceiveth a liking of the ſervice they performed, as Gen. 1.31. & 4.4. Lam. 3.6. But doth not the Lord ſee the wicked and their workes? Ob. did he not ſee before this, their wickedneſſe? Yes doubtleſſe, Anſw. or elſe how could it come up before him? For anſwer unto this we muſt underſtand, that he is ſaid to have a two fold eye; the eye of knowledge, and the eye of alowance. He ſeeth all perſons, and all things good and evill with the eye of his knowledge, that nothing can be hid from him: for he that formed the eye, ſhall not he ſee? the night, Pſal. 94.9. & 139.11.and the light are both a like with him: but he ſeeth not all things in this maner with the eye of his alowance, liking, loving, and approving▪ In this ſence, he did not looke upon Caine and upon his offering, but upon Abel and his offering, to whom he had reſpect. Their workes). Firſt, their faith, their converſion from their evill wayes, their faſting and prayer, how they cryed mightily unto him.
God repented of the evill.) Firſt, God is after a ſort transformed and transfigured into our nature, as we ſometimes read of his eyes, eares, hands, heart, feet, noſtrils and other bodily members: not that he is ſo indeed, not that he hath theſe parts, but the Scripture ſpeaketh after our capacity and underſtanding, as they do that ſpeake to children; we are not ignorant, what uſe, office, and property theſe ſeverall parts have in our ſelues; and we conceive not how a man ſhould ſee without eyes, or heare without eares, or walke without feet, or worke without hands, and to teach us therefore that God ſeeth, heareth, worketh, and underſtandeth all things, thoſe parts are aſcribed unto him, by which we ſee, heare, worke, walke and underſtand: But properly repentance is not in God (as we have noted before) but the effect is, Repentance not properly in god.which is nothing elſe but the undoing of a worke which he had formerly done. So then the Ninevites turned, and God turned: they turned from their evill, and God from his evill. Howbeit theſe evils differ the one from the other; for theirs is criminall; his penall: Doct. they turned from the evill of their ſinne, he from the evill of his puniſhment. God knoweth whatſoever we do, and approoveth of that which is good.From hence we may obſerue two points, which, becauſe they have affinity one with an other, we will conſider together namely, that God ſeeth, knoweth, and heareth whatſoever we do, ſpeake, or thinke; yea he acknowledgeth aloweth, Whatſoever we do, and approoveth of that which is good. Pſal 139.2.3.4. & 33.13.14.praiſeth, and commendeth good things in whomſoever they are. Touching the firſt branch, the Prophet ſaith Pſal. 139. Thou vnderſtandeſt my fitting, my riſing, my thoughts afarre off, there is not a word in my tongue, but thou knoweſt it wholly, thou poſſeſſeſt my reines, my bones are not hid from thee: and 33.13.14. The Lord looketh from heaven he beholdeth all the ſonnes of men from the place of his habitation, he looketh upon all the inhabitants of the earth. And touching the ſecond branch, to wit, the approoving of of that which is good, Moſes declareth, when Iſrael offered their ſubmiſſion to the ordinary miniſtery, being ready to heare from his mouth all the words of the Lord, he gave this teſtimony and commendation of them, Devt. 5.28.29I have heard the voice of the words of this people, which they have ſpoken, they have will ſaid, O that there were ſuch an heart in them, Math. 8.10. & 15.28. & 26.13.that they would feare me, and keepe my Commandements alwayes, &c. Thus Chriſt our Saviour commendeth the faith of the Centurion, Math. 8. of the Cananitiſh woman, Chap. 15. and of the woman that anoynted his feet with precious oyntment, I ſay unto you, whereſoever this Goſpel ſhall be preached in the whole world, there ſhall this which ſhe hath done be told for a memoriall of her, chap. 26.
Let us ſee both theſe branches confirmed unto us. Reaſons of the firſt branch.Touching the firſt, it is great brutiſhneſſe and folly not to know that God knoweth all things. This is as much as to deny his nature, and to make God to be no God. He may be ſaid to be all an eye, all an eare, all an heart: but to deny this principle, what is it in effect, but to turne the true God into an Idoll, which hath eyes and feeth not, eares and hearth not, Pſal. 115.5.6 & 94.89.10.and an heart and vnderſtandeth not. Hereunto came the words of the Prophet, Vnderſtand ye brutiſh among the people, and ye fooles when will ye be wiſe? he that planted the eare, ſhall he not heare? he that formed the eye, ſhall he not ſee? he that teacheth man knowledge ſhall not he know? All things have ſight, hearing, knowledge, and underſtanding from him, therefore he muſt heare, perceive, and ſee, foraſmuch as that which cauſeth a man to be ſo, is it ſelfe much more ſo. Secondly, nothing can hinder his ſight, nor want of light, nor diſtance of place, nor dimneſſe of the eye, which are cauſes of want of ſeeing in us. Therefore the Prophet ſaith, Pſal. 139.7.8.9. &c.Whither ſhall I go from thy ſpirit? or whither ſhall I fly from thy preſence? If I aſcend up into heaven, or make my bed in the grave, or take the wings of the morning and dwell in the uttermoſt parts of the ſea, thou art there, &c. Touching the ſecond, Reaſons of the ſecond branchhe approoveth every good worke, for who is it, that hath wrought it in us? or from whence doth it proceed? is it of our ſelves? no doubtleſſe, every good and perfect gift is from above, and commeth downe from the Father of lights. And as he muſt worke it before we can have it, Iam. 1.17.ſo he muſt ſtrengthen that which he hath wrought in us. Secondly, to encourage and provoke us to perſeverance and continuance in wel-doing. It is no leſſe vertue to hold faſt that which we have gotten, then at the firſt to get it. And we have as much need to be exhorted to go on as to beginne; ſeeing we may periſh as well by going backe, as by not ſtirring at all, or not walking in the wayes of God, Heb. 10.35. as alſo it ſerueth to draw on others by our example, as we alſo ought by the examples of others.
The uſes follow, and firſt of the firſt branch. And firſt, Ʋſe. 1 this directeth us in all our workes to propound to our ſelues alwayes the preſence of God, a ſpeciall foundation of Chriſtian religion. When thou haſt any tentation to ſinne, or inclination of thy heart thereunto, if thou couet to be kept in the feare of God, perſwade thy ſelfe of the truth of this principle, that whatſoever thou thinkeſt, or ſpeakeſt, or doeſt, Heb. 4.13.all things are naked and open unto the eyes of him with whrm we have to doe; Gen. 39.9.becauſe he ſearcheth all hearts: and ſay with Ioſeph, How can I doe this great wickedneſſe and ſinne againſt God? Enoch walked before God and pleaſed him, that he had his power and preſence evermore before his eyes, Gen. 5.24. in Heb. 11. and Gen. 17.1. On the other ſide, this is a maine cauſe of all wicked neſſe, prophaneneſſe, and ungodlineſſe among men, to be perſwaded that God ſeeeth us not, Pſal. 94. They prate & ſpeake heard things, Pſal. 94.4.5.6.7.they ſmite thy people and ſpoyle thy heritage, flay the widow, and murther the fatherleſſe what is the cauſe? where is the reaſon? they ſay, the Lord ſhall not ſee neither will the God of Iacob regard it. It is neere to Atheiſme to have ſuch a blaſphemous thought, as to jmagine that we can hide our counſels & deuiſes from the Lord, Eſay. 29.15.as Eſay. 29 Woe unto them that ſeeke deepe to hid our counſel from the Lord, & their workes are in the dark, and they ſay, who ſeeth us? and whoknoweth us? True it is, men will not ſpeak thus prophanly with the tongue, for then all men would condemne them, & cry ſhame of them as unworthy to live upon the earth; but what ſhould we looke to their words, when we may looke upon their deedes? or what ſhall it avail them to hide their counſels, when they lay open their conuerſations? to keepe their mouthes ſilent, when their lives proclaime, they thinke there is no God? Happy are we, if we have the Lord ever before us, and have our eyes upon him as we know that his eyes are upon us (as the eye of the Maſter upon the ſervant) to give to every man according to his workes.
Secondly, this offereth much comfort to the afflicted, and putteth ſuch as afflict, them in mind of their wretched condition wherein they ſtand, 2 Theſſ. 1.6.7ſeing it is a righteous thing w…th God torecompence tribulation to them that trouble you; and to you who are troubled reſt, when the Lord Ieſas ſhall be revealed from heaven. The Lord ſeeth the afflictions of his ſeruants, & will regard & revenge them & get glory to his great name in the confuſion of their enemies. When the children of Iſrael were oppreſſed by the Egyptians, and afflicted with ſore burdens, the Lord comforteth them with this, I have ſeene, I have ſeene the affliction of my people, Exod. 3.7.9.which is in Egypt, and I have heard their groning, Act. 7.34.and am come downe to deliver them. He conſidereth the cruelty and injury of the enimy, as 2 Chro. 16. 1 Chro. 16.9.the eyes of the Lord run to and fro throughout the whole earth to ſhew himſelfe ſtrong in the behalfe of them, whoſe heart is perfect toward him. It is ſtrange to ſee the folly of men abuſing the eſſentiall properties of God, as were eaſie to ſhew in our ſeveral ſtate and condition of life, ſometimes abridging them and cutting them too ſhort, and ſometimes enlarging them and ſtretching them too farre. See this in the conſideration of the power of God, how we erre two waies. In time of adverſity, we contract it and make it to little, as if he could not do ſo much as he had promiſed, and we cannot beleeve more then we ſee, Numb. 11.4.13.21.22.23 Pſal. 78.19.neither can looke beyond the ordinary meanes, as Numb. 11. with Pſal 78. they ſpake againſt God, ſaying, Can God furniſh a table in the wilderneſſe? Yea Moſes himſelfe ſpake unadviſedly with his lippes, Whence ſhould I have fleſh to give unto all this people? whereunto the Lord anſwereth by way of reproofe, Is the Lords hand waxed ſhort? thou ſhalt ſee now, whether my word ſhall come to paſſe unto thee, or not. So in the ſeige of Samaria, a noble perſon, on whoſe hand the king leaned, anſwered the man of God, who had propheſied of great plenty, If the Lord would, make windowe: in heaven, 2 King. 7.2.might this thing be? but when men live in peace and plenty, how many do extend his power too farre, and encourage themſelues in the exceſſe of all ungodlineſſe and propha eſſe of life; becauſe he is able to pardon their ſinnes, though they be never ſo great, and there upon harden their hearts, and gather that they need not make conſcience of any thing. Thus upon a firme foundation, they build a falſe concluſion. The like we may ſay of the preſence of God. When we have all that heart can deſire, that we proſper in the world and encreaſe in riches, we dreame we muſt needs be highly in Gods favour, and that he is preſent with us with his grace: but when we are plagued and chaſtened every morning, how do we preſently conceive that he is departed farr from us? that he hath forgotten to here us, and will remember us no more? E…ccl. 9.but no man knoweth either love or hatred by all that is before them, and if ſinne do not ſeperate betweene us and our God, Eſay. 59.1.2.his hand is not ſhortned that he cannot ſave, neither his eare heavy that he cannot heare.
Laſtly, touching the ſecond branch, hence ariſeth a reproofe of ſuch wicked and envious men, that will never remember any good thing, or any grace of God that appeareth in his faithful ſervants, unleſſe it be to leſſen them, diſcredit them, mock and ſcoffe at them, and to deride them as Iſmael did at Iſaac, Gen. 21.9. as Michal did at David, 2 Sam. 6.20. Nay, there be ſome ſo fowle-mouthed, and corrupt hearted, if they can find nothing whereby to defame them, they will inuent and deviſe matter out of their owne braine. See the partialily of theſe brainſicke men, and the difference betweene God and them: for firſt, though they ſee never ſo much grace, the way to glory, ſhine in the ſervants of God, they paſſe it over and will take no notice thereof. Secondly, what blemiſh, defect, or infirmity ſo ever be in them, they bruit it and blaze it abroad, no time, no place, no company is free, but they ring of them, they proclaime and publiſh them in every place, before every perſon, at every meeting, and they will be ſure to adde ſomething of their own beyond the truth. And what marveil is it, if, being evill thēſelues, they ſpeake evill of others? Thirdly, they can readily paſſe over the foule ſpottes and prophaneſſe not onelyonly in themſelues, Malèdeme loquuntur; ſed mal…, Sen.but in their owne crue and companions, becauſe therein they have oftentimes, themſelues a great and principall hand, and therefore they ſee the diſcrediting of them tendeth to their owne reproch. Fourthly, if there be the leaſt civill vertue breake out of the ungodly, that they after a ſort ſtumble upon them, accidentally rather then purpoſely, and that but once, or if it be onelyonly a ſhadow of vertue appeare in any of their fellowes; O how they praiſe and applaud them! they light up a candle to ſee them, and they blow a trumpet for men to heare of them. In all which they ſhew themſelues contrary to God; for he paſſeth over the frailties and infirmities of ſuch as feare him and have given their hearts unto him, though ſometimes they ſtumble and fall, as we ſee in Iob. Iob. 42. Iam. 5.11. 1 King. 15.5. Math. 13.31.8 & 25.23. & 12.20.42.8. Iam. 5.11. and in David, 1 King. 15.5. and whereſoever he ſeeth any grace to grow, though it be as little as agraine of muſtardſecd, if he encreaſe but two talentes, or bring forth only thirty fold, if they be but as the ſmoking flaxe, or as the bruiſed reed, he accepteth it, maketh much of it, & highly commendeth it. On the other ſide, he hateth and abhorreth wickedneſſe, as he loveth righteouſneſſe, and albeit the ungodly have the glory and applauſe of the world, becauſe the world will love his owne, yet will he bring upon them ſhame and perpetuall contempt.
And God repented of the evill that he had ſaid) Albeit the threatning againſt this citie expreſſed no condition, Doct. God is merciful to all p…nitent ſinners.as we have already declared, yet we ſee in this place by the iſſue and event, that it included it. As the threatning denounced was very fearefull, ſo the fruit of their repentance was as joyfull. This teacheth, that God is mercifull and gratious to all penitent ſinners; he turneth their mourning into mirth, and all their heavineſſe into laughter. All ſuch as truely repent them of their ſinnes, ſhall find pardon & forgiveneſſe at his hands, as Ezek. 18. Ezek. 18.21.If the wicked will turne from all his ſinnes that he hath committed, and keepe all my ſtatutes, and do that which is lawfull and right, he ſhall ſurely live and ſhall not die. Thus in ſundry places we are cummanded to turne to God, and then he promiſeth to turnt to us, & to ſave us, Ioel. 2, 12.13. Ier. 31.18. Lam. 5.21. Hereunto come ſundry examples of Manaſſes, 2 Chro. 33. of Paul, Act. 9. of the Iewes that crucified the Lord of life, Act. 2. The like I might ſay of ſundry others.
The reaſons, Reaſ. 1 Firſt, No penitent perſon ever periſhed from the foundation of the world to this preſent, neither ſhall from this preſent to the end of the world. God which cannot lie hath promiſed grace to the humble and and contrite heart. Repentance is as a table on which we take hold after ſhipwracke, to bring us ſafe and ſound to land. Noſinne is unpardonable, if the ſinner could repent, no not the ſinne againſt the holy Ghoſt. Secondly, Gods mercy is above all his workes, he knoweth whereof we are made, he remembreth that we are but duſt: he is ſlow to anger and of great kindneſſe, Pſal. 103. Thirdly, he hath ſhewed ſome mercy in a temporall deliverance for a temporall repentance, 2 King. 21.27.as we ſee in Ahab, who obtained the reſpite of puniſhent, when he had but an outward humiliation, 2 King. 21. if wicked Ahab, who did ſell himſelfe to worke wickedneſſe in the ſight to the Lord, repenting with faſting & ſackcloth, God deferred his judgment threatned; how much more ſhall true repentance obtaine the love and favour of God, and blot out all our offences out of his ſight?
From hence ariſe ſundry uſes. Vſe. 1 Firſt, from the nature of contraries, we learne that to ſuch as continue in ſinne, and have hearts that cannot repent, there is no mercy to be looked for: becauſe they treaſure up vntounto themſelues wrath againſt the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds. And therefore the Apoſtle ſaith, VntoUnto them that are contentious and doe not obey the truth, but obey unrighteouſneſſe ſhall be indignation and wrath, Revel. 2.5.tribulation and anguiſh upon every ſoule of man that doth evill, of the Iew firſt, and alſo of the Gentile. Woe then to all ſuch as lie in ſinne and pleaſe not God, they fill up their ſinnes alway, and his wrath ſhall come upon them to the uttermoſt. True it is, every unrepentant ſinner can ſay, the Lord is mercifull, and Chriſt is the Saviour of the world: but to whom is he mercifull, and whom will he ſave? Not every one that can ſay, Lord, Lord, ſhall enter into the kingdome of heaven, but he that doth the will of the father which is in heaven. To this purpoſe conſider theſe few rules. Firſt, God hath made no promiſe in all the Scripture to impenitent perſons. Search the Scriptures, for in them ye looke to have eternall life; but in the whole volume of that booke ye ſhall not find one line or letter that will miniſter comfort to the ſoule that continueth in evill doing. Secondly, they deceive themſelues that looke for mercy, that lie under wrath, and ſee not their owne miſery. Indeed there is promiſe of mercy, yea ſundry promiſes in every Prophet and in the writings of the Apoſtles; but they are made to the penitent. The Lord God hath no pleaſure at all that the wicked ſhould die; but then they muſt returne from their owne waies, Ezek. 18.21.23.that they may live: he will put all their wickedneſſe out of his remembrance; but firſt they muſt turne from all their ſinnes that they have committed, and do that which is lawfull and right: he hath promiſed to draw neere unto them; Iam. 4.8.10.but then they muſt draw neere unto him, yea they muſt clenſe their hands and purifie their hearts: he hath ſaid he will lift them up; but firſt they muſt humble themſelues in the ſight of the Lord. Thirdly, Chriſt Ieſus is a Saviour; but he ſaveth none but ſuch as are his people: none are his people; but ſuch as beleeve in him, and none beleeve in him, but thoſe whoſe hearts are purified by faith. Except we be new creatures, let us never ſay, we are in Chriſt, or that he is a Saviour unto us; he hath wrought the great worke of redemption, and paid a deare price to ranſome us, his own pretious blood: but let us remember and never forget, that he gave himſelfe for us, that he might redeeme us from all iniquity, Tit. 2.14.and purifie unto himſelfe a peculiar people, zealous of good workes, Tit. 2. Laſtly, conſider, that notwithſtanding the ſhield & ſheiter of the mercy of God, to which every man runneth, he hath brought ſundry both generall and particular judgments upon the children of diſobedience, and his wrath hath beene revealed from heaven againſt all ungodlineſſe and unrighteouſneſſe of men, Rom. 1.18.who no doubt builded with the untempered morter of ſuppoſed mercy, but were ſwallowed up with his juſtice. Such were the old world, who no doubt ſet up an Idol, all made of mercy, but they found him to be a God of juſtice. Such were the Cities of Sodome and Gomorrah with the reſt of the plaine, Gen. 19. Such were Pharaoh and the Egyptians that purſued Iſrael to the red Sea, and infinite others. Nay ſee how God hath whipped his owne children, Pro. 11.31. 1 Pet. 4.17.18.and ſcourged them with greevous chaſtiſements, as we ſee in David, and other Saints, if judgment have begun at Gods owne houſe, what ſhall the end of them be, that obey not the Goſpel of God? and if the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appeare?
Secondly, hence ariſeth matter of much comfort to the humble and contrite ſpirit that is weary and heavy laden with the waight and burden of his ſinnes lying heavy upon his conſcience. Math. 11.28.29.Nothing indeed can come hereby to the impenitent, that is, to the obſtinate and wilfull offender tha… reſolveth to continue in his ſinne, neither can he looke for any thing but judgement that hangeth over his head and lyeth at the dore: but to the humble and repentant ſinner there are a thouſand comforts, & a treaſury of mercies laid up in ſtore for him, to keepe & preſerue him from doubting and deſpaire. Such Chriſt Ieſus calleth unto him, & embraceti them in the armes of his mere, that they ſhould not be diſmaied all the multitude or greatneſſe of their ſinnes but rather lay hold upon the multitude and greatneſſe of his mercies, which are infinite, higher then the heavens; broader then the Seas, deeper then the earth, and ſurmount all the ſinnes which they have committed. O what comfort is it to a ſicke man, lying and languiſhing upon the bed of ſorrow, to heare of a certaine and Soveraigne medicine, a preſent and effectuall remedy of his diſcaſe! and ought it not to find reſt in our ſoules, when we are willed to come to Chriſt, the Phyſitian of the ſoule? ought it not to be as marrow unto our bones, and bring peace to our ſoules, foraſmuch as his yoke is eaſie and his burden light? Who ever came penitently unto him, and weat away heavily or diſcomfortably? Suet. in vita Titireſpat…c.If it were the ſaying of a great Prince, that none ſhould depart from his preſence heavy-hearted; how much more may we be aſſured it is the voyce of the King of kings, that no penitent perſon ſhall ever go from him without grace and favour comfortleſſe? Repentance is a ſalve that healeth all the woundes of the ſoule. Search into the examples of all the Saints from the beginning of the word. What was it, turned Noahs drunkenneſſe into ſobriety? Gen. 9.25. & 19. cum. 2 Pet. 2.8. 1 Tim. 1.13. 2 Chro. 33.12. Eſay. 11.9.Repentance. What changed the unnaturall luſt and exceſſe of Lot into eleanneſſe and purity? repentance. What was it that caſt Manaſſeth, Paul, and many others into a new mould; and of oppreſſors, perſecuters, blaſphemers, made them meeke and gentle as Lambes? repentance. No man was ever ſaved without repentance: for finall impenitency bringeth damnation. Damnation is a neceſſary effect of divine juſtice from the juſt God; brought upon vniuſt offenders. Such ſinners and tranſgreſſours can have no peace with God without reconcilement: there is no reconcilement without remiſſion: no remiſſion without Chriſt: no Chriſt without faith: no faith without repentance. Woe then to ſuch as preſume of hope of pardon without paiment: theſe diſioyne faith and repentance, and ſeparate mercy and juſtice aſunder in God, to whom both are alike eſſentiall, & in whom both are infinite: for albeit his mercies exceed his juſtice in his workes toward us, yet in himſelfe they are alike. And woe unto ſuch as ſay, though we give our ſelues to the free and full practiſe of ſinne, yet God is abundantly, nay infinitely mercifull; for ſuch ſhall certainly periſh in their preſumption, and to make him all mercy is to leave him to be uniuſt in ſuffering ſinne to go unpuniſhed, whereas the judge of all the world ſhould do right, Gen. 19.25.
Laſtly, it is our duty, as we deſire grace and mercy, ſo to practiſe repentance betimes: All will ſeeme to be willing to have remiſſion of their ſinnes, but all do not take the right way, Motiues to ſtirre up to repentance.nor uſe the meanes to attaine unto it, which is by repentance. Now we have ſundry motives to move us and perſwade us to repentance, which we muſt no leſſe affect, then we do repentance it ſe…fe. Firſt, the man that liveth without repentance is farre worſe then the baſeſt creature, then the bruit beaſt. It would be thought a baſe compariſon to compare ſuch to a dogge, or Swine, or Serpent, but it is too good for ſuch baſe and worſe then brutiſh perſons that forſake God, and will have no communion with him. For their miſery and torments begin after this life, whereas the bruit beaſts periſh, and there is an end of them with this life. That which our Saviour ſpeaketh of impenitent Iudas, who ended his his daies in deſpaire, may be ſaid of every impenitent perſon, Math. 26.24.Woe unto that man by whom the Sonne of man is betrayed, Ioh. 6.70. & 3.18.it had beene good for that man, if he had not beene borne: and in an other place, one of you is a Devil, and is condemned already, becauſe he hath not beleeved and repented. Secondly, ſuch a one is under the power of Satan which is the greateſt and ſoreſt bondage: 2 Tim. 2.26.all the Pharohs and Hazaels in the world cannot be compared with his tyranny, as 2 Tim. 2. for impenitent the are taken captive by the Divell, and holden in his ſnares to do his will. Thirdly, ſuch are in danger of all the judgements of God to fall upon their heads every houre. For albeit they ſhould eſcape th…m in this life, yet they are but reſpited or reprived, as the judge ſometimes doth the malefactour that is afterward executed: and in the meane ſeaſon, all the fearfull plagues and puniſhments that have come upon ſinners are imminent & may ſuddainly & ſwiftly come upon them. They may be ſummoned to the barre of Gods judgement in this life, as Adam was, Gen. 3. and Caine, chap. 4. Gen. 3.9. & 4.9. & 6.7.they may be drowned in the waters with the old world Gen. 6. with Pharaoh and the Egyptians Exod. 14. Fxod. 14.28, Pſal. 136.15.they may be overthrowne and overturned with fire & brimſtone from the Lord out of heaven, as Sodome and Gomorrha were, Gen. 19.24.Gen. 19. they may periſh with the arrowes of Famine, Peſtilence, the Sword, baniſhment, and evill beaſtes, Ezek. 5.15.16.17. Exod. 7. &. 8. & 9. & 10. &as many in Iſrael, Ezek. 5. they may ſuffer & ſuſtaine all the plagues of Egypt, as the King and people of Egypt, Exod. 7. &c. they may be burned and conſumed with fire, as the captaines and their fifties, 2 King. 1. 2 King. 1.10.12.they may be ſtung with fiery Serpents, and periſh, as the people in the wilderneſſe Numb. 21. the earth may open and ſwallow them, as it did Dathan and Abiram, Numb. 6. Pſal. 106. Numb. 21.6. & 16.31. Pſal. 106.17. 1 Sam. 31.4. 2 Sam. 17.23. Act. 1.18. Act. 12.…3. Act. 13.…1. Gen. 19.11. 2 King. 6.18.they may deſtroy themſelues, and lay violent hands upon themſelues, as Saul and Athithophel, 1 Sam. 31.2. Sam. 17. they may fall headlong, and burſt a ſunder in the middle, & all their bowels guſh out, as Iudas, Act. 1. they may be ſmitten by the Angel of the Lord, & be eaten up of wormes, as Herod was, becauſe he gave not God the glory. chap. 12. they may be ſmitten with blindneſſe by the hand of the Lord, and a miſt & darkneſſe may fall upon them, Luk 13.3.that they may ſeeke ſome to lead them by the hand, as Elymas the ſorcerer, and ſundry others. This is that of which our Saviour warned his hearers by occaſion of the ſuddaine ſlaughter of the Galileans, and thoſe eighteene upon whom the tower in Siloe fell and ſlew them, that except they did returne, they ſhould all likewiſe periſh. Luk. 13. Fourthly, ſuch are in danger not onelyonly of theſe corporall plagues to fall upon the body, but of eternal death and everlaſting damnation from the comfortable preſence of God, Act. 17.30.31the heavieſt judgment of all the reſt, as Act. 17. Now God commandeth all men every where to repent, becauſe he hath appointed a day in which he will judge the world in righteouſneſſe. Fiftly, God oftentimes knocketh at the dore of our conſciences to open unto him. This is the acceptable ſeaſon of comming to Chriſt. This is the time appointed for repentance, make much of it, we know not whether we ſhall have it againe. He that abuſeth and miſpendeth that time, forfeiteth his Salvation, as Eccl. 9. Whatſoever thine hand findeth to do, Eccl. 9.10.do it with thy might: for there is no worke, nor deviſe, nor knowledge, nor wiſedome in the grave, whither thou goeſt. Laſtly, none can be made partakers of eternall life, but ſuch as are penitent. It is vaine with Balaam to wiſh for heaven, Numb. 23.10.and to dye the death of the righteous, except we live the life of the righteous, and repent us of our ſinnes, and ſo turne from our evill wayes with theſe Ninevites. To conclude, let us take heed leaſt theſe men riſe up in judgment and condemne us, who repented at the preaching of one Prophet: the more hath beene committed to us, the more ſhall be required at our hands. The Lord that ſearcheth the hearts and tryeth the reines, Ier. 7. to give to every man according to his waies and according to the fruite of his doings, turne us unto him, and then we ſhall be turned, to whom be glory and praiſe in the Church for ever, Amen.