Twenty-Five Sermons, Sermon 2
A SERMON ON
JOEL ii. 14.
Who knoweth if he will repent, and return, and leave a blessing behind him, even a meat-offering, and a drink-offering unto the Lord your God?
THis Prophecie of Ioel, it was directed to the Kingdom of Iudah, in the reign of Hezekiah, and Manasses, after the great Overthrow which God brought upon the other ten Tribes by the King of Assyria. And in it the Prophet foretels an heavie calamity, threatens a great judgment, and destruction upon the whole Land.
And the Judgement, it is described under the representation of an Army; and that an Army of Locusts; Either thereby,
1. Intimating a succession of two sorts of Judgments;
1. Of a Famine, by a dreadfull swarm of noysom Locusts that should consume the fruits of the earth.
2. Of Warr, by the power of the Chaldeans; that should waste, and destroy Iudah and Ierusalem, and carry them captive away to Babylon.
These two, the breaking of the staff of Bread, or sending among them the Sword of the enemie, are Gods two great, and puissant Armies, against a sinfull Nation; Or,
2. Otherwise, this army of Locusts be token but one judgement.
1. Either that of Locusts; those noysom vermin shall come upon their land like a mighty army; He destroyed Egypt with such an army; and Vers. 25. God himself calls them his Great army.
2. Or else it signifies, the army of the Chaldeans; and they shall come upon the Land, like a swarm of Locusts, to waste and destroy all, Thus, Isai. vii. 18, 19. the Egyptians, and Assyrians, are compared to Bees, and Flies; God shall hiss for them, and they shall come flying, and light upon the Land of Iudah.
Take them either way; the one is a fit Resemblance and Type of the other. The Locusts, they are Gods army; they shall come in battel array, and make spoil of the Land; Or otherwise, the Chaldeans, they are as a swarm of Locusts; their enemies shall break in upon them, as Caterpillars, and Locusts, and shall waste, and consume, as those creatures do, without any resistance.
This Judgment being denounced against them, the Prophet calls the Jews to repentance; that being the onelyonly possible means to divert this Judgment. Flesh, and bloud indeed, when we hear of armies of enemies, casts out for other ways to defeat them. This seeking to God by repentance, and casting our selves upon his help, naturally we have no list to it. When the Syrians assaulted Iudah, God offered King Ahaz his help; no, he would not trouble God so much; Noluit misericordiae divinae oneri esse, Esai. vii. He would not tempt the Lord, forsooth; he was so modest, as not to be beholding to God for a deliverance; any other way would please him better. As Dominicus Soto tells us of a ridiculous and superstitious practice in Spain, to drive away locusts. When those swarms annoy'd the Country, the countrey-people would enter an Action against them in their Courts; and Proctors, and Advocates were assigned to plead for them; and then the Judge he sentenced them, and did excommunicate and accurse them. Sure, all other means without this of repentance, are of no use; they are but charms, meer mockhelps, and will not profit us. Neither Caterpillars, nor Chaldeans, armies of Locusts, or swarms of enemies, can be driven back, but by repentance.
So then the purpose of the Prophet in this Chapter, is to call them to repentance; and he prescribes a repentance suitable to their Condition;
1. To the Condition of their Sins; Their Sins were general, and national; They had all corrupted their ways.
2. The Judgment threatned, that was general; An overflowing Scourge, as Esaiah calls it, Isai. xxviii. 15. Sword, Go through the land, Ezek. xiv. 17. An end, the end is come upon the four corners of the land, Ezek. vii. 2. Now sure the plaister must be as broad as the sore; so, accordingly he invites them to a general, and national Humiliation. It was to be proclaimed by the sound of the trumpet, Ver. 15. not by a knock at a private mans door. The trumpet was to call together the whole congregation, Numb. x. 2.
If ye look to the first Verse; there the Judgment comes with a Trumpet, it sounds an Alarm; it threatens all the inhabitants of the land. If God threatens with a trumpet, we must call to repentance with a trumpet, with as loud, and shril a sound, that the whole nation may be warned. It must be Zephany's humiliation: Chap. ii. 1. Gather your selves together, yea, gather together, O nation, not desired. It must be like the feast of Expiation, which was the yearly fast in Israel, Lev. xxiii. 28, 29. all must humble themselves; It is a day of atonement, to make an atonement for you, before the Lord your God. Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.
Personal, and private humiliation, is not of that prevailing efficacy in a general danger. God tells the Jews, that the prayers of two or three, though never so righteous men; as Noah, Daniel, and Iob, Ezek. xiv. 14. should not divert a judgment from the whole nation: they might escape themselves; but if the Nation repen…d not, the whole Land should perish. There is more must go to th… removing of a general Judgment. We may spit out a spark; or …e 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 judgment, is, as if we should go about to quench a raging fire, by the sprinklings of a castingbottle. See this practised by the Jews, 1 Sam. vii. 2. All the house of Israel lamented after the Lord. And see how they expressed and testified it, Vers. 6. They gathered together to Mispeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. Their eyes were as buckets, their heads fountains of tears.
And, is not a fire kindled among us? How many smoaking firebrands are scatterd through the land? We may say of our present sad condition, as our Prophet Ioel speaks, Chap. i. 2. Hear ye old men, and give ear, all ye inhabitants of the land; Hath this been in your days, or even in the days of your fathers? Who can remember such distractions in our Kingdom? When did this Kingdom shake and totter as now it doth? First troubles in the North; when that's quenched, the flame breaks out in Ireland; sparks are scattered among our selves; As Ezekiel prophesies, Chap. vii. 26. Mischief shall come upon mischief, and rumour shall be upon rumour, therefore our humiliation should be general.
Now, this duty of Repentance and Humiliation, it is press'd upon them by a double Motive;
1. By denouncing of a judgement; and that is not onelyonly barely foretold, but exactly described in a dreadful manner; the more to affect them. God musters up his forces, and sets them in battel-array, from the second verse, to the twelfth. The Chariots of God are twenty thousands, even thousands of judgements, and the Lord is among them, to turn the battel to the gate. Ey, this will work fear; and, Metus, 'tis Instrumentum poenitentiae: Fe…r, it is a good ingredient into Repentance. Thus God urges his people to Repentance, by presenting of terrors. Amos iv. 12. Therefore thus will I do unto thee, O Israel; and because I will do thus unto thee, prepare to meet thy God, O Israel. Yes, God looks for this submission, that we should be startled at his threatnings. Amos iii. 8. The Lion hath roared, who will not fear? That is one Motive, Fear; and that will drive us to Repentance: But then he adds,
2. Another Motive, and that is Hope; and that is a powerful attractive, that will draw us to Repentance. Repentance, it is a compounded thing of Fear and Hope. Sp…m, metu miscet; it takes Motives both from Law and Gospel; but yet it works most kindly by Evangelical means, that's hope of Mercy; and that's the Motive of my Text, Qui… novit? Who knows, whether the Lord will return?
So then, the former Motive was an affrightment to Repentance; but this in my Text, it is an encouragement to Repentance, upon hope of Mercy. And in it observe these two things:
1. The Matter of their Hope:
2. The Measure of their Hope.
1. The Matter of their Hope; and that is laid down in four particulars;
1. The first Matter of their Hope, is the regaining of Gods grace and favour towards them; He will return.
2. The second Matter of their Hope, is the recalling of his threatnings and judgements; He will repent.
3. The third Matter of their Hope, is the renewing of his mercies to them; He will leave a Blessing behind him.
4. The fourth Matter of their Hope, is the re-establishing of his holy Worship among them, that he will afford them A Meat-offering, and a Drink-offering to the Lord our God. That's the first thing, the Matter of their Hope; and then follows in the Text,
2. The Measure of their Hope, how far-forth they may hope, and that is set down in a somewhat strange expression; and 'tis very considerable. Here is no full assurance; here is but an inkling, and intimation; here is not a Door of Hope set open to them, as Hosea speaks, chap. ii. 15. here is but a small chink, or creviss, to spy some Hope at: 'Tis but, Si fortè, It may be, God will be merciful; 'tis but, Quis novit? Who knows but he may be merciful?
Come we to the Matter of their Hope: And the
First Matter of their Hope, is the regaining of Gods favour; that he will Return. His turning away from them, that signifies his displeasure, that he hath no delight in them, but is provoked and offended: His returning to us, 'tis the renewing of his favour, and of his good-will towards us, when he vouchsafes his Presence, and will rest amongst us.
So then, for the understanding the nature of this Mercy, this Return of God to us will afford us these three Considerations;
1. It is our main happiness, could we so esteem it, to enjoy Gods Presence, to have him dwell amongst us.
2. It is the bitter fruit of Sin, that it causeth God to withdraw his Presence, and to turn away from us.
3. It is the blessed fruit of Repentance, that it recovers Gods Presence, causeth God to return graciously to us.
I. I say, 'tis our main happiness, to enjoy Gods Presence, to have him dwell amongst us. And this happiness we enjoy by Gods Presence, will appear by three advantages, which his Presence and abode, doth bring unto us;
The
1st. 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 virtue of his Presence, becomes an holy Nation. All holiness comes by participation; it is not inbred in us, but must be derived from Him, who is Holiness it self; and all participation comes by union with him. A people near unto him, are an holy people. He is the holy One of Israel; and by that near relation, They are made an holy people unto the Lord their God, Deut. vii. 6. We see that this Presence of God makes a people holy, even by that Legal and Ceremonial holiness amongst the Jews;
1. The land of Israel was call'd an holy Land, because God dwelt in it, and vouchsafed his Presence in it. He would not have it defiled and polluted. Defile not the Land which ye shall inhabit, wherein I dwell; for I the Lord dwell among the children of Israel, Numb. XXXV. 34.
2. Ierusalem, it was called the holy City, because it was the City of the great King. God dwelt in her palaces, therefore it was accounted a sacred, and an holy City, Matth. iv.
3. The Temple, that was an holy place, because Gods Name dwelt there; I have sanctified this House, saith God that my Name may be there for ever.
All other Nations, because God was estranged from them, were an unholy people; every other land, was a polluted land. Here is one excellency a Nation gains by retaining God amongst them; they are more to God, then all other Nations in the world. They are a Kingdome of Priests, and an holy Nation. Thus we see God promises to dwell in the midst of Zion, Zich. ii. 10. and then he tells them, vers. 2. That he will inherit Iudah, his portion, in the holy Land. For this cause, the unclean were to be put out of the Camp, That they de…ile not their Camps, in the midst whereof I dwell, Numb. v. 3. While we retain his Presence amongst us, we are an holy Nation: If we cause him to depart from us, we become as the uncircumoised, and a prophane people. A
2d. Advantage we gain by Gods Presence, is, That it brings with it the Glory of a Nation. It is the high dignity, and renown, and honour of a people, that God abides with them; as S. Paul speaks, Rom. iii. 1. What advantage then hath the Iew? What is the dignity of having God so near to them? Much every way. Thus Moses sets out the dignity of the Jews, from this near reference 'twixt God and them: Deut. xxvi. 18. The Lord hath avouched thee this day to be his peculiar people: And, vers. 19. To make thee high above all Nations which he hath made, in praise, and in name, and in honour. This nearness of Gods Presence, God compares, in Ior. xiii. 11. to a Girdle, cleaving to his loyns; As the girdl… cleaves to the loyns of a man, so have I caused to cleave unto me, the whole house of Israel —that they might be unto me for a people; and for a name, and for a praise, and for a glory. So, likewise, Isa. xliii. 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; Psal. lxxxvii. 5. Of Zion it shall be said, that he was born in her. Thus Moses re-minds the Israelites wherein their dignity consists; Deut. x. 21. He is thy praise, and he is thy God. There are many titles of Honour amongst men; but this, above all, is the truly honourable Title, that we have God near unto us. Deut. iv. 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, how became they a vile people, the hatred, and scorn, and contempt of all Nations? A
3d. Advantage that Gods Presence brings, 'tis the Strength and Safety of a Nation. I'sal. xlvi. 5. God is in the midst of her, she shall not be moved. He calls himself, 1 Sam. xv. 29. the Strength of Israel. Balaam could not fasten a curse upon Israel, while God was among them: Num. xxiii. 21. The Lord his God is with him, and the shout of a King is among them. It was this that encouraged the people of Israel against the Canaanites; Numb. xiv. 9. Their defence is departed from them, and the Lord is with us; fear them not. Though there were Giants, and their Cities be walled up to heaven, yet fear them not. So again, Moses encourages them; Deut. vii. 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, being in a great sin, would needs go up to fight, Moses dislwades them; God had then withdrawn himself; Go not up, for the Lord is not amongst you. Sampson wist not that God was departed from him, and the Philistines prevail'd over him. How did Moses lament, when God said, He would not go with them. So doth the Psalmist, Thou goest not forth with our Armies. His Presence, it is our Palladium, our Shield, and Fortress. The Shields of the earth belong unto God, Psal. xlvii. 9. It was said to Constantine, In hoc vinces. Well then, If so much good comes to us by Gods Presence amongst us, it is worth the enquiry, Wherein doth this Presence of God consist? How is he said and known to dwell in a Nation? I mean not now his substantiall Presence; so he is present in all places; that Presence fills heaven and earth, Ier. xxiii. Nor do we now speak of his glorious Presence, where his Majesty and Glory shines, that is in the heavens; Heaven is his Throne; No, nor yet do we mean his miraculous Presence, where he manifests himself in some extraordinary work of his Power; thus the Israelites, when they were in want, question'd his Presence; Is the Lord amongst us, yea or no? No, besides all these, he hath a gracious Presence, by which he dwells amongst us. Yes, that gracious, and merciful, and beneficial Presence, is that we speak of: How shall that appear to us?
1. God dwells in a Nation, which he chuses to be his Peculiar people, the people of his Covenant; amongst whom he fixes his Sanctuary, and establishes his Worship. As David speaks, The Lord hath chosen Iacob to be his Inheritance. Thus Hosea calls the Nation and Countrey of the Jews, The Lords Land, Hos. ix. 3. All the world is his dominion: but by special purchase and possession, so the Church is his. That is like the Lords Demeans, which himself holds in his own hand.
2. The place of Gods delight, that is the residence of his special Presence. Delight fixes a man to his abode. When we are such a people that God takes pleasure in us, then he saith, Here will I dwell, for I have a delight in it. The Lord hath chosen Zion, he hath desired it for his habitation, here will I dwell, and rest in it, Psal. cxxxii.
3. There are we to reckon of Gods special Presence, where he sets his Family; that is the usual place of presence and abode. Where we see God gathers to himself a Church, is daily collecting to himself a people, to know him and worship him, there we may conclude, God vouchsafes his Presence. Thus Christ is described, to walk among the Churches, Rev. i. When it may be said of a place, as God saith of Corinth, Acts xviii. 10. I have much people in this City, there resolve that God is present. When they grow thinner and thinner, it is to be feared God is then removing.
4. There we conclude is a place of Presence and abode, where a man bestows most cost. A Land-lord will keep up all his possessions; so doth God the World: but his chiefest care is for his Mansionhouse. Do we see a people enriched with his choysest blessings? His eyes are over them continually, no favour is too dear for them: Surely, God dwells among such a people.
5. A man is said to dwell, where his abode is most constantly. Sometimes God makes his Progress, and Excursions, into other places; as he did to Niniveh, by the preaching of Ionah: He may be sometimes, as a way-faring man, that lodges for a night, Ier. xiv. 8. He may shew some rare tokens of his being amongst them: But when he pitches his Tabernacle, where his Ordinances are constantly, and he fixes them there; that, is the place of his Presence.
We have done with the first, God's presence it is the happiness of a Nation.
II. The second Consideration is, Tis the bitter fruit of sin, that causeth God to withdraw his presence, and to turn away from us.
1. This is the malignant effect of sin, that it parts God and us, makes a separation, moves him to withdraw and turn away from us. He rejoyces in the habitable parts of the world, and his delights are with the sons of men, Prov. viii. 31. But sin and wickedness causes an alienation in him, and estrangeth him from us. Thus Cain complained, I am east away from thy face, Gen. iv. 14. So Saul, upon his disobedience, cryes out, God is departed from me, 1 Sam. xxviii. 15. I will shew them the back, and not the face, Ier. xviii. 17. It was the woful condition of mankind, by nature we were strangers from God, nay, without God in the world. So Paul tells them at Lystra, that God suffered all Nations to walk and wander in their own wayes, never owned, or regarded them. Our sins separate twixt God and us; and he hides his face from us.
2. Not onelyonly the world of wicked men reap this fruit by their sins; but Gods own people find this uncomfortable desertion: when they grievously offend him, he turns away from them. This, Moses shewed them in a visible Resemblance, Exod, xxxiii. 7. The people there had sinned against God; then 'tis said, Moses took the Tabernacle, and pitch'd it without the Camp, a farr off from the Camp, thereby signifying God's displeasure against them, and his departure from them. Otherwise, the Tabernacle was to be in the midst of the Host, Numb. ii. But God was offended, and withdrew himself from them.
3. Yea, not onelyonly his visible Church, but even God's Darling-Saints find this woful effect, that their sins bring upon them, that God stands aloof off, and withdraws from them. How often doth David mourn for this, and pray against it? Psal. x. 1. Why standest thou a farr off, O Lord, why hidest thou thy self in time of trouble? So again, Psal, xxxviii. 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 often find and feel; if they turn unto folly, God turns from them, stands afarr off, not to hear them, not to help them, not to own them. And Tertullian gives the reason, Res delicata est Spiritus Dei, he will not rest in a defiled soul.
4. Some sins of his people are of higher Provocations, and so set him off, far from us. As,
1. Bloud, and Oppression, and Violence; That cast off Cain. So God said, He would remove Iudah out of his sight, for the bloud-shed committed by Manasseh. When you make many prayers, I will not hear you, for your hands are full of bloud, Isai. i. 15.
2. A secure neglect of God's Offers of grace; That turns him from us. When he stretcheth out his hand to us, and we will not come in, and be reclaimed, then saith God, I will get me to mine own place, Hos. iv. 15. This cost the Spouse in the Canticles sorrow; when Christ knock'd, and still she refused to open to him, at last, I opened to my well-beloved, but my well-beloved had withdrawn himself, and was gone.
3. Falsness in his Covenant; When we corrupt that holy Religion, which he hath committed to us, that turns him from us. See what that works, Zech. xi. 8. My soul then loathed them, and their soul also abhorred me. God will bear with many failings; but once when we come to this height, to adulterate his Worship, ye may see what that will work, in the Case of the Israelites, Psal. cvi. 39. They were defiled with their own works, and went a whoring after their own inventions, then he abhorred his own inheritance; It made him forsake the Tabernacle in Shiloh, the Tent which he had pitched among them, Psal. lxxviii. 58. This Sin, 'tis counted spiritual Adultery; that dissolves the Marriageknot 'twixt God and us, and causes him to turn away, and to divorce us.
4. Incorrigibility under means of Reformation, when God strives with us, and we resist him; It was the Case of the old World, His Spirit would strive no longer with them, but he cast them off. The Prophet Isaiah notes it, chap. lxiii. 10. They rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and fought against them. Thus God is giving over Judah; Why should ye be smitten any more? Isai. i. All that labour is spilt upon you.
III. Come we to the third Consideration; It is the blessed fruit of repentance, that it recovers Gods presence, and causes him to return graciously to us. When I name Repentance, I understand a real, cordial, spiritual repentance; that, and that onelyonly can re-gain us Gods favour, and return him to us. That you may better acquaint your selves with this necessary, and soveraign duty (not to enter upon any large discourse about it) that duty will require of us, these three Acts;
1. Humiliation.
2. Deprecation.
3. Reformation. I will exemplifie this to you by the repentance of the Ninevites.
1. They put themselves to great Humiliation; Ionah iii. The King himself came down from his Throne, laid his robe from him; and cover'd himself with Sack-cloth; nay, man and beast was covered with Sack-cloth, prostrating, and debasing themselves before an angry God. We must put our mouths in the dust, Lam. iii. be ashamed, and abashed, and even abhorr our selves in dust and ashes. That is their Humiliation. Next,
2. Is their Deprecation; they Cried mightily unto God, Vers. 8. The spirit of lamentation, and supplication must abound in us; not content our selves with our ordinary perfunctory Prayers, but we must strive, and wrestle in prayer; as it is said of Iacob, he had power over the Angel, and prevailed; he wept, and made supplication to him. We must put our selves not onelyonly to an exercise, but to an agony of repentance. Iacob wept. Tears, they are …udor animae, the Sweat of the soul in this holy agony.
3. Reformation; That was a main point in the Ninevites repentance, Vers. 8. Let them every one turn from his evil ways, and from the violence that is in their hands. Violence, that was the sin of Nineveh; they were an oppressing people. It was this last, that mainly prevailed with God: See v. 10. God saw their works, that they turned from their evil way, and then it is said, God repented. He saw their Humiliation, he heard their Deprecation; but yet that which pleas'd him best, was their Reformation; He saw, his eye was chiefly upon that. That is the fat of the Sacrifice. Such repentance is like to prevail with him; Let him be turned away, he will draw near to us again. See two places, Psal. xxxviii. 18. The Lord is nigh to them that are of a broken heart, he will save such as be of a contrite spirit. Nigh? how nigh? Isaiah tells, even to dwell with them; that's a constant presence. Isai. lvi. I dwell in the high, and holy place, with him also that is of a con…te spirit, to revive the spirit of the humble.
Indeed,
1. Repentance so pleas… him, that the very imperfect acts of repentance, if they be true and sincere, though not according to the strict standard of the Sanctuary, are accepted by him. David cried out, Peccavi, I have sinned, and presently God absolved him. The loving father meets his returning Prodigal Son half-way, when he was yet afarr off, and but making towards him.
2. Repentance so pleases him, that the very thoughts and intendments of repentance, be they in good earnest, prevail much with him; Thus David found it, Psal. xxxii. 5. I said, I will confess my sin unto the Lord, and thou forgavest me the iniquity of my sin. So God promises his people, Before you speak, I will hear, and answer you.
3. God is so propitious to repentance, that even outward repentance, if it be serious, hath some some good success with him, at least for the escapal of temporal judgments. Ahab was a wicked man, he sorrow'd not for his sins, but for fear of sufferings, yet God passed by him at that time upon his humiliation, such as it was. So the Israelites repentance, it was an unsound repentance; yet, upon that, though it were no better, God was so mercifull, that he would not destroy them, Psal. lxxviii. 38.
And will you know the reason of it?
1. It is the property of a gracious nature, to relent upon submission and deprecation; to be foreign, not to be implacable, and revengefull. 'Tis so with men, how much more is God graciously inclined? He is slow to anger, and ready to forgive. Two rare properties amongst men; Those that are soon angry, if they be soon pleased again, we count them good natures. Irasci facilis, tamen ut placabilis esset. On the contrary, they go too often together, Hardly angred, and as hardly pleased: But, God is hardly anger'd, soon pleas'd. With God, Poenitentia, 'tis illex misericordiae, it allures, and draws on, and invites mercy. Tertul.
2. Especially, when the breach is amongst friends, then love will be soon renewed and revived. Thus it is 'twixt God and his people, Ezek. xvi. I will remember the days of thy youth when I first set my love upon thee. 'Twixt God and his people, there is a league of love, and love is soon intreatable.
3. Repentance removes the matter of Gods anger, and displeasure. Fire burns no longer then there is fuel to feed it. Our sins, they are the fuel of his wrath; Repentance removes them, and then his anger forthwith ceases. But;
4. Mainly, 'tis his own gracious Covenant that works all for us; The sweet condescension of the Gospel, that makes our repentance to be so prevalent. He hath conditioned, that if we repent, he will be mercifull. We owe it to Christ, and his Gospel, that our repentance prevails thus with him. The moral Law, the very Law of nature requires repentance; if we do amiss, we are bound to be sory for it. Yet the Law exacts it as a duty, but it doth not prescribe it as a remedy; that's the condescension of the Gospel.
We have done with the first matter of our hope, the regaining of his favour. Come we to the,
Second Matter of Hope; that is, that God will repent. That is another gracious fruit of our Repentance, it will cause God to repent.
Surely, It is a strange thing to see God repent. Repentance, it is for man, and for sinful man. God is not as man, that he should repent, 1 Sam. xv. 29. Amongst men, we use to repent upon two Cases; and neither of them are incident to God:
1. When there is something happens upon our action, which is improvisum; which we did not fore-see: that makes us repent of what we have done. Ey, but God commits no over-sights, he is not mistaken. Known to the Lord are all his works from the beginning, Acts xv. 18.
2. That that makes us repent, is improbatum; when we do that which we do not approve, but dislike and condemn in our selves. Ey, but God's works are holy and unblameable; Why should He repent?
And yet we see the Scripture uses this language. Here, and so Gen. vi. 6. It repented the Lord, that he had made man, and it grieved him at the heart. So it is said, 1 Sam. xv. It repented the Lord that he made Saul King. To speak properly, God hath not those motions and affections, which we find and feel in our selves when we do repent:
1. Poenitentia immutat, It works a change in us. There is no change in God.
2. Poenitentia affligit, Repentance afflicts us. God is not subject to any sorrowful affliction.
3. Poenitentia condemnat, Repentance condemns and blames that action of which we repent. But all the actions of God are just, and holy, and unreproveable. How is it then, that God is said to repent?
It is a speech after the manner of men. Not that God hath the passions and affections of Repentance; but he exercises those actions, which, in man, flow from Repentance. When God changes his deeds and dealings with men, then the Scripture saith, He repents. Repentance in God imports a change in some Effect of his, but it doth imply any change of his Mind. Mutat sententiam, sed non mutat consilium, saith Gregory; he is said to reverse his sentence, but not to alter his counsel.
Or, take it thus; Repentance hath a double Aspect;
1. It looks backward to what we have done, so it begets this thought in us, Nollem feeisse, I wish I had not done so. Such an act of Repentance, 'tis not in God; he is never displeased for what he hath done.
2. It looks forward; and so Repentance saith, Nolo ultra facere, I will do so no more. This action of Repentance, God assumes to himself, I will punish you no more; I will change my dealings, I will bless where I have cursed, I will promise where I threatned. We may conceive this notion in terms of Scripture. Sometimes the Scripture calls it Repentance for sin; that's the act of grief and contrition. Sometimes it calls it, Repentance from sin; when we give it over, commit it no more. Semblably, God never repents for what he hath done; but he may be said to repent from doing it again.
Yet we must not part with this sweet expression of God's repenting towards us. We may conceive it foreign, after the manner of men; yet so, as we order our expression foreign, as may well agree with the Honour of God.
We see, that God cloaths himself with this relenting and melting affection of Repentance. Thus ye have it, Iudg. ii. 18. It repented the Lord because of his peoples groanings: So Amos vii. God threatned many judgments; and then he adds, The Lord repented of it, said, It should not be so, Psal. cvi. 47. He repented according to the multitude of his mercies: Let us repent according to the multitude of our sins, and God will repent according to the multitude of his mercies.
Will you see how Gods relenting, and reversing of his threatnings agrees with our Repentance in the several acts and motions of Repentance?
1. Dolet; A penitent man is sorrowful for what he hath done. So doth God. (Stil I speak after the manner of men.) He assumes to himself the regret of Repentance. In all their afflictions he was afflicted, Isai. lxiii. 9. How doth he condole and compassionate their sufferings? He seems to blame his severity in punishing of them, Isai. xl. 2. Ye have received of the Lords hand, double for all your sins. See how his bowels of pity are moved towards them, Hos. xi. 8. How shall I give thee up Ephraim? my heart is turned within me, my repentings are kindled together. That is the first Imitation of Repentance, Dolet.
2. Abrumpit; That's another act of Repentance, to break off our course, that which we were in. Thus God assumes Repentance to himself. If he hath punished, he will cease from punishing; if he hath threatned, he will recall his threatning; if he hath passed a sentence, he will reverse and cancel it, Ier. xxvi. 3. there he desires to repent of the evil he had purpos'd against them.
3. Irascitur; That's a third Imitation of Repentance. He that repents, is angry with all that provoked him to do what he repents of, or were helpers or instruments of it. Thus God doth in his Repentance towards us. All those, who have had an hand in afflicting of his people, he is highly displeased with them. As a tender-hearted Father casts his rod into the fire, with which he hath chastised his Son; Thus God will afflict those, who have afflicted his people. I will render unto Babylon, all the evil they have done unto Zion, Ier. li. 24. The Nation that shall oppress them, I will judge, saith God to Abraham, Gen. xv. 14.
4. Facit contrarium. He who repents of what he hath done will do the quite contrary; so God repents over his people. Hath he affrighted them with threatnings? He will refresh them with promises. Hath he afflicted them with Punishments? He will comfort them with Mercies. He hath wounded us, and he will heal us, saith the Prophet Hosea, vi. 1.
5. Vovet contrarium. A true Penitent will vow the contrary to what h… hath done; bind himself over to better abearance: So doth God in his repentings over us. He swears to his people, that hereafter he will spare them. You have it, Isai. liv. 9. This is as the waters of Noah to me; for as I have sworn, that the waters of Noah should no more go over the earth, so have I sworn, saith God, that I will not be wrath with thee, nor rebuke thee.
6. Repentance duplicat contrarium. A true penitent will not onelyonly do the contrary, but he will do a great deal more; he will redeem his former actions by a double amendment; So God repents of afflicting his people. For a little anger, he will shew them a great deal of mercy. You may see it, Isai. liv. For a small moment have I forsaken thee, but with everlasting kindness will I have mercy upon thee.
You see the many gracious Expressions of Gods repenting towards us.
Come we now to the,
Third Matter of their Hope; that's Gods renewing of his mercies upon them, He will leave a blessing behind him. Here is a third benefit we gain by our Repentance; It gives us hope that we shall recover his former mercies, which our sins have deprived us of: It prevails with God, not onelyonly to free us from his judgements, but to store us with mercies. This good we shall get by Turning and Repenting; We shall not be losers by our former sufferings and afflictions.
See here this goodness of God; It is expresly promised, in vers. 25. I will restore to you the years that the Locust hath eaten, the Canker-worm, and the Caterpillar, and the Palmer-worm, my great army which I sent among you. Not onelyonly you shall not suffer any more annoyance by them, but you shall regain your former dammage: You shall not feel the smart of former judgements; but the plenty you shall enjoy, shall make you forget your former losses: It shall be contrary with you, then it was in Pharaoh's dream; here the full and the fruitful ears of corn shall consume the blasted; the fat kine shall devour the lean kine; the years of plenty, shall make you forget the years of scarcity.
These are the welcoms that Repentance finds at Gods hand. He doth not barely set us In statu quo, but he betters our condition. Thus the loving Father, entertaining his returning Prodigal, Luke xv. he not onelyonly receives him, but kisses him, and embraces him; not onelyonly cloaths him, but adorns him; not onelyonly feeds him, but feasts him. Here is the Kiss, and the Gold-ring, and the rich Robe, and the fatted Calf, and Musick, and Rejoycing. This is the Superpondium of mercy, the over-plus of mercy. This is Dos Poenitentiae, the Dowry of Repentance. Where God pardons, he doth not onelyonly take off his judgements, but brings on plenty of mercy upon them. Is this the manner of man, O Lord? We count it fair favour, to escape a deserved punishment; but God deals over and above, He leads us with mercies.
And the Manner of Expression is to be observed:
1. It is called, A blessing.
2. It is, A leaving of a blessing behind him.
1. I say, 'tis called A blessing. See how Repentance will purifie and refine our language: Prosperity, and Peace, and Plenty, they were our own before: We could speak in Esau's stile, I have enough; or, in Nabal's language, My bread, and my flesh: 'tis either Nature's bounty, or the fruits of our Labour; all of our own acquiring. Thus we over-possess what we do enjoy; but when we repent, the Prophet will teach us to call them as they are, Blessings of God, from his holy hand. Our peace before, it was the wisdome of the State, or the dread of our enemies, or our own riches and strength; but after a Judgement hath been upon us, Repentance will teach us from whom we must have it, to whom we must ascribe it. It makes us look up to heaven, and give God the glory of it. Repentance will teach us to set a right estimate of our plenty and prosperity; not so much to own them as Comforts, as to love them as Blessings: That's to take the right comfort of them, as they are fruits of Gods Love, pledges of his Favour, seals of our Reconciliation.
2. It is called, A leaving a blessing behind him. It implyes two things:
1. Ordinem Benedictionis: What's that? First, he hopes for favour in Gods gracious return to them: Then, after it, he hopes for fruits of favour, and a supply of other blessings. Yes, this is the right method of Repentance; first, and above all, it labours for, and ayms at the recovering of Gods favour; Pardon my sin, Lord, cast me not away from thy Presence, return to us in mercy, and loving kindness, own us as thy people, take us for thine inheritance: then, after that, we may hope for, and expect any other favours. A true Penitent, prizes Gods favour better then life it self, or the means of life; other mercies of plenty and prosperity, Faith and Repentance accounts as accessaries, and additions. It is an unworthy love, to love God for his blessings, and not for himself. A true Penitent speaks to God, as Mephibosheth did to King David, Let Ziba take all, now the King is returned in peace. Let the worldlings enjoy plenty; here is the main comfort of a true Penitent, God is returned to my soul in peace. This Expression, He will leave a blessing behind him; it shews,
2. Successionem Benedictionis. Though he doth punish and chastise us, yet here is our hope, He will leave a blessing upon us. 'Tis a Penitent's comfort, that God reserves mercy till afterwards; that his anger, 'tis like a land-floud, Non durabit aetatem; that The rod of the wicked shall not alwayes rest upon his inheritance; that he will do good to us, at the latter end, after our afflictions. The end of that man is peace, Psal. xxxvii. Here is the contrary vicissitude in Gods dealings with the wicked; there is a great difference betwixt these two wayes of God's proceedings; To begin with a Judgement, and to end with a Blessing, that is his childrens portion; and, to begin with a Blessing, and to end in a Judgement, that's the lot of the ungodly. They shall suck up the dregs of Gods anger. Sodom may have a fair morning, a chearfull Sun-shine at the beginning of the day, Gen. xix. 23. but the day ended in fire and brimstone: But the Church may have a foul morning, but the Sun will break out upon them; they shall have a fait evening; God will leave a Blessing behind him.
Come we now to the
Fourth Matter of Hope, that's the re-establishment of Religion, and Gods Worship amongst them; That we may have to offer, a Meat-offering, and a Drink-offering to the Lord our God. 'Tis a pregnant speech, and contains many particulars; I will name four of them;
1. It is Finis Liberationis; 'tis the end we should aym at, in seeking deliverance from any affliction, That we may appear in his Temple, and worship our God with an holy worship. It was the end that Hezekiah set to himself, when he prayed for recovery out of his sickness; 2 Kings xx. 8. What shall be the sign that the Lord will heal me, and that I shall go up to the house of the Lord? Then we ask Peace and Safety to purpose, that we may enjoy the opportunities of serving God. Zachary teaches us this lesson, That, being delivered out of the hands of our enemies, we …ight serve him without fear, in holiness, and righteousness, all the dayes of our life. S. Paul teaches us to pray for our Governours, that we may live in peace and quietness. Stop there, will the worldly man say: No, S. Paul adds, In all godliness and honesty. Peace without Piety, it is a carnal …, and it will not last long. Pax, 'tis Sepimentum Ecclesi…. Peace, it is Gods hedge about his Church: If his Service prosper not, he will break down the hedge; take his Peace from us. A Meat-offering, and a Drink-offering to the Lord our God,
2. It is Fructus Poenitentiae; 'tis the Fruit of Repentance, Meat-offerings, and Drink-offerings, they were Sacrifices of Thanks giving: When are they in season? When we have appeased God by Repentance, then our Services, and Sacrifices, shall be accepted. We must Placare, before we can Placere. Till we be reconcil'd, and in favour with God, all our Oblations are Abominations; but Repent, and then God will accept thine Offerings. An impeniten… sinner, is as if he blessed an Id…l, when he prayes; but the prayers of a Penitent soul shall be accepted. A Meat-offering, and a Drink-offering, to the Lord our God,
3. It is Dedicatio Benedictionis; They hope for a Blessing of Plenty and Prosperity; and if they obtain it, see, they will devote it to his Honour and Worship. Yes, this is a right way to obtain a Blessing: Devote it to his Service; let him have the honour, and then thou shalt have the comfort of it. Saith Parisiensis, As a Land-lord lets out his ground to halves; let God have the glory, and then thou shalt have the profit of his Blessing. Peace and Plenty, every man wishes for it; it is every mans Prayer. Ay, but where are thy Vowes? Dost thou promise to God to serve him with his Blessings, and to consecrate them to him? Imitate Hannah; She prayed for a son, and she devoted him to the Lord. The failing of this, brings a forfeiture upon all. Deut. xxviii. 47. Because thou served'st not the Lord thy God, with gladness of heart for the abundance of all things, therefore thou shalt serve thine enemies in hunger and want. A meat-offering, and a Drink-offering to the Lord our God,
4. It is Solicitudo pietatis; It argues an holy care for God's publick Worship, that it be maintained, and plentifully supported. God challenges the Jews for neglecting of it, when they returned from captivity; They said, the time was not yet come to build the Temple, Hag. i. 2. they would stay till they had store; build their own private Houses, but let God's House lie waste. Where is Ezra? What's become of Nehemiah? Have we no Zerobbabel, that takes care of God's worship, before all other cares? And is it not our fault? We observe the Logicians rule, but in a wrong way, Primum in intentione, is ultimum in executione; the establishment of Religion, was the first in our Promises, but we see 'tis last in our Performances. But true Piety preferrs God's Service before all our Seekings. 'Tis the study of pious men, if God will be good to us;
1. God shall have the Glory of it.
2. He shall not have a Verbal Glory, but it shall be with Cost too.
3. And we will provide not onelyonly for a Present, but for a Perpetual Worship.
Tantum de Materia.
Come we now to the other particular of the Text; We have seen the matter of their hope, now follows the measure of their hope, and that is some what strange: 'Tis but a cold encouragement one would think; puts all their hopes upon a peradventure; 'tis but Quis novit? Who knows? It may be so; that's all the Assurance.
1. It is a strange speech, seemingly contrary and inconsistent with God's goodness. 'Tis the excellency of every good nature to be ready to pardon, and to be entreated. Ionah thought God too ready to pardon, I knew thou art a merciful God, and wouldst forgive presently. O the King of Israel is a merciful King.
2. It is inconsistent with his present Invitation of them to Repentance. And doth he prescribe Repentance at peradventure? Who prescribes Physick so? Take this Medicine, who knows that it may do thee good?
3. It is inconsistent with his present Encouragement, v. 13. There he reckons up all his sweet Attributes, The Lord is gracious, and merciful, slow to anger, and of great kindness, and repents him of the …vil; and now he seeks to cross all, and so disheartens their Repentance by a Quis novit?
4. It seems contrary to his absolute Covenant, and Promise to pardon Penitents, Ezek. xviii. If the wicked do that which is right, he shall live. 'Tis the fundamental Promise of the Gospel.
And yet we see this manner of expression, by, It may be, Who knows? This is sometimes used by God in the Scripture. I find four places wherein it is used, besides this in my Text;
1. The first is, Ionah iii. 9. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? Well, you will say, This was the speech of an Heathen King, one who was unacquainted with the ways of God, and his gracious dealings. Well, to mend that, there is,
2. A second place in Daniel iv. 27. Break off thy sins, if it may be a lengthning of thy tranquillity. That was the speech of the Prophet Daniel himself; but yet it was to a wicked, and prophane King. Well, there is yet,
3. A third place that goes higher; It may be that the Lord God of Hosts will be gracious unto the remnant of Ioseph, Amos v. 15. That's a Speech of a Prophet, and to Gods Visible Church; and yet for all that, it is but A may be, Quis novit? There is yet,
4. A fourth place, Zeph. ii. 3. Seek the Lord, ye meek of the earth, it may be you shall be hid in the day of the Lord's wrath. That's a Speech of an holy Prophet, and to holy Men. The meek Ones, Calvin renders the Saints, They who have wrought his judgments, done righteously; yet 'tis but fortasse to them; but an half suspensive promise; 'Tis but, Quis novit? 'Tis but, It may be you shall be hid. That's a strange Promise. What saith S. Augustine? Si Deus fortasse non perdet malos, sine dubio non perdet bonos; potiùs illud eligamus, ubi dubitatio nulla est; in Psal. lxxvii.
What shall we think of this Speech? Surely this inkling and intimation of hope, it may be useful;
1. It shews us deliquium spei, the faintings and faltrings of hope upon some sins. As we strengthen our sins, so we weaken our hope. Great sins are hardliest pardoned. As Saint Peter spake to Simon Magus, Repent, said he, of this thy wickedness, if perhaps the thought of thy heart may be forgiven thee. Gross Sins make great gashes into the Conscience; we can hardly attain to full assurance that God will pardon them.
2. It shews magnitudinem periculi; We may come to such a case, be brought to so low an ebb, beset with so many miseries, that there is but small hope of delivery. It made Amos cry out, By whom shall Iacob arise? Amos vii. for he is small, brought so low, that there are small hopes to recover. Son of …an, can these dead bones live? Lord, thou knowest. In such a case, any hint or inkling of hope will be some comfort to us.
3. This kind of Speech, Quis novit? 'Tis remedium … desperationem. As this Speech doth not fully assure us, so neither doth it wholly reject us. If we be past hope, we grow presumptuous and resolve to sin; as they in Ieremy xviii. 12. They say there is no hope, we will walk on in our own evil wayes. It is the lowest degree of hope; if we have no more, yet hold this fast; I will wait and pray, if I cannot get assurance; yet I will not cast away my hope, God may be gracious, This is one degree of hope to know that God is intreatable, and sin is pardonable, and mercy is attainable, and Hell is avoydable. Part not with this hope, lest thou fall into desperation.
4. This Speech, Quis novit? It shews incertitudinem beneficii. The judgment that is threatned is a temporal judgment; and for the avoiding of that, the most we can make of it, is but a Quis novit? We are not sure to escape it. Indeed for spiritual judgments, upon our Repentance, we may know and be assured to escape them; but deliverance from temporal judgments have not so certain a Promise. What saith David? Thou forgavest them, O Lord, and yet thou didst punish their own inventions. It was so with the Jews. The sins of Manasseh upon his Repentance were forgiven him; but yet for all that (even after Iosiah his Reformation) God would not spare Ierusalem for those sins of Manasseh, but cast them into Captivity: No stronger are our hopes for temporal Prosperity. As Ionathan said to his Armour-bearer, It may be the Lord will work for us, 1 Sam. xiv. 6. Or, as Ioshuah of his own prevailing for his Inhe…itance, Iosh. xiv. 12. If the Lord will be with us, I shall prevail, and drive them out.
5. This Speech, Quis novit? It shews gravitatem peccati. What sin is that? The Violation of his Covenant, when we deal falsly in that; the forsaking of his Religion, the embracing of a false Worship, the choosing of a new God; that, that puts his People into a sad Condition? Who knows that he will be merciful to such a sin? We have nothing to relieve us but this Quis novit? We cannot then plead for niercy by the Tenure of his Covenant. In some sins, we may sue out our Pardon of Course, by Virtue of his Covenant. So saith S. Iohn, If we confess our sins, God is faithful; not onelyonly merciful, but faithfull. We have his Covenant for it; but if we falsify his Covenant and forsake it, that breaks off our hold. It was so with the Israelites; when they made and worship'd the Golden Calf, what saith Moses to the People, Exod. xxxii. 30. O ye have sinned a great sin, peradventure, I shall make an atonement for you. It was but peradventure; he could give them no better assurance. And what saith he to God? verse 33. If thou wilt forgive, forgive; as if he should say, I cannot plead for pardon, I can onelyonly beg for it, If thou wilt forgive, forgive. That's the last particular; The measure of their Hope, Quis novit?