Israels Prayer in Time of Trouble, Sermon 3

Israels Prayer in Time of Trouble · Sermon 3

p. 1THE THIRD SERMON.

HOSEAH 14. VER. 2.3.

2. So will we render the calves of our lips.

3. Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the works of our hands, ye are our Gods; for in thee the fatherlesse findeth mercy.Sect. 1

HAving handled the generall doctrine of our entring into Covenant with God, I shall now proceed unto the particulars which they here engage themselves unto, whereof the first is a solemne Thanksgiving, We will render the calves of our lips. aaVid. Gul. Stuc. An…iq. Convival lib. 1. cap. 33. Wee…se exercit▪ Ceremon. l. exercit. 13. quamvis alii al…ter distinguant. Cornel. A Lapid in Syn…p. c. 1. Levit Torniel. An. 2545. sect. 21. Pine l. in Io…. 1.5 Alex. Hales p. 3 qu. 55. & memb. 4. art. 8. sect. 3.All the sacrifices of the Jewes were of two sorts. Some were Ilasticall, propitiatory, or expiatory, for pardon of sin, or impetration of favour: others p. 2were Eucharisticall sacrifices of praise (as the peace-offerings, Levit. 7.12.) for mercies obtained, Psal. 107.22. With relation unto these, the Church here, having prayed for forgivenesse of sin, and for the obtaining of blessings, doth hereupon, for the farther enforcement of those petitions, promise to offer the peace-offerings of praise, not in the naked and empty ceremony, but with the spirituall life and substance, viz. the Calves of their lips, which are moved by the inward principles of hearty sincerity and thanksgiving.

From hence we learn, that sound conversion and repentance enlargeth the heart in thankfulnesse towards God, and disposeth it to offer up the sacrifice of praise. And this duty here promised, cometh in this place under severall considerations, for we may consider it.

I. Ut materiam pacti, as the matter of a Covenant or compact,Sect. 2. which we promise to render unto God in acknowledgment of his great mercy in answering the prayers which we put up unto him for pardon and grace. It is observable that most of those Psalmes wherein bbDavid omnes s…re Psalmos in quibus Dei auxilium implorat, gratiatum actione claudit. Mu… in Psal. 10.16.Ps 10:16David imploreth helpe from God, are closed with thanksgiving unto him, as Psal. 7.17.13, 6.56, 12, 13, 57, 7, 10, &c. David thus by an holy craft insinuating into Gods favour, and driving a trade between earth & heaven, receiving and returning, importing one commodity, & transporting another, letting God know that his mercies shall not be lost, that as he bestows the comforts of them upon him, so he would returne the praises of them unto heaven again. ccCives habent propinquam fructuosamqu… provinciam quo facile excurrant, ubi libentur negotium gerant: quos illa mercibus suppeditandis cum quaestu compendioque dimittit, &c. Cicer in Verr. 3 Huiusmodi nobile Emporium erat Tyros Phaeniciae urbs. Ezek. 27.12.24. de quare…ione Lucanus, primi docuere carinis Ferre cavis orbis commercia.Ezek 27:12Ezek 27:24Those CounCountries p. 3that have rich & staple commodities to exchange and return unto others, have usually th freest and fullest trafick and resort of trade made unto them. Now there is no such rich return from earth to heaven as praises; This is indeed the onelyonly tribute we can pay unto God, to value, and to celebrate his goodnesse towards us. As in the fluxe and refluxe of the sea, the water that in the one comes from the sea unto the shore, doth in the other but run back into it self again: so praises ddGratiarum cess…t decursus, ubi recursus non fuit. …e…n. serm. 1. in cap. Iejunii. Ad locum undèexeunt gratiae revertantur…dem ser. 3. in vigili nativit▪ &are as it were the returne of mercies into themselves, or into that bosom and fountain of Gods love from whence they flowed. And therefore the richer any heart is in praises▪ the more speedy & copious are the returnes of mercy unto it; God hath so ordered the creatures amongst themselves, that there is a kinde of naturall confederacy, and mutuall negotiation amongst them, each one receiving and returning, deriving unto others, & drawing from others what serves most for the conservation of them all, and every thing by various interchanges and vicissitudes flowing backe into the originall from whence it came: thereby teaching the souls of men to maintain the like spirituall commerce & confederacie with heaven, to have all the passages between them and it open and unobstructed, that the mercies which they receive from thence, may not be kept under, and imprisoned in unthankfulnesse, but may have a free way in daily praises to return to their fountain again. Thus Noah, after his deliverance from the flood, built an Altar, on which to sacrifice the sacrifices of thanksgiving, that a… his p. 4family by the Ark was preserved from perishing, so the memory of so great a mercy might in like manner by the Altar be preserved too, Gen. 8.20. So Abraham after a weary journey being comforted with Gods gracious appearing and manifestation of himself unto him, built an Altar, and called on the Name of the Lord, Gen. 12.7. and after another journey out of Egypt, was not forgetfull to returne unto that place againe, Gen. 13.4. Gods presence drawing forth his praises, as the returne of the Sun in a spring and summer, causeth the earth to thrust forth her fruits and flowers, that they may as it were meet, & do homage to the fountain of their beauty. If Hezekiah may be delivered from death, Isa. 38.20. If David from guilt, Psal. 51.14. they promise to sing aloud of so great mercy, and to take others into the consort, I will teach transgressours thy way, and we will sing upon the stringed instruments. Guilt stops the mouth, and makes it speechlesse, Matth. 22.12. that it cannot answer for one of a thousand sins, nor acknowledge one of a thousand mercies. When Iacob begged Gods blessing on him in his journy, he vowed a vow of obedience and thankfulnesse to the Lord, seconding Gods promises of mercy, with his promises of praise, and answering all the parts thereof, If God will be with me, and keep me, I will be his, and he shall be mine. If he single out me and my seed, to set us up as marks for his Angels to descend unto with protection and mercy, and will indeed give this Land to us, and returne me unto my fathers house; then this stone which I have set up for a pillar & monument, p. 5shall be Gods house, for me and my seed to praise him in; and accordingly we finde he built an Altar there, and changed the name of that place, calling it the House of God, and God, the God of Bethel. And lastly, if God indeed will not leave nor forsake me, but will give so rich a land as this unto me, I will surely return a homage back, and of his own, I will give the tenth unto him againe. So punctuall is this holy man to restipulate for each distinct promise a distinct praise, and to take the quality of his vows from the quality of Gods mercies, Gen. 28. v. 20.22. compared with v. 13.15. Gen. 35.6.7.14▪ 15. Lastly, Ionah out of the belly of Hell cries unto God, and voweth a vow unto him, that he would sacrifice with the voice of thanksgiving, and tell all ages, that salvation is of the Lord, Ionah 2.9. Thus we may consider praises as the matter of the Churches Covenant.

II. Ut fructum poenitentiae, as a fruit of true repentance, and deliverance from sin.Sect. 3. When sin is taken away, when grace is obtained, then indeed is a man in a right disposition to give praises unto God: When we are brought out of a wildernesse into Canaan, Deut 8.10. out of Babylon unto Sion, Jer. 30.18.19. then saith the Prophet, Out of them shall proceed thanksgiving, and the voice of them that make merry, &c. When Israel had passed thorow the red Sea, and saw the Egyptians dead on the shore, the great type of our deliverance from sin, death, and Satan, then they sing that triumphant Song, Moses and the men singing the Song, and Miriam and the women answering them, and repeating p. 6over again the burden of the Song, Sing to the Lord, for he hath triumphed gloriously, the Horse and his rider hath he thrown into the Sea, Exod. 15.1.20.21. When a poore soule hath been with Ionah in the midst of the seas, compassed with the floods, closed in with the depths, brought downe to the bottom of the mountaines, wrapt about head and heart, and all over with the weeds, and locked up with the bars of sin and death, when it hath felt the weight of a guilty conscience, and been terrified with the fearful expectation of an approaching curse, lying as it were at the pits brinke, within the smoak of hell, within the smell of that brimstone, and scorchings of that unquenchable fire which is kindled for the divel and his angels: and is then by a more bottomles & unsearchable mercy brought unto dry land, snatched as a brand out of the fire, translated unto a glorious condition, from a Law to a Gospel, from a cu…se to a Crown, from damnation to an inheritance, from a slave to a Sonne, then, then onelyonly, never till then, is that soul in a fit disposition to sing praises unto God, when God hath forgiven all a mans iniquities, and healed all the diseases of his soul, and redeemed his life from destruction, or from hel (as the Chaldee rendreth it) and crowned him with loving kindnesse and tender mercies, turning away his anger, and revealing those mercies which are from everlasting ccAb aeterno per praedestinationem in aeternum per glorificationem, Be…nard serm. 2. in Ascens. Dom.in election unto everlasting in salvation, removing his sins from him as far as the East is from the West; then a man will call upon his soule over and over againe, and summon every faculty within him, & invite every p. 7creature without him to blesse the Lord, and to ingeminate praises unto his holy name, Psal. 103.1.4.20.22. And as David there begins the Psalme, with Blesse the Lord O my soul, and ends it with blesse the Lord O my soul: so the Apostle making mention of the like mercy of God unto him, and of the exceeding abundant grace of Christ, in setting forth him who was a blasphemer, a persecutor, and injurious, as a patterne unto all that should beleeve on him unto eternall life, begins this meditation with praises, I thank Christ Iesus our Lord; and ends it with praises, unto the King eternall, immortall, invisible, the onelyonly wise God, be honour and glory for ever and ever, Amen. 1 Tim. 1.12.17. It is impossible that soule should be truly thankfull unto God, which hath no apprehensions of him, but as an enemie, ready to call in, or at the least to curse all those outward benefits which in that little interim and respite of time between the curse pronounced in the Law, and executed in death, he vouchsafeth to bestow. aaQualem te paraveris Deo, talis oporter appareat tibi Deus. Bern. in Can…. serm. 69.And impenitent sinners can have no true notion of God but such. And therefore all the verball thanks which such men seem to render unto God for blessings, are but like the musick at a Funerall, or the Trumpet before a Judge, which gives no comfortable sound to the mourning wife, or to the guilty prisoner.

III. Vt medium Impetrandi. As an Argument and motive to prevail with God in prayer. For the Church here Praies for pardon, for grace,Sect. 4. for healing, not onelyonly with an eye to its own benefit, but unto Gods honour. Lord, when thou hast heard and p. 8answered us, then we shall glorifie thee. Psa. 50.15. I shall praise thee, saith David, for then hast heard me, and art become my salvation. Psal. 118.21. It is true, if God condemne us, he will therein shew forth his owne glory, 2 Thes. 1.9. as he did upon Pharaoh. Rom 9.17. In which sence the strong and terrible ones are said to glorifie him, Isay. 25.3. Because his power in their destruction is made the more conspicuous: But we should not therein concurre unto the glorifying of him. The grave cannot praise him, they that goe downe into the pit cannot celebrate his name. Ps. 30.9, 88, 10, 11. The living, the living they shall praise thee. Isa. 38.19. This is a frequent argument with David whereby to prevail for mercy, because else God would lose the praise which by this meanes he should render to his name. Psal. 6.4.5.118.17. &c. God indeede is All-sufficient to himself, and no goodnes of ours can extend unto him. Iob 22.2, 35, 7. ggDeus suam gloriam quaerit non propter se sed propter nos. Aquin. 22. qu. 32. art. 1. ad 1 m.Yet as Parents delight to use the labour of their children in things which are no way beneficiall unto themselves: so God is pleased to use us as instruments for setting forth his glory, though his glory stand in no neede of us, though we cannot adde one Cubit thereunto. He hath made all men hhAugust de nup.in usu… profundarum cogitationum suarum, unto the uses of his unsearchable Councells. He hath made all things for himselfe, yea even the wicked for the day of evill. Prov. 16.4. Yet he is pleased to esteeme some men meete for uses, which others are not, 2 Tim. 2.21. and to set apart some for himselfe▪ and for those uses. iiiis & concupis. lib. 2. cap. 16. Omnia propter se ipsum fecit Deus, omnia propter suos. Bern. ser. 3. in die Pentecost.Psal. 4.3. Isay. 43.21. hhAugust de nup.God by his wisedome ordereth, p. 9and draweth the blind and brute motions of the worst creatures unto his own honour, Est in malorum potestate peccare; ut autem peccando hoc vel hoc illa malitia faciant, non est in illorum potestate, sed Dei dividentis tenebras, & ordinantis eas, ut hinc etiam quod faciunt contra voluntatem Dei, non impleatur nisi voluntas Dei Aug. de prae. Sanet. c. 16. vid. etiam ep. 69 q. 6. ep. 120. c. 2 epist. 141. l. 2. qu. sup. Exod. qu. 18. lib. 83. quaest. 27. de Civit. Dei. lib. 11. cap. 17.as the huntsman doth the rage of the dog to his pleasure, or the Marriner the blowing of the winde unto his voyage, or the Artist the heate of the fire unto his worke; or the Phisician the bloudthirstinesse of the Leech unto a cure. But godly men are fitted to bring actually glory unto him, to glorify him doingly. 1 Cor. 10.3… ▪ 31. Ephe. 1.11, 12. And this is that which God chiefly takes pleasure in.

Our Saviour bids his disciples cast their net into the Sea, and when they had drawn their net, he bids them bring of the fish which they had then caught, and yet we finde that there was a fire of coales, and fish laid thereon, and bread provided on the land before. Iohn 21.6, 9, 10. Thereby teaching us that he did not use their industrie for any neede that he had of it, but because he would honour them so far as to let them honour him with their obedience. And therefore even then when God tells his people that he needed not their services, yet he calls upon them for thanksgiving. Psal. 50.9, 14.

This then is a strong argument to be used in praier for pardon, for grace, for any spirituall merciemercy. Lord, if I perish, I shall not praise thee, I shall not be meete for my Masters uses. Thy glory will onelyonly be forced out of me with blowes, like fire out of a flint, or water out of a rock. But thou delightest to see thy poore Servants operate towards thy glory, to see them not forced by power but p. 10by love to shew forth thy praises. And this we shall never doe till sinne be pardoned. God can bring light out of light, as the light of the Starres out of the light of the Sun, and he can bring light out of darkenes, as he did at first; but in the one case there is a meetnes for such an use, in the other not. Now we are not meete Subjects for God to reap honor from, till sinne be pardoned, till grace be conferred. Then we shall give him the praise of his mercy in pittying such grievous sinners, and the praise of his power and wisedome in healing such mortall diseases, and the praise of his glorious and free grace in sending Salvation to those that did not inquire after it, and the praise of his patience in forbearing us so long, and waiting that he might be gracious, and the praise of his wonderfull providence in causing all things to worke together for our good: and the praise of his justice by taking part with him against our own sinnes, and joyning with his grace to revenge the bloud of Christ upon them. A potsheard is good enough to hold fire, but nothing but a sound and pure vessell is meete to put wine or any rich depositumn into.

IV. Vt principium operandi, As a principle of Emendation of life,Sect. 5. and of new Obedience. Lord take away iniquity and receive us into favour, then will we be thankfull unto thee, and that shall produce amendment of life; Ashur shall not save us, neither will we ride upon horses, &c. A thankefull apprehension of the goodnes of God in forgiving, giving, saving, honouring us, is one of the principall foundations of sincere obedience. Then the p. 11Soule will thinke nothing too good for God, that hath shewed himselfe so good unto it.Jure gentium servi nostri sunt qui ex ancillis nostris nascuntur. Leg. 5. D. de statu Hominis. & Leg. 28. de usuris & fructibus. Ibid. What shall I render unto the Lord for all his benefits? saith the Prophet David. Psal. 116.12. and a little after it followes, O Lord, truly I am thy servant, I am thy servant, and the Son of thine Handmaide; that is, an Home-borne servant, thine from my mothers wombe. It is an allusion to those who were borne of Servants in the House of their Masters, and so were in a condition of Servants. Pa…tus sequitur vent…em. If the mother be an Handmaide, the childe is a Servant too, and so the Scripture calleth them filios domus, children of the house Gen. 14. 14, 15, 3, 17, 12. Lev. 22, 11. Ecclesi. 2.7. His heart being enlarged in thankfulnesse, presently minded him of the deep ingagements that did bind him unto Service even from the wombe. True filiall and Evangelicall obedience ariseth from faith and love. Faith shewes us Gods love to us, and therby worketh in us a Reciprocal love unto him, We love him, because he loved us first. 1 John 4.19. This is the only thing wherein a Servant of God may answer him, and may de simili mutuam rependere vicem, as Berna…d speakes, returne back unto God what he gives unto him. bbSi mihi irascatur Deus, num illi ego similiter redirascar? non uti que sed pavebo, sed contremiscam, sed veniam deprecabor. Ita si me arguat, non redarguetur a me, sed ex me potius justifi. cabitur: nec si me judicabit, judicabo ego eum, sed adorabo. Si dominatur, me oportet servire; Si imperat, me oportet parere; nunc jam videas de amore quam aliter …; N…mcum amat Deus non aliud vult quā …mari. Bern. serm. 83▪ in Cantic.If he be angry with me, I must not be angry again with him, but feare and tremble, and begge for pardon. If he reprove me, I must not reprove but justifie him: If he judge me, I must not judge but adore him. But if he love me, I must take the boldnes to love him againe, for therefore he loves that he may be loved. And this love of ours unto Christ makes us ready to do every p. 12thing which he requires of us, because we know that he hath done much more for us then he requireth of us. The love of Christ saith the Apostle, constraineth us, because we thus judge, that if one dyed for all, then were all dead, that is either dead in and with him in regard of the guilt and punishment of sin, so as to be freed from the damnation of it, or dead by way of conformity unto his death, in dying unto sinne, and crucifying the old man, so as to shake off the power and strength of it. And the fruite of all, both his dying and our loving, is this, That we should not live unto our selves, but unto him that dyed for us and rose again. Thus love argues from the greater to the lesser, from the greatnes of his work for us to the smalnes of ours unto him; If he died to give us life, then we must live to doe him Service.

kkQuis coram Deo innocens invenitur qui vult fieri quod vetatur, si subtrahas q…od timetur? Qui gehennas metuit, non peccare metuit sed ardere; ille autem peccare me…uit, qui peccatum ipsum sicu…gehennas odit. Au. Ep. 144. Bernard ser de Trip. …hae…. Vere Chrstianus est qui plus amat dominum quam timet gehennam, ut etiamsi dicat illi De…s▪ ute…e deliciis carnalibus sempiternis & quantum potes pecca, nec morietis nec in gehennam mitteris, sed mecum tantummodo non eris; exhorrescat et omnino non prece…; non jam ut in illud quod timebat non incidat, sed ne illum quē sic amat offend…t. Idem de Catechizand. Rudibus. c. 17. de natur & grat. c. 57. con…. 2 Et Pelag. l. 1▪ c. 9. & l. 2.69.Feare produceth onelyonly servile & unwilling performances, as those fruites which grow in Winter, or in cold Countries, are sowre, unsavoury, and unconcocted; but those which grow in Summer, or in hotter Countries, by the warmth and influence of the Sun are sweet and wholesome: such is the difference between those fruits of obedience which feare and which love produceth. The most formall principle of obedience is love, and the first beginings of love in us unto God arise from his mercies unto us being thankfully remembred; & this teacheth the soule thus to argue, God hath given deliverances unto me, and should I breake his Commandements? Ezra 13.14. Christ gave himselfe to redeeme me from all iniquity, and to make me in a p. 13speciall manner his owne, therefore I must be zealous of good workes. Tit. 2.14. therefore I must shew forth the vertues of him that called me out of darkenes into his marvellous Light. 1 Pet. 2.9. No more frequent, more copious common place in all the Scriptures then this to call for obedience, and to aggravate disobedience by the consideration of the great things that God hath done for us. Deut. 13.20, 21, 11, 7, 8, 29, 32, 6, 7. Iosh. 24.2, 14. 1 Sam. 12.24, Isay. 1, 2. Ier. 2.5, 6. Hos. 2.8. Mic. 6.3, 5. In the aaPer modum pigneris, licet non per modum mancipii. Leg. 2. Cod. de postliminio Reversis, &c. nempe servi sunt quoad solvatur pretium Redemptori. Si quis servum captum ab h…stibus Redemerit, protinus est Redimentis. L. 12. sect. 7. F. de captivit.Law a Ransomed man became the Servant of him that bought and delivered him: and upon this argument the Apostle calls for obedience. Ye are not your owne, but you are bought with a price, therefore glorifie God in your body, and in your spirits, wh…ch are Gods. 1 Cor. 6.19, 20. We have but the use of our selves, the property bbFructu…rius nihil facere debet in perniciem proprietatis. L. 13 sect. 4. F. de usu fructu.is his, and we may do nothing to violate that.

V. Ut instrumentum divinae gloriae. As a meanes and instrument of publishing Gods praises. There is an Emphasis in the word Lips. Sometimes it is a diminutive word, taking away from the duty performed, as Matth. 15.8. This people honour me with their lips, but their heart is far from me.Sect. 6. But here it is an Augmentative word, that enlargeth the duty, and makes it wider. I will sacrifice unto thee saith Ionah, with the voice of thanksgiving, Jonah 2.9. God regardeth not the sacrifice if this be not the use that is made of it, to publish and celebrate the glory of his name. The outward ceremony is nothing without the thankfulnes of the heart and the thankfulnes of the heart is too little, except it p. 14have a voice to proclaime it abroad, that other may learn to glorifie and admire the works of the Lord too. It is not enough to Sacrifice, not enough to sacrifice the sacrifices of thanksgiving, except withal we declare his works with rejoycing, psal. 107.22. There is a private thankfulnes of the Soul within it self, when meditating on the goodnesse of God, it doth in secret returne the tribute of an humble and obedient heart back again unto him, which is to praise God on the Bed: and there is publick thanksgiving, when men tell of the wondrous works of God in the great Congregation of his Saints, Psal. 149.1.5. Psal. 26.7.12. Now here the Church promiseth this publick thanksgiving, it shal not be the thankfulnesse of the heart onelyonly, but of the lips too. As it is noted of the thankfull Leper, that with a loud voice he glorified God, Luke 17.15. The living, the living shall praise thee, saith Hezekiah; but how should they doe it? The fathers to the children shall make known thy truth, Isay 38.19. There are some affections and motions of the heart that do stop the mouth, Plu…rch. de capiend ex Hos…ibus utilitate. Arist. Probl…m. sect. 27.are of a cold stupefactive, and constringent nature, as the sap staies and hides it selfe in the root while it is winter. Such is fear and extremity of griefe. Come saith the Prophet, Let us enter into our defenced cities, and let us be silent there, for the Lord our God hath put us to silence, Jer. 8.14. Isai. 10.14. Other affections open the mouth, are of an expansive & dilating nature, know not how to be straitned or suppressed, and of all these, joy, and sense of Gods mercy, can least contain it self in the compasse of our narrow breast, but will spread and p. 15communicate it selfe to others. A godly Heart is in this like unto those flowers which shut when the Sun sets, when the night comes, & open again when the Sun returnes and shines upon them. If God withdraw his favor, and send a night of affliction, they shut up themselves, and their thoughts in silence; but if he shine again, and shed abroad the light and sense of his love upon them, then their heart & mouth is wide open towards heaven in lifting up praises unto him. Hannah prayed silently so long as she was in bitternes of soul, and of a sorrowfull spirit, 1 Sam. 1.1…, 15. but as soon as God answered her prayers, and filled her heart with joy in him, presently her mouth was enlarged into a Song of thanksgiving▪ Chap. 2.1.

There is no phrase more usual in the Psalmes, then to sing forth praises unto God, & it is not used without a speciall Emphasis. For it is one thing to praise, and another to Sing praises, Psal. 146.2. This is, to publish, to declare, to speak of, abundantly to utter the memory of Gods great goodnesse,Apud poetas Clarissimos laudes Deorum inter Regalia convivia c…neb…ntur. Quintil. lib. 1. cap. 10. nec aliter veri Dei liudes in conviviis Christianorum. Tertul. Apolog. cap. 39. Cyprian lib. 2. Epist. 2. that one generation may derive praises unto another, as the Expressions are, Psa. 145.4.7. And therefore we finde in the most solemn thanksgivings, that the people of God were wont in great companies, and with musicall instruments to sound forth the praises of God, and to cause their joy to be heard afar off, Neh. 12.27, 31, 43. Isai. 12.4, 5, 6. Ier. 31.7. This then is the force of the expression, Lord when thou hast taken away iniquity, and extended thy grace and favour to us, we will not onelyonly have thankfull hearts, every man to praise thee by himselfe; but p. 16we will have thankfull lips to shew forth thy praise, we will stir up and encourage one another, we will tell our children, that the generations to come may know the mercy of our God.

This is a great part of the Communion of Saints to joyne together in Gods prayses. There is a Communion of Sinners, wherein they combine together to dishonour God, and encourage one another in evil, Psal. 64.5. Psal. 83.5.8. Prov. 1.10 11. Eve was no sooner caught her self, but she became a kinde of Serpent, to deceive and to catch her husband. A Tempter hath no sooner made a Sinner, but that Sinner will become a Tempter. As therefore Gods Enemies hold communion to dishonour him: so great reason there is that his servants should hold Communion to praise him, and to animate and hearten one another unto duty, as men that draw at an anchor, and Souldiers that set upon a service, use to do with mutual incouragements, Isai. 2.3. Zach. 8.21. Mal. 3.16. The Holy Oyle for the Sanctuary was made of many spices compounded by the art of the Perfumer, Exod. 30.23, 24.25. to note unto us that those duties are sweetest w^ch are made up in a Communion of Saints, each one contributing his influence and furtherance unto them. As in windes and rivers where many meet in one they are strongest; and in Chaines and Jewels where many links and stones are joyned in one, they are richest. All good is diffusive, like Leven in a lump, like sap in a root; it wil finde the way from the heart to every faculty of soul and body, and from thence to the ears and hearts of others. Every living creature p. 17was made with the seed of life in it, to preserve it self by multiplying, Gen. 1.1.11.12. And of all seeds that of the Spirit, and the Word (1 Ioh. 3.9. 1 Pet. 1.23.) is most vigorous, and in nothing so much as in glorifying God, when the joy of the Lord, which is our strength, doth put it self forth to derive the praises of his Name, and to call in others to the celebration of them.

From all which we learn, 1. By what means (amongst many others) to try the truth of our conversion; namely,Sect. 7. by the life and workings of true Thankfulnesse unto God for pardon of sin, and accepting into favour. Certainly when a man is converted himself, his heart will be enlarged, and his mouth will be filled with the praises of the Lord; he will acquaint others what a good God he is turned unto. If he have found Christ himself, as Andrew and Philip, and the woman of Samaria did, he will presently report it to others▪ and invite them to come and see, Ioh. 1.41.46. Ioh. 4.29. If Zacheus be converted, he receiveth Christ joyfully, Luk. 19.6. If Matthew be converted, he entertains him with a feast, Luk. 5.29. If Cornelus be instructed in the knowledge of him, he will call his kinsfolke and friends to partake of such a banquet, Acts 10.24. If David be converted himself, he wil endeavour that other sinners may be converted too, Psa. 51.13. and will shew them what the Lord hath done for his soul. The turning of a sinner from evill to good, is like the turning of a Bell from one side to another, you cannot turn it, but it will make a sound, and report its own motion. He that hath not a p. 18mouth open to report the glory of Gods mercy to his soul, and to strengthen and edifie his brethren, may justly question the truth of his own conversion. In Aarons garments (which were types of holinesse) there were to be golden Bells and Pomegranates, which (if we may make any allegoricall application of it) intimateth unto us, That as a Holy life is fruitfull and active in the duties of spirituall obedience, so it is loud and vocall in sounding forth the praises of God, and thereby endeavouring to edifie the Church. Gedeons Lamps and Pitchers were accompanied with Trumpets; when God is pleased to put any light of grace into these earthen vessels of ou…s, we should have mouthes full of thankfulnesse to return unto him the glory of his goodnesse.

And as that repentance is unsound which is not accompanied with thankfulnesse, so that thankfulnesse is but empty and hypocriticall,Quintil. Insti. …i. 10 cap. 3. A. Gelli. l. 1. c. 15. foreign. Aeschy…us apud Plut. de Aud. Poetis. Dicta sactis desicientibus erubescunt. Tertul. de pat…ia cap. 1. which doth not spring-out of sound repentance; we use to say that the words of Fools are in labris nata, borne in their lips: but the words of wise men are E sulc… pectoris, drawn up out of an inward judgement. The Calves of the lips are no better then the Calves of the Stall in Gods account, if they have not an heart in them. Without this the promise here mad to God would be no other then that with which nurses deceive their little children, when they promise them a gay golden new nothing. Praise in the mouth without repentance in the heart, is like a Sea-weed that grows without a root. Like the powring of Balme and Spices upon a dead body, which can p. 19never thorowly secure it from putrefaction. Like a perfume about one sick of the plague, whose sweet smell carries infection along with it.foreign. Clem. Alex. S…om. l. 7. Deum colit, quisquis imitatus est. Senec. Epist. 95. Vid. Chrysost. Hom. 25. in Math. foreign. It is not the mentioning of mercies, but the improving of them unto piety, which expresseth our thankfullnesse unto God. Gods sets every blessing upon our score, and expects an answer and returne suteable. He compares Corazin and Bethsaida with Tyre …nd Sidon; and if their lives be as bad as these, their punishment shall be much heavier, because the mercies they enjoyed were much greater. The not using of mercies is the being unthankfull for them. And it is an heavie account which men must give for abused mercies, Deut. 32.6. Amos 2.9.13. Luke 13▪ 7. Heb. 6.7. Sins against mercy and under mercy, are the first ripe fru… ; when the Sun shines hottest, the fruits ripen fastest, Amos 8.1.2. Ier. 1.11.12. God doth not beare so long with the provocations of a Church, as of those that are not a people; the sins of the Amorites were longer in ripening, then the sins of Israel. When judgement is abroad, it will begin at the House of God.

II. We should be so much the more earnestly pressed unto this,Sect. 8· by how much it is the greater evidence of our conversion unto God, and by how much more apt we are to call for mercies when we want them, then with the Leper to returne praises when we do enjoy them. Ten cried to be healed, but there was but one that returned glory to God. Vessels will sound when they are empty, fill them and they are presently dumb. When we want mer…cies, then with Pharaoh wee cry out for pardon, for p. 20peace, for supplies, for deliverances; but when prayers are answered, and our turne served, how few remember the method which God prescribes, Call on me in the day of trouble, I will hear thee, and th…n shalt glorifie me. Psal. 50.15. yea how many like Swine trample on the meat that feeds them, and tread under foot the mercies that preserve them? How many are so greedily intent upon the things they desire, that they cannot see nor value the things they enjoy. Omni… festinatio caeca est. It is noted even of good King Hezekiah, that he did not render according to the benefits which he had received,Seneca de Benefic. li 3. c. 3. Liv. lib. 22. 2 Chron. 32.25. Therefore we should be exhorted in our prayers for pardon and grace, to do as the Church here doth, to promise the Sacrifices of Thankfulnesse and obediene, not as a price to purchase mercy (for our good extends not unto God, Psal. 16.2) but as a tye and obligation upon our selves, to acknowledge and return the praise of mercy to him that gives it. And this the Apostle exhorteth us unto, that our requests should be made known unto God, not onelyonly with prayer and supplication, but with Thankesgiving, Phil. 4.6. 1 Thess. 5. 17.18. 1 Tim. 2.1. which we finde to have been his own practice. Eph. 3, 14.20.21. We should keep a Catalogue of Gods mercies to quicken us unto dutie, as well as a Catalogue of our own sins to make us cry for mercy. And unto this duty of Thanksgiving we may be excited,

I. By the consideration of Gods greatnesse. Great is the Lord, and therefore greatly to be praised, Psal. 145.3. The praises of God should be according to his p. 21Name, Ps. 48.10. Ps. 96.8. All things were made for no other end, but to return glory to him that made them. Because al things are of him, therfore all must be to him, Ro. 11.36 And this the very Figure of the world teacheth us. For a Circular line ends where it began, and returns back into its originall point,Vid. Field of the Church. li. 1. cap. 1. Plutarch. lib. de E. Qui curat esse nisi propter te. pro nihilo est, & nihil est. Qui vult esse sibi & non tibi nihil esse incipit inter omnia Bern. serm. 20 in Cant Eo quisque pessimus quo optimus, si hoc ipsum quod est optimus adscrib…t sibi. serm. 84 in Cantic. by that means strengthning and preserving it self. For things are usually strongest when nearest their originall, and the more remote from that, the weaker they grow. As a tree is strongest at the root, and a branch or bough next the trunk or stock, and the further out it grows from thence, the smaller and we…ker it grows too; and the further it is from the originall of its being, the nearer it is unto not. Being. So all creatures are hereby taught both for preservation of that being they have, & for supply of what perfections they want, and in both, for the setting forth of the greatnesse of their Maker, (out of whose infinite Being all finite beings are sustained & perfected) to run back unto God, for whose sake they are, and have been created. Rivers come from the Sea, and therefore run back into the Sea again; The trees receive sap from the earth, and within a while pay it back in those leaves that fall down to the earth again. Now as God hath made all creatures thus to shew forth the glory of his greatnes, so he will have them do it by these Principles, and in that maner of working which he hath planted in them. Inanimate and meere naturall crea…ures are bid to praise the Lord, Psal. 148.8.9. but this …hey do blindly and ignorantly, like the arrow which flies toward the marke, but understandeth not its p. 22own motion, being directed thither by an understanding without and above it self. And thus when every thing by the naturall weight and inclination of its own form moveth to the place where it may be preserved, or draweth to it those further degrees of perfection, whereby it may be improved, and have more of being communicated to it, it may truly be said to praise the Lord, in that it obeyeth the Law which he planted in it, and is by his wise providence carried back towards him, to derive its conservation & perfection from the same fountain from whence its Being did proceed. But now reasonable creatures being by God enriched with Internall knowledge, and that knowledge in his Church exceedingly raised by his manifestation of himself as their utte…most blessednesse in the Word unto them, He therefore requires that we should worke actively, and with intention of the End for which he made us, guiding all our aimes and inclinations towards his glory by that internall knowledge of his Excellency which he hath implanted in us, and revealed to us. And indeed all other creatures are in this sense said to glorifie God, because the infinite power, wisdom, goodnesse, and perfection of God which are in their beings and workings so notably relucent, do become the object of reasonable creatures, to contemplate upon, and by that means draw forth admiration and adoration of him.

II. By the consideration of Gods goodnesse. He deserves it at our hands.Sect. 9. He gives more to us then we are able to render unto him. The Sun shines on the Moon with his own glorious light, the Moon p. 23ret…rns but a … spotted light upon the world. We can return nothing unto God, but that which is his own, 1 Chro. 29.16. and it goes not with that purity from us as it came unto us, We cannot send forth a thought round about us, but it w…ll returne with a report of mercy, and that mercy calls for a returne of praise. aaMagna est gratia quae tribuiturhominib…s vehemen—ter egentibus, & in rebus magnis & difficilibus & cum quis beneficiū alicui dat aut solus, aut primus vid. Arist. Rhet. lib. 2 c. 7 ita que in hujusmodi benefactores admissa gravius vindicantur. L 1. de obsequiis parentibus & pationis prae…āt▪ D. & L. 28. de poenis. sect. 8.But above all, the goodnesse of God mentioned in the text, Taking away iniquity, and receiving graciously, this calls for the Calv…s of the lips to be offered, as in the new Moons, with Trumpets and solemnity, Num▪ 10.10. The beams of the Sun the more directly they fall on the body of the Moone, doe fill it with the more abundant light: so the more copious and notable Gods mercies are unto us, the more enlarged should our praises be unto him. Therefore true Penitents that have more tasted of mercy, are more obliged unto thanksgiving, Psal. 147.20. Excellent speech is not comely in the mouth of fools, Prov. 17.7. But Praise is comly for the upright, Psal. 33.1. For as God is most dishonoured by the sinnes of holy men when they are committed against light, and break forth into scandall, as a bbPretiosam vestem exigua quaevis macula turpius decolórat. Nobis ad immundiciam minima quaevis inobedientia sufficit, &c. Bernard. …er. de triplici custodia.spot in silk is a greater blemish then in Sackcloth, 2 Sam 12.14. So is he most honoured by the confession and praises of holy men, because they know more of his glory and goodnesse then others, and can report greater things of him. Wicked men speak of God by hear-say, and by notion onelyonly, but holy men by ccEst locus ubi vere quiescens & quietus cernitur Deus, lo…cus omnino non judicis▪ non magistri; sed spousi -sed heu rara hora & parva mora. Bern. ser. 23. in Cant. Mens ineffabili ve…bi illecta dulcedine quodammodo se …bi suratur, imó rapitur atque elabitur a scipsa ut verbo fruatur—dulce commercium, sed breve momentum & experimentum rarum. Ibid. serm. 85. vid. etiam serm. 83▪ … serm. 1.3.31.intimate Experience, p. 24as the Queen of Sheha knew more of Solomons wisdom from his mouth, then from his fame. He that sees but the outward Court and buildings of a Palace, can say it is a glorious place: but he that like the Ambassadours of the King of Babylen in Hezekiah his time, shall be admitted to see the house of precious things, and all the Treasures of the Palace, can speak much more honourably of it. Every one might see and admire the stones of the Temple without, who were not admitted to view the Gold, and curious workmanship within. The more intimate Communion a man hath with God as a Redeemer, the more glorious and abundant praises can he render unto him. Besides aaIlla domus l…etiti…e est, ista militiae. Illa domus laudis, ista orationis. Bern. serm. 2. in dedicat▪ Eccle.Praise is the language of Heaven; the whole Happinesse of the Saints there is to enjoy God, and their whole busin…sse is to praise him. And they who are to live in another Countrey, will be more solicitous to learn the language, and foreacquaint themselves with the manners and usages of that countrey, than they who have no hopes nor assurance of comming thither. As they who have hope to be like Christ in glory, will purifie themselves, that they may in the meane time be like him in grace, 1 John 3.2, 3. So they that have hope to praise him for ever in heaven, will study the Song of Moses and of the Lamb before they come thither. And indeed none can praise God but they that can abase & deny themselves; wicked men in all duties serve and seeke themselves. But the very formality of praise is to seek God, and to make him the End of our so doing. The Apostle exhorts us to offer our selves a living p. 25sacrifice, Rom. 12.1. that is to say, to separate our selves for God, and for his uses. The sacrifice we know was Gods, for his sake it was burnt and broken, and destroyed. We must be such Sacrifices, deny our selves, be lost to our selves; not serve, nor seek, nor aime at our selves: but resolve to esteeme nothing dear in comparison of Gods honour, and to be willing any way whether by life or by death that hee may be magnified in us, Acts. 21.13. Phil. 1.20. Love of Communion in naturall creatures is stronger then self-love; Stones will move upward, fire downward, to preserve the universe from a vacuity, and to keep the compages of nature together. How much more is, and ought the love of God himself in the new creature to be stronger then selfe-love whereby it seeks and serves it self? And without this, all other services are but Ananias hi… lye, lies to the holy Ghost, keeping to our selves what we would seem to bestow upon him. Lifting up the eyes, beating the breast, spreading the hands, bending the knee, hanging down the head, levelling the countenance, sighing, sobbing, fasting, howling, all, nothing else but mocking of God. And we may say of such men, as the Emperor of him that sold the glasses for pearl (though in a sadder sense) Imposturam faciunt & patientur. They deceive God, and fail in his precepts, and they shall be themselves deceived, and faile in their owne expectation. For the hope of the wicked shall perish.

III. By a double consideration of our selves. I. Of our natural Torpor and sluggishnesse unto this duty. As the dead Sea drinkes in the River Iordan, p. 26Sect. 10.and is never the sweeter, and the ocean all other Rivers, and is never the fresher. So wee are apt to receive daily mercies from God, and still remaine unsensible of them, unthankfull for them. Gods mercies to us are like the dew on all the ground, our thanks to him like the dew on the fleece We are like Fishermens wheels, wide at that end which lets in the Fish, but narrow at the other end, so that they cannot get out againe. Greedy to get mercy; …enacious to hold it, but unthankfull in acknowledging or right using of it. The rain comes down from heaven in showres, it goes up but in mists. We sow in our land one measure, and receive ten; yea Isaac received an hundred fold, Gen. 26. 12. But God sowes ten, it may be an hundred mercies amongst us, when we scarce returne the praise and the fruit of one. Our hearts in this case are like the windows of the Temple, 1 King. 6.4. wide inward to let in mercies, but narrow outward to let forth praises. Now as Solomon sayes, if the iron be blunt, we must put too the more strength; and as Husbandmen use where the nature of land is more defective, to supply it with the more importunate labour; so having hearts so earthly for the performance of so heavenly a duty, wee should use the more holy violence upon them; and as the Widdow did extort justice from an unjust Judge by her continuall coming, Luke 18.5. we should presse and urge, and with ingeminated importunity charge this duty upon our selves, as the Psalmist doth, O that men would praise the Lord for his goodnesse, & for his wonderfull workes to the children of men, Psal. p. 27107.8, 15, 21, 31. II. Of our own benefit. For indeed all the benefit which ariseth out of this duty, redounds to us, and none to God. His glory is infinite, and eternally the same,Ipse sibi omnia. Tertull. contra Prax…am cap. 5. there is nor can be no accession unto that by all our praises. When a Glasse reflecteth the brightnesse of the Sun, there is but an acknowledgement of what was, not any addition of what was not. When an excellent Orator makes a Panegyricall Oration in praise of some honourable Person, he doth not infuse any dramme of worth into the person, but onelyonly setteth forth and declareth that which is unto others. A curious Picture praiseth a beautifull face, not by adding beauty to it, but by representing that which was in it before. The window which lets in light into an house, doth not benefit the light, but the house into which the light shineth. So our praising of God doth serve to quicken, comfort, and refresh our selves, who have interest in so good a God: or to edifie and incourage our brethren, that they may be ambitious to serve so honourable a Master: but they adde no lustre or glory to God at all.

Now lastly, for the right performance of this Duty.Sect. 11. It is founded on the due apprehensions of Gods Being Good and of his Doing Good, Psa. 119.68. Or on his excellency in himselfe, and his goodnesse unto us. In the former respect it standeth in adoring and extolling the great Name of God, ascribing in our hearts and mouths all blessednesse unto him, acknowledging his infinite Majesty in himselfe, and his Soveraignty over us his poore creatures, Exod. 15.11. Mic. 7.18. and so covering our p. 28faces, and abhorring our selves in his sight, Isaiah 6. Ioh 42.5.6. not daring to question any of his deep, absolu…e, and most unsearchable Counsels; but because all things are of him, to acknowledge that all things ough… to be for and to him, and are to be reduced to the Ends of his glory, by the counsell of his own **Difficultatem quae…ionis cur alius sic alius vero sic m…r…uus est, velu… non solven …o sol…it Apostolus… Et hujus profunditati… horrotem us que abh…per…uxi… ut dic…et, etiam c…jus vult mis…r…r, & que … vult obdu…at. August. contra 2. Epist. Pelag. l. 2. c. 7. & l. …. c. 6. Cur in diversa cau…idem ju…icium nisi hoc vo lo? d… Dono pe…sev. c. 8. de pecca… ▪ meritis & remissi. l. 2. cap. 5.will, Rom. 9.20.21. Rom. 11.33.36. Matth. 11.25, 26. Psal. 135.5, 6. Iob 9.12. Ephes. 1.11. In the latter respect, as hee is the God in whom we live and m…e, and have our being, and hope for our blessednesse: So it importeth, first a glorying and rejoycing in him as our alone felicity, Psal. 33.1. Habac. 3.18. Phil. 4.4. Secondly, a choosing and preferring him above all other good things, making him our end and aym, in life, in death, in doing, in suffering Rom. 4 7.8. Thirdly, a thankfull acknowledgement of all his mercies, as most beneficiall unto us, and most gratuitous and free in regard of him, 2 Sam. 7.18. Lam. 3.22.23. Lastly, a constant endeavour of a holy life, so to bring forth frui…, to doe the will of God, and to finish his work which he hath set us, so to order our conversation aright before him, as that hee may have ascribed unto him the glory of his authority over the consciences of men, and of the power of his Love shed abroad in their hearts, and that all that aaIustinus Martyr de se faretur, se conspecta Christiano rum in morte Const…ntia col legiss… veram esse quae apud ipsos v geret pietatem. Apolog. 1. Illa ipsa obstinatio quā exprobratis magist…a est. Quis enim non contemplatione ej…s concutitur ad requirendum. quid in…us in …esit? Quis non ubi requisivit accedit …ubi accessit, pati exoptar, Tertul. Apolog. c. ult.see our conversation may say, doubtlesse, the God whom these men serve after so holy a manner, for whom they despise all outward & sinfull pleasures, is a holy and blessed God, infinitely able to comfort, p. 29satisfie, and reward all those that so conscionably and constantly give up themselves unto him, Iohn 15.8. and 17.4. Psal. 50.23. Deut. 4.6, 7. Mat. 5.16. 2 Cor. 9.13. 1 Pet. 2.1….

The second particular in their Covenant is, amendmen of life, Sect. 12.and a more speciall care against those sins of carnall confidence, and spirituall adultery, whereby they had formerly dishonoured and provoked God. From whence there are two observations which offer themselves.

1. That true repentance and sound conversion, as it makes a man thankfull for the pardon of sin past, so it makes him carefull against the practise of sin for the time to come, especially those particular sinnes, whereby he had formerly most dishonoured God, and defiled his own conscience. This doctrine consisteth of two parts, which we will consider asunder.

And first of this care and purpose of amendment in generall. When the poore Converts who had been guilty of the most precious and innocent bloud that ever was shed, began to be convinced of that horrible sin, and found those nailes wherewith they had fastned the Lord of glory to a Crosse, pricking and piercing of their owne hearts, with what bleeding and relenting affections did they mourne over him? with what earnest importunities did they inquire after the way of salvation wherein they might serve and enjoy him? never were their hands more cruell in shedding that bloud, then their hearts were now sollicitous to be bathed in it, to be cleansed by it, Acts 2.37. The poore Prodigall who is the Embleme of a penitent p. 30sinner, when hee came to himselfe againe, or bethought himself,Oportebat quidem si fieri posset revivere me (ut ita loqu…r) denuo quod male vi…i sed faciam recogitando q… reoperando non possum. Bern. Serm. de Cant. Ezekiae. as the phrase is, 1 King. 8.47. (for we doe never depart from God, but we doe withall forsake and lose our selves, and are transported with a spirituall madnesse from our right mindes) immediately grew to a resolution of arising out of that base and brutish condition and of going home to his Father, and by that meanes to his wit and senses againe. So when by Iohns preaching of repentance, men were turned to the Wisdome of the just, (for all unrighteousnesse is folly and madnes) and were prepared for the Lord, wee immediately finde what a speciall care they had to be informed in the wayes of duty, earnestly inquiring after that new course of obedience which they were now to walk, Luke 3.10.12, 14. All true penitents are of the minde of these in the Text, wee will not say any more, and what have I to doe any more with Idols? ver. 8. as Ezra in his penitent prayer, Should we now againe breake thy Commandements? Chap. 9.13. When Christ rose from the dead, he died no more: and when wee repent of sinne, it must bee with a repentance that must never any more bee repented of, Rom. 6.9, 12. 2 Cor. 7.10. The time past of our life must suffice us to have wrought the will of the Gentiles, 1 Pet. 4.3.

This care ariseth from the nature of true repentance, which hath two names usually given it; foreign, a change of the mind; the heart is framed to have other and truer notions of sinne, of grace, of heaven, of hell, of conscience, of salvation then it it had before; for the minde of wicked men being p. 31defiled, they can frame to themselves none but impure apprehensions of spirituall things, as a yellow eye sees every thing yellow, and a bitter palate tastes every thing bitter. 2. foreign, a change of the cares, and indeavours of life. That whereas before a man made provision for the flesh, and his study and care was how to satisfie the lusts of his own heart, Rom. 13.14. what he should eate, what he should drink, wherewith he should be cloathed: Now his care is how he may be saved, how he may honour and enjoy God, Acts 2.37. and 16.30.Consilium futuri ex pretcrito veni…. S…nec. …p. 83. The first question in Repentance is, What have I done? Ier. 8.6. and the next question is, What shall I doe? Acts 9.6. And this care repentance worketh,

1. By a godly sorrow for sinne past.Sect. 13. It brings into a mans remembrance the history of his former life, makes him with heavinesse of spirit recount the guilt of so many innumerable sinnes wherewith he had bound himselfe as with chaines of darknesse; the losse of so much precious time mis-spent in the service of such a Master as had no other wages to give but shame and death. The horrible indignities thereby offered to the …ajestie and Justice of God, the odious contempt of his holy Will and soveraigne Authority; the daring neglect of his threatnings, and undervaluing of his rewards; the high provocation of his jealousie and displeasure; the base corrivalty and contesting of filthy lusts with the grace of the Gospell, and the precious bloud of the Sonne of God: the gainsaying, and wrestling, and stubborne antipathie of a carnall heart to the pure motions of the Spirit, and p. 32Word of Christ: the presumptuous repulses of him that standeth at the doore and knocks, waiting that he may be gracious: the long turning of his back, and thrusting away from him the word of Reconciliation, wherein Christ by his Ambassadours had so often beseeched him to be reconciled unto God: The remembrance of these things makes a man looke with selfe-abhorrency upon himselfe, and full detestation upon his former courses. And he now no longer considers the Silver or the Gold, the profit or the pleasure of his wonted lusts,foreign. Achaeus Eretrieus. apud Athenaeum lib. 6 cap. …0. though they be never so delectable or desirable in the eye of flesh; he looks upon them as accursed things to be thrown away, as the Converts did upon their costly and curious Books, Acts 19.19. Isa. 30.22, 31, 7. Sin is like a plaited picture; on the one side of it to the impenitent appeareth nothing but the beauty of pleasure whereby it bewitcheth and allureth them; on the other side to the penitent appeareth nothing but the horrid and ugly face of guilt and shame whereby it amazeth and confoundeth them; Thus the remembrance of sinne past (which they are very carefull to keep alwayes in their sight, Psal. 51.3.) doth by godly sorrow worke speciall care of amendment of life for the time to come, 2 Chron. 6.37, 38. Psal. 119.59. Ezec. 16.61, 63.20.43.

2. By a present sense of the weight and burthen of remaining corruptions, which work, and move, and put forth what strength they can to resist the grace of God in us. As the time past wherein sinne raigned, so the present burthen of sinne besetting p. 33us, is esteemed sufficient, and makes a man carefull not to load himself wilfully with more, being ready to sinck, and forced to cry out under the paine of those which hee unwillingly lieth under already. aaforeign. Clearch. apud Athen. lib. 14. cap. 1.A very glutton when he is in a fit of the gout or stone, will forbeare those meats which feed so painfull diseases. A penitent sinner is continually in paine under the body of sinne, and therefore dares not feed so dangerous and tormenting a disease. bbConflictus miserabilis. Aug. de nupt. & concupis. l. 2. c. 1. Quo quis pejus se habet, minus se…it. Senec. Epist. 52.The more spirituall any man is, the more painefull and burdensome is corruption to him, Rom. 7.22. For sin to the new man is as sicknesse to the naturall man. The more exquisite and delicate the naturall senses are, the more are they sensible and affected with that which offends nature. Contraries cannot bee together without combate. The spirit will lust against the flesh, and not suffer a man to fulfill the lusts of it, Gal. 5 16, 17. the seed of God will keep down the strength of sin, 1 Iohn 3.9.

3. By an holy jealousie, foreign. Arist. …bet. l. 2. c. 5. Sollicitus incipit ambulare cum deo suo, & ex omni par…e scru…aturne vel in levis…ma re tremendae illius Majestatis offendatur aspectus—Sic ardens & lucens nondum in domo se esse confidat, ubi sine omni timore vento…um accensum lumen soleat deportari, sed memi…e…it se esse sub dio, & utraque ma…u sludeat operire quod portat, &c. Bernat. ser. 3. in vigil. nativ.and godly feare of the falsenesse and back-sliding of our corrupt heart, lest like Lots wise it should look back towards Sodome, and like Israel have a minde hankering after the flesh pots of Egypt, the wonted profits and pleasures of forsaken lusts. A godly heart prizeth the love of God, and the feelings of spirituall comfort from thence arising above all other things, and is afraid to lose them. It hath felt the burnings of sinne, the stingings of these fiery Serpents, and p. 34hath often been forced to befoole it selfe, and to beshrew its own ignorance, and with Ephraim to smite upon the thigh. And the burnt child dreads the fire, and dares not meddle any more with it; Considers the heavinesse of Gods frown, the rigour of his Law, the weaknesse and ficklenesse of the heart of man, the difficulty of finding Christ out when he hath withdrawn himselfe, and of recovering light and peace againe, when the soule hath wilfully brought it selfe under a cloud; and therefore will not venture to harden it selfe against God. Thus godly feare keeps men from sin, Iob 31.23. Psal. 119.120. Prov. 28.14. Eccles. 9.2. Ier. 32 40. Phil. 2.12. Psal. 4.4.

4. By a love to Christ, and a sweet recounting of the mercies of God in him. The lesse a man loves sinne, the more he shall love Christ. Now repentance works an hatred of sinne, and thereupon a love of Christ, which love is ever operative, and putting forth it self towards holinesse of life. As the Love of God in Christ towards us worketh forgivenesse of sinne: so our reciprocall love, wrought by the feeling and comfort of that forgivenesse, worketh in us an hatred of sinne. A direct love begets a Reflect love, as the heat wrought in the earth strikes back a heat up into the aire againe. The woman in the Gospel having much forgiven her, loved much, Luke 7.47. Wee love him because he loved us first; and love will not suffer a man to wrong the thing which hee loves. What man ever threw away Jewels or money when he might have kept them? except when the p. 35predominant love of something better made these things comparatively hatefull, Luke 14.26. What woman could bee perswaded to throw away her sucking child from her breast unto Swine or Dogs to devoure it? Our love to Christ, and his Law, will not suffer us to cast him off, or to throw his Law behind our backs. New obedience is over joyned unto pardon of sinne and repentance for it, by the method of Gods Decrees, by the order and chaine of Salvation, and ariseth out of the internall character and disposition of a childe of God. We are not Sonnes only by Adoption, appointed to a new inheritance; but we are Sons by Regeneration also, partakers of a new nature, designed unto a new life, joyned unto a new head, descended from a new Adam, unto whom therefore we are in the power of his Resurrection, and in the fellowship of his suffrings to be made conformable, Phil. 3.10. And the Apostle hath many excellent and weighty arguments to inforce this upon us, Col. 3. 1, 2, 3, 4. If then ye be risen with Christ, seek those things that are above, where Christ is sitting on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God; when Christ who is our life shall appeare, then shall ye also appeare with him in glory. 1. Our fellowship with Christ; wee are risen with him; what he did corporally for us, hee doth the same spiritually in us. As a Saviour and Mediatour, he died and rose alone; But as a Head and second Adam, he never did anything but his mysticall Body and seed were so taken into the fellowship p. 36of it, as to be made conformable unto it. Therefore if he rose as a Saviour to justifie us, we must as members be therein fashioned unto him, and rise spiritually by heavenly-mindednesse, and a new life to glorifie him. 2. We must have our affections in Heaven, because Christ is there. The heart ever turns towards its treasure; where the body is, thither will the Eagles resort. 3. He is there in glory at Gods right hand; and grace should move to glory as a piece of earth to the whole. And he is there in our businesse, making intercession in our behalfe, providing a place for us, sending down gifts unto us. And the Client cannot but have his heart on his own businesse, when the Advocate is actually stirring about it. 4. We are dead with Christ, as to the life of sinne. And a dead man takes no thought or care for the things of that life from whence he is departed. A man naturally dead looks not after food, or rayment, or land, or money, or labour, &c. And a man dead to sinne, takes no more care how to provide for it. 5. In Christ we have a new life, therefore we should have new inclinations sutable unto it, and new provisions laid in for it. A child in the womb is nourished by the navill; being born, it is nourished by the mouth. A naturall man feeds on worldly things by sense, a spirituall man on heavenly things by faith and conscience. We can have nothing from the first Adam which is not mortall and mortiferous. Nothing from the second which is not vitall and eternall. Whatever the one gives us, shrinks, and withers into death; whatever the other, springs p. 37and proceeds unto immortall life. Our life therefore being new, the affections which serve it, and wait upon it, must be new likewise. 6. This life is our own, not so any thing in the world besides. I can purchase in the world onelyonly to me and mine Heires for ever; but spirituall purchases are to my selfe for ever. And every mans affections are naturally most fixed upon that which is most his own. 7. It is an hidden life, the best of it is yet unseen, 1 Iohn 3.2. and though the Cabinet which is seen be rich, yet the Iewell which is hidden in it is much richer. And as there is a sinfull curiosity in lust, to look after the hidden things of iniquity, and to hanker after forbidden pleasures: so there is a spirituall curiosity or ambition in grace, to aspire towards hidden treasures, to presse forward towards things that are before us, to be cloathed upon with our house that is from heaven. As Absolom being brought from banishment, longed to see the face of his father, 2 Sam. 14.32: aaNon quiesco nisi osculetur me osculo oris sui. Gratias de osculo pedum, gratias & de manus; sed si cura est illi ulla de me, osculetur me osculo oris sui. Non sum ingrata, sed A…o, accepi f…t…r metitis potiora, sed pro…sus infe…io…a votis; desideri… f…ro…, n…n ratione, &c Be… n…rd. ser. 9. in Cant.So the soule being delivered out of the land of darknesse, never thinks it sees enough of light. When God did most intimately reveale himself unto Moses, Moses did most earnestly beseech him to shew him his glory, Exod. 33.11, 18. The more sweetnesse we finde in the first fruits, in so much of Christ as is revealed to us, the more strong are our affections to the whole Harvest, to that abundance of him which is hidden from us. A few clusters of Grapes and bunches of Figges, will inflame the desire of enjoying that Canaan which abounds with them. 8. It is hidden with Christ, so hidden as that wee p. 38know where it is.**Testimonium credibile nimis gusta…ae sapientiae est esu…es ipsa tam vehemens. serm. 2. de duabus mensis. Non extundit desider…um Sanctum foelix inventio …ed extendi…, &c. ser. 84. in Cant. Vide si… Claudii Espeneaei libellum de Languore spirit. cap. 3. & 4. Sect. 14. Hidden, so that the enemy cannot reach it, but not hidden from the faith of the childe. 9. It is hidden in God. It is life in the fountaine, Psal. 36.9. And every thing is perfectest in its originall and fountaine. And this is such a fountaine of life as hath in it fulnesse without satiety, and purity without defilement, and perpetuity without decay, and Al-sufficiency without defect. Lastly, It is but hidden, it is not lost; hidden like seed in the ground; when Christ the Son of righteousnesse shall appear, this life of ours in him will spring up and appear glorious.

Now next let us consider this Care of Repentance against a mans own more particular and speciall sins. Ashur shall not save us, we will not ride upon horses &c. Israel had been guilty of very many provocations, but when they come to covenant with God, and to renew their repentance, their thoughts and cares are most set against their carnall confidence, and spirituall Adultery. Their most unfained detestations, their most serious Resolutions were against these their most proper sinnes. True Repentance worketh indeed a generall hatred of every false way, Psal. 119.128. and suffereth not a man to allow himselfe in the smallest sinne. Yet as the Dogge in hunting of the Deere, though he drive the whole Herd before him, yet fixeth his eye and sent upon some one particular which is singled out by the dart of the huntsman:foreign. Arist. Rhet. lib. 2. so though sound conversion doe work an universall hatred of all sin, because it is sinne, (for Hatred is ever against the whole kinde of a thing) Though every member of p. 39the old man be mortified, and every grace of the new man shaped and fashioned in us: yet the severest exercise of that Hatred is against the sinnes whereunto the conscience hath been more enslaved, and by which the name of God hath been more dishonered. A man that hath many wounds, if there be any of them more deep, dangerous, or nearer any vitall part then the other, though he will tend the cure of them all, yet his chiefest care shall be towards that. As the King of Syria gave command to his Army to single out the King of Israel in the battle, 1 King. 22.31: so doth Repentance lay its batteries most against the highest and strongest and most raigning sinne of the heart; and by how much the more a man prized it before, by so much the more doth he detest it now. They counted no silver nor gold too good to frame their Idols of before; their eare-rings shall goe to make them a Calfe, Exod. 22.3. but when they repent, nothing can be too base to compare them, or to cast them unto, Isay 2: 20.30: 22.

The Humane nature is the same in all men, yet some faculties are more vigorous in some, and others in other; some witty, others strong, some beautifull, others proper, some a quick eye, others a ready tongue; some for learned, others for mechanicall professions; as some grounds take better to some kind of grain then to others: so in the new man, though all the graces of Christ are in some degree and proportion shaped in every Regenerate person, yet one excels in one grace, another in another. Abraham in faith, Iob in patience, Moses in p. 40meeknesse, David in meditation, Solomon in wisedome, Phineas in zeal, Mary Magdalene in love, Paul in labour &c. And so is it in the old man too. Though by nature we have all the members of originall corruption, yet these put themselves forth in actuall vigour differently. One man is more possessed by a proud divell, another by an unclean one, Ahaz superstitious, Balaam ambitious, Cain envious, Corah stubborne, Esau profane, Ismael a mocker, the young man a worldling. According to different complexions and tempers of body (by which Habituall lust is excited and called forth into act) or according to differences of education, aaIn eodem prato Bos herbam quaerit, c…nis leporem, Ciconia Lace…tu…. Senec. Ep. 108.countries,bbMultae gentes ob sp…cialia▪ quaedam peccata infames; unde illud, foreign Suid. in foreign. Baeotii, Pharselii, Thessali, ob voracitatem. vid. Athenae. l. 10, Isauti & Arabes ob la. trocinia. Dion. l. 55. Ammia…. Marcel. l. 14. Theodos. Cod. de fer…is l 10. &c. Plin. l. 6. c. 28. S…r…bo lib. 16. Diode…. Sicul. l. 3. Qui m…ncipia vendunt, nationem cujusque in venditione pronunciare debent—Praesumptum etenim est quosdam servos malos videri, quia & natione sunt quae magis infamis est. Leg. 31. sect. 21. D. de Aedilitio Edicto. Athena…um lingua…a Civitas. Tertul. de Anima. c. 3▪ Hinc Adagia. Cretensi me…dacior▪ Paeno persidior, Scytha asperior, Sibarita fastuosior, Miletiis effaeminatior, &c. Vid. Erasm. in inito Chiliad. & Alex. ab Alex. genial▪ l. 4. cap. 13. Arist. Rhet. lib. 6. cap. 7. Liv. lib. 45. callings, converse, and interests in the world, so men are differently assaulted with distinct kinds of sinne, and most men have their peccatum in deliciis, which they may more properly call Their owne, Psalm. 18.23. And as this sinne is usually the speciall barre and obstacle that keeps men from Christ, as we see in the example of the young man, Mark. 10.22. and of the Jewes, Iohn 5.44, 12.42.43. So when Christ hath broken this obstacle, and gotten the throne in a mans heart, then the chei…e work of Repentance is to keep this sinne from gathering strength againe; for as they say of some kinde of Serpents that being cut in pieces, the parts will wriggle towards one p. 41another, and close and get life againe: so of all sinnes a man is in most danger of the Reviving of his own proper corruption, as being like the nettle, whose rootes are so crooked, are so catching to the ground, that it is a work of much care to keep the ground cleane of them after they are weeded out▪

And therefore repentance sets it selfe particularly against that sinne as a speciall argument of sincerity. I was upright, saith David, before him, and kept my selfe from mine iniquity. Psal. 18.23. And he that it begotten of God, saith the Apostle, keepeth himselfe, 1 Iohn 5.18. which hee doth certainly with most vigilancie there where he is in most danger of being assaulted. See in David, He had in that great and scandalous fall of his, stained his conscience with impure lust, with the guilt of blood, and that not out of ignorance or common infirmitie, or suddaine passion and surprizall of some hastie temptation, (which might happily h…ve consisted with uprightnes,) but seriously, and deliberately, using many cunning arts, and carnall shifts of sinfull wisedome to colour and daub it over: And lastly by this meanes had given a great blow to the holy name of God, and caused his enemies to blaspheme, (as Nathan tells him, Sam. 1….14.) Therefore in his Penitentiall Psalme, these foure things he principally insists upon, A cleane heart, pardon of bloud-guiltinesse, Truth in the inward parts, and occasion to teach transgressours the way of God, that they may be converted, Psal 51.6, 7, …0, 13, 14. See it in Zacheus. Worldlinesse and defrauding p. 45had been his sinne, ^a Restitution and Liberality are the evidences of his repentance in speciall for that sinne, Luke 19.8. So Mary Magdalen, Her sinne, han been uncleannesse, Her eyes vessels and factors for adultery, Her haire a Net platted and spread to catch sinners. She remembred her wanton kisses, her provoking perfumes; and now in her conversion where her sinne had beene most prevalent, there her sorrow was most penitent, and her repentance most vigilant; her eyes vessels of teares, her kisses humbled, or rather advanced unto the feet of Christ; her haire a towell to wipe off those teares which she judged too uncleane for so holy feet to bee washed withall; Her Oyntment poured out upon a new lover, who had annointed her with his grace, Luke 7.37.38. The sinne of the Iaylor against Paul and Silas, was cruelty, Acts 16.24. and the first fruit of his repentance was courtesie to them; He brought them out of a dungeon into his owne house; from the stocks, to his table; became an Host in stead of a Iaylor, a Chyrurgian in stead of a Tormentor, and washed their stripes, vers. 30.33.34. This was Daniels method of working repentance in Nebuchadnezzar, perswading a proud oppressing Tyrant unto justice and mercy, Dan. 4.27. and Paul unto Felix, preaching before a bbQuod quadrupsum …eddat Zacheus, vide…u… quibusdam potius exabundantia pi…t…tis quam ex vi legi…fecisse. Lex enim quadr…pli p…num in una tantum su…i specie statuit, Exod. 2… ▪ 1.4 Vide Mal…onat, & Lu…am. Brugens. S…n… quod an edictū praetoris, attinet, videtur tantum in duplum teneri, l. 1. P. de Pu… lican…s. At non fr…ter ejus c…gnomen…o Felix pari modera…ione age…at, … Iudaeae impositus, & cuncti malefacta sibi impune ratus, …anta potentia, ub nixo sacit. Annal. l. 12 Antonius Felix per omnem ae yitiam ac li…idin…m jus Regium servili ingenio exercu… D…usilla Cleopatrae & An…o…ii nepte in motrimonium accepta. Tacit., Hist. l. 5. vide Ioseph. antiq. l. 20. c. 5· Liberti ejus potestatem … adepti stup…is exilio, caede, proscriptionibus omnia saedabant▪ …x quibus Feli…em legionibus Iudaeae praefecit. Sext. Aur. uictor. in Claudio.Exod 2:1Exod 2:4corrupt and lascivious Iudge, of Righteousnesse, Temperance, and judgement to come, Acts 24.25. And to the learned and superstitious * Philosophers, in a learned discovery, and p. 46making known unto them their unknown God. Acts 17.23. So Iohn the Preacher of Repentance laid his axe to the root of every tree, to the radicall and prevailing lust in every order of men; to extortion in the Publican, and to covetousnesse in the people, to violence in the Souldiers, to carnall confidence in the Pharisees, Matth. 3.7. Luke 3.9.14. and so Christ to the young man, One thing thou wantest, Mark. 10.21. and to the woman of Samaria, Goe call thy husband, John 4.16. when indeed he was an Adulterer and not an Husband.

The reason of this care of Repentance, is; 1. Because in godly Sorrow this Sinne hath lien most heavie upon the conscience. Hereby God hath been most of all despised and dishonoured; our consciences most wasted and defiled: our hearts most hardned; our affections most bewitched and intangled. It hath been a Master sinne, that hath been able to command, and to draw in many other servile lus…s to waite upon it. Many wounds even after they have been healed, will against c…ange of weather affect the part wherein they were, with paine and akeing; and therefore men usually are more tender of that part, keep it warmer, fence it with Furres and Seare…cloathes; as the Apostle saith, that on our dishonourable parts we bestow the moe abundant honour; so on such an infirme and tender part, wee bestow the more abundant care; and the like do we in those wounds of the Soul, which are aptest to bleed afresh.

2. Hereby (as was said before) wee testifie our uprightnesse. When we will not spare our beloved p. 44sinne, nor roll it under our tongue, nor hide it in our tent, when we will not muffle nor disguise our selves like Tamar, nor hide amongst the bushes and trees like Adam, or in the belly of the Ship with Ionah, nor spare any wedge of Gold with Achan, or any delicate Agag, any fatling sinnes with Saul; but with David will shew that we hate every false way, by throwing the first stone at our first sinne, that which lay nearest and closest in our bosomes, which the Scripture cals Cutting off the right hand, and plucking out the right eye. As Cranmer put that hand first into the fire which had before subscribed to save his life. The story of the Turkish Emperou… is commonly knowne, who being reported so to dote on one of his Concubines, as for love of her, to neglect the affaires of his Kingdome, caused her to be brought forth in great pomp, and cut off her head before his Bashaws, to assure them that nothing was so deare unto him, but that he could willingly p…rt from it to attend the publick welfare. This was an act of Cruelty in him; but the like is an act of penitency in us, when we can Sacrifice the dearest affections wherewith wee served sinne, Let Christ kill our Agag, though delicately apparalled, and divide the richest of all our spo…les. If we be learned, we shall direct all our studies unto the feare of God, Eccles. 12.12.13. If Rich, wee shall lay up a foundation of good wo…kes against the time to come, and consecrate our merchand…ze as holy to the Lord, 1 Tim. 6.18. Isai. 23.16. If Wise, if Honourable, if Powerf…ll, if adorned with any endowment, our businesse will be with Be…al…el and Alohiah, to adorne the Gospell p. 45with them all, from our Gold, to our Goats haire, to lay al out upon the Sanctuary; to make those members and abilities which had been Satans armor, and weapons of unrighteousnesse to be now weapons of holinesse, and dedicated unto Christ Rom. 6.1…. This is the holy revenge which godly sorrow taketh upon sin, 2 Cor. 7.11.

If many men who professe repentance and think they are already long agoe converted unto God, would ex…mine the truth of their conversion by this Touchstone, it would minister matter of much humiliation and feare unto them, when their ow… heart would reply against them as Samuel against Saul, Hast thou indeede, as thou professest, done the worke of the Lord in destroying Amaleck, What then meaneth the bleating of the sheepe, and the lowing of the Oxen in mine eares? what meane these worldly and covetous practises? these Lascivious or Revengefull speeches? these earthly, sensuall, or ambitious lusts? are these Agags spared and kept delicately, and canst thou please thy selfe in the thoughts of a sound repentance? Did Paul fear that God wou…d humble him for those that had not repented amongst the Corinthians, by this argument, because hee should finde envyings, strifes, and debates amongst them? 2 Cor. 12.20.21, And wilt thou presume of thy repentance, and not be humbled when thou findest the same things in thy selfe? Hast thou never yet proclamed defiance …o thy beloved sinne? made it the mark of thy greatest sorrowes, of thy strongest prayers and complaints unto God? Hast thou never stirred up page missing p. 49an holy indignation and revenge against it? and above all things taken off thy thoughts from the meditation and love of it? and found pleasure in the Holy severity of Gods Book and the ministery thereof against it? made no covenant with thine eye, put no knife to thy throate, set no dore before thy lips, made no friends of unrighteous Mammon: dost thou still retaine hankering affections after thy wonted delights, as Lots wife after Sodom? and are the flesh pots of Egypt desirable in thy thoughts still? Be not high-minded, but feare. There is no greater argument of an unsound Repentance then indulgent thoughts, and reserved delight and complacency in a master sinne. The divell will diligently observe and hastily catch one kinde glance of this nature, (as Benhadads servants did, 1 Kings 20.33.) and make use of it to do us mischief. David had beene free from some of his greatest troubles, if hee had not relented towards Absolom, and called him home from banishment. He no sooner kissed Absolom, but Absolom courted and kissed the people to steale their hearts away from him. As there are in points of faith, fundamentall articles, so there are in points of practice fundamentall duties. And amongst them none more primarie, and essentiall unto true Christians then selfe-deniall, Matth. 16.24. and this is one speciall part and branch of selfe-deniall to keepe our selves from our own iniquity; and to say to our most costly and darling lusts Get yee hence. Ashur away, Idoles away, I will rather bee fatherlesse, then rely upon such Helpers.