Repentance and Prayer, Sermon 1
Joel. 2.14.
In Jejunio Publico.Who knoweth if he will return and repent and leave a bleſſing behind him, even a meat-offering and a drink-offering unto the Lord our God.
THis propheſy of Joel. 14. It was directed to the Kingdome of Judah in the reigne of Hezekiah and Manaſſes, after the great over-throw which God brought upon the other ten Tribes, by the King of Aſyria, and in it the Prophet foretells the Captivity of Babylon, threatens a great Judgement and diſtruction upon the whole Land.
And this Judgement it is deſcribed under the repreſentation of an army, and that army of Locuſts, either thereby intimating a ſucceſſion of two ſorts of judgements; Firſt of Famine, by a dreadfull ſwarm of noiſome Locuſts, that ſhould conſume the fruit of the earth. the Second is of war, by the power of the Chaldaeans that ſhould waſt and deſtroy Judah and Jeruſalem, and carry them away Captive to Babylon.
Theſe two, the breakings of the ſtaffe of bread, or ſending amongſt them the Sword of the enemy which are Gods two puiſſant armies againſt a ſinfull Nation: or otherwiſe, the Army of Locuſts, betoken but one Judgement, either that of Locuſts, noyſome vermine ſhall come upon their Land like a mighty Army, he deſtroyed Egypt with ſuch an Army, and verſe. 25. God himſelfe calls them his great Army or elſe it ſignifies the Army of the Chaldeans, and they ſhall come upon the Land like a ſwarme of Locuſts to waſt and deſtroy.
Thus the Egyptians and Aſſyrians, are compared to Bees and Flies, Iſa. 7.18. God ſhall hiſſe for them, and they ſhall come flying, and light upon the Land of Judah, take them either way, the one is a fit reſemblance and tipe of the other, the Locuſt they are Gods Army, they ſhall come in battle aray and make ſpoile of the Land; or otherwiſe, the Chaldeans they are as a ſwarme of Locuſts, their enemies ſhall breake in upon them like Caterpillers and Locuſts, and ſhall waſte and conſume, as thoſe creatures do without any reſiſtance. This judgement being denounced againſt them, the Prophet calls the Jews to re…entance, that being the onelyonly poſſible means to divert this judgement.
Fleſh and blood indeed, when we heat of Armies of enemies, caſt about for o…her waies to defend them; this ſeeking …o God by repentance, and caſting our …elves upon his help, they have no liſt to …; when the Aſſirians aſſaulted Judah, God offered King Ahaz, this help, no, he …ould not trouble God, he would not …empt the Lord forſooth, he was ſo modeſt as not to be beholden to God for a… deliverance; any other way would pleaſe him better, as Dominicus Soto tells us, of a ridiculous and ſuperſtitious practice i… Spain, to drive away Locuſts, when thoſe ſwarms, anoyed the Country, the country people would enter an action againſt the… in their Courts; and Proctors and Advocates, were aſſigned to plead for them and then the Judge, he ſentenced them and did excommunicate and accurſ… them.
Sure all others meanes without this … repentance are of no uſe, meere charm… and mock-helps; neither Caterpille… nor Chaldeans, Armies of Locuſts, … ſwarmes of enemies, can be driven bac… but by repentance; ſo then the pu… poſe of the Prophet in this Chapter to call them to repentance, and he pr… ſcribes repentance ſuitable to their co… dition;
Firſt to the condition of their ſi… their ſins were generall and nationa… they had all corrupted their wayes.
Secondly the judgement threate… that was generall, an over-flowing ſw… as Iſaiah calls it. Iſa. 28.15. Sword goe through the Land: Ezek. 14.17. An end is comming upon the four corners of the Land. Ezek. 7.2. Now ſure the Plaiſter muſt be as broad as the ſore.
Firſt. So accordingly he invites to a generall and nationall humiliation, it was to be proclaimed by the ſound of the Trumpet, verſ. 15. not by a knock at a private mans doore, the trumpet was to call together the whole congregation, Num. 10.2. And if ye look to the firſt …erſe of this 2 Chap. of Joel, then the judgement comes with a trumpet, it ſounds an allarme, it threatens all the inhabitans of the Land; if God threatens with a trumpet, we muſt call to repentance with a trumpet; with as lowd and ſhrill a ſound, that the whole nation may be warned; it muſt be Zephanies humi…iation, Zeph. 2.1, 2. Gather your ſelves together, O Nation not to be deſired, it muſt be like the faſt of expiation, which was the yearely faſt in Iſrael, all muſt numble themſelves, it is a day of atonement, Levit. 23.28, 29. For to make an atonement for you before the Lord your God whatſoever ſoule it ſhall be that ſhall not be afflicted, in the ſame day he ſhall be cut off from among his people; perſonall, and private humiliation, is not of that prevailing efficacy in generall danger; God tells the Jewes that the prayers of two or three, though never ſo righteous men, Ezek. 14.14. As Noah, Daniel, and Job, ſhould not divert a judgement from a whole Nation, they might eſcape themſelves; but if the Nation repented not, the whole Land ſhould periſh; there is more muſt go to the removing of a generall judgement; we may ſpit out a ſpark, or one mans diligence may quench a ſmall fire, but when a whole Town is on fire, every man muſt bring his Bucket. One mans prayer to remove a National Judgement, is as if we go about to quench a raging fire by ſpri…kling a little water out of a caſting bottle; ſee this practiſed by the Jews, 1 Sam. 7.2. all the houſe of Iſrael lamented before the Lord, and ſee how they expreſſed and teſtified it, verſe the 6. they gathered together to Miſpah, and draw water, and poured it out before the Lord, and faſted on that day, and ſaid there, we have ſinned againſt the Lord, their eies were as buckets, their heads fountains of tears.
And is not a fire kindled amongſt us, how many ſmoaking fire-brands are ſcattered through the Land, we may ſay of our preſent ſad condition as our Prophet Joel ſpeaks, Joel. 1.2. Hear this you old men and give ear all the Inhabitants of the Land, hath this been in your days, or in the days of your fathers, who can remember ſuch diſtractions in our kingdome, when did this kingdom ſhake and totter as now it doth; firſt troubles in the North, when thats quenched, the flame breaks out in Ireland, ſparkes ſcattered amongſt our ſelves, as Ezekiel propheſies, miſchiefe ſhall come upon miſchiefe, and rumour ſhall come upon rumour, Ezek. 7.26. Thus out humiliation ſhould be generall, and as it muſt be generall humiliation, ſo ſecondly it muſt be ſolemne by the help of a faſt not to eat the bread of men.
Firſt to teſtifie our inward ſorrow, the body muſt be afflicted.
Secondly, by this ſolemne faſt to proteſt our unworthineſſe of the leaſt ſupport of life or refreſhing, not worthy of the portion (of Whelps) of the crumbs that fall from the table.
Thirdly, to expreſſe our earneſtneſſe and importunity of prayer, and calling upon God, that we will lye proſtrate before God, take no deniall, not eat bread till he granted our petitions, as Saul vowed, not once to eat till he had obteined his victory; as David vowed, not to ſleep or ſlumber till he had effected his deſire, now this duty of repentance and humiliation, it is preſſed upon them by a double motive; the firſt is the denouncing of judgement, and that not barely foretold, but exactly deſcribed in a dreadfull manner the more to affect them; God muſters up his force and ſets them in battle aray, from the 2. verſe to the 12. the Chariots of God are 20. thouſand, even thouſand of judgements, and the Lord is among them to turn the battle to the gate, ah, this will work feare, and fear is a good ingredient to repentance; thus he urges his people to repentance by the preſenting of terrours; Amos 4.12. Therefore thus will I doe unto thee O Iſrael, and becauſe I will doe this unto thee prepare to meete thy God O Iſrael; thus Habbakuk was afflicted with the threatnings of judgement ch. 3.16. when I heard my belly trembled, my lips quivered at the voice, rottenneſſe entered into my bones, and I trembled in my ſelfe; God lookes for this ſubmiſſion, that we ſhould be ſtartled at his judgements, the Lion hath roared who will not feare, Amos the 3.8. moved with feare, thats one motive, and that drives us to repentance.
But then he adds a ſecond, and thats hope that draws us to repentance; repentance it is a compounded thing of feare and hope, it takes motives, both from Law and Goſpell, and yet it workes moſt kindly by Evangelicall means, thats hope of mercy, and that is the motive in my text, quis novit, who knows, ſo that the former was an affrightment to repentance, this in my text is an incouragement to repentance upon hope of mercy, and in it obſerve two things.
Firſt the matter of their hope.
Secondly the meaſure of their hope.
Firſt ſee the matter of their hope and in it, there are 4 particulars.
Firſt, the matter of their hope is, their regaining of Gods favour, he will return.
Secondly the recalling of his judgements, he will repent.
Thirdly, the renewing of his mercies, he will leave a bleſſing behinde him.
Fourthly, the reeſtabliſhment of his worſhip amongſt them, a meat offering and a drink-offering to the Lord our God, thats the firſt thing, the matter of their hope. The ſecond thing is the meaſure of their hope, and thats ſomewhat ſtrange, it is very conſiderable, it is quis novit who knows. Come we to the matter of their hope.
The firſt is regaining of Gods favour, that he will return, his turning away ſignifies his diſpleaſure, that he hath no delight in us, but is provoked and offended; his returning to us, it is the renewing of his favour, and of his good will towards us when he vouchſafes us his preſence, and reſts amongſt us, ſo then for the underſtanding the nature of this mercy, this return of God will afford us theſe Conſiderations.
Firſt, it is the main happineſſe of a nation to enjoy Gods preſence, to have him dwell amongſt us.
Secondly, it is the bitter fruit of ſin that cauſes God to withdraw his preſence and to turn away from us.
Thirdly, it is the bleſſed fruit of repentance that recovers Gods preſence, cauſes God to return gratiouſly to us.
Firſt I ſay it is the main happineſſe of a Nation to enjoy Gods preſence, to have him dwell amongſt us, this happineſſe by Gods preſence will appear by three great advantages which his preſence, and abode, brings a people.
The firſt advantage is, Gods preſence and abode with a people it is the holineſs of a Nation, where he dwells and vouchſafes his preſence, that people by vertue of that preſence becomes an holy Nation, all Holineſſe comes by participation it is not inbred in us, but derived from him who is holyneſſe it ſelfe, and participation comes by union with him, a people neare to him are an holy people, he is the Holy one of Iſrael, and by that neare relation, they are made an holy people to the Lord their God, Deut. 7.6. We ſee that this preſence of God makes a people holy, even by that legal and cerimoniall holyneſſe amongſt the Jewes.
Firſt the Land of Iſrael it was called an holy Land, becauſe God dwelt in it, and vouchſafed his preſence in it; he would not have it polluted or defiled; defile not the Land which ye ſhall inhabit, wherein I dwell, for I the Lord dwell amongſt the Children of Iſrael, Num. 35.34.
2 Jeruſalem it is called an holy City becauſe it was the city of the great King, God dwelt in her palaces, therefore it was accounted a ſacred, and a holy City, the Temple, becauſe his name dwelt there, 2 Chron. 7.16. I have ſanctified this houſe that my name may be there for ever. All other Nations becauſe God was eſtranged from them, were an uncleane people, every other Land a polluted Land; here is one great excellency a Nation gaines by retaining of God amongſt them, they were more to God then all other Nations in the world, a kingdome of Preiſts and an holy Nation; thus we ſee God promiſes to dwell in the midſt of Sion, Zech. 2.10. And then he tells them (in the 12th verſe) that he will inherit Judah his portion in in the holy Land; for this cauſe the uncleane were to be put out of the Campe of Iſrael, Num. 5.3. That they defile not their Campe in the midſt whereof God did dwell; while we retain his preſence amongſt us, we are unholy people; but if we cauſe him to depart, we are as the uncircumciſed and a prophane people.
2. A ſecond advantage of Gods preſence is, that it is the glory of a Nation, it is the high dignity and renown, and honour of a people that God abides with them, as St Paul ſpeaks, Rom. 3.1. What advantage then hath the Jew, what is this dignity in having God ſo near them? much every way, thus Moſes ſets out the dignity of the Jews from the near reference 'twixt God and them, Deut. 26.18. God hath avouched thee this day to be his peculiar people, & to make thee high above all Nations which he hath made, in praiſe, and in name, and in honour, this nearneſs of his preſence he compares (in the 13. of Jeremy, the 11. verſe) to a girdle, cleaving to his loins; as a girdle cleaves to the loins of a man, ſo have I cauſed thee to cleave unto me, that they might be unto me for a people, & for a name, and for a praiſe & for a glory: So likewiſe, Iſa. 43.4. Since thou waſt precious in my ſight, thou haſt been honourable, and I have loved thee; when God reckons up the dignities of his people, this is the main, of Sion, it ſhall be ſaid that he was born in her; thus Moſes reminds the Iſraelites, wherein their dignity conſiſted, Deut. 10.21. He is thy praiſe, and he is thy God; many titles of honour amongſt men, but this is the truly honourable title that we have a God near to us, Deut. 4.7. What Nation is there ſo great who hath God ſo nigh unto them, as the Lord our God is to us; while he vouchſafed his preſence to them, how renowned were they, when he withdrew himſelf and caſt them off, then were they a vile people? the hatred and ſcorn and hiſſing of all Nations.
A third advantage, that Gods preſence brings, it is the ſtrength and ſafety of a Nation, Pſalm 46.5. God is in the midſt of her, therefore ſhall ſhe not be moved; Balaam could not faſten a curſe upon Iſrael while God was amongſt them, and this incouraged the people of Iſrael againſt the Canaanites, Numb. 14.9. Their defence is departed from them, and the Lord is with us, fear them not, though Giants and Cities walled up to heaven, yet fear them not. So Moſes incourages them, Deut. 4.21. Thou ſhalt not be affrighted at them, for the Lord thy God is among you, a mighty God and terrible. And ſo on the contrary, when the people would needs go up to fight againſt the Canaanites, Numb. 14.42. Moſes diſſwaded them, God had then withdrawn himſelf, Go not up, for the Lord is not among you, Sampſon wiſt not that God was departed from him, Moſes laments when God ſaid he would not go with them; ſo the Pſalmiſt, Thou goeſt not forth with our Armies, his preſence is our Palladium, our ſhield and rock, the ſhields of the earth belong unto God; well then if ſuch good comes from Gods preſence amongſt us, it is worth the iniquity, wherein doth this preſence of God conſiſt, how is he ſaid and known to dwell in a Nation? Go… hath a manifold preſence.
Firſt his ſubſtantial preſence, ſo he … preſent in all places, he fills heaven an… earth, Jer. 23.24. The heaven of he… vens cannot contain him ſaith Solomon Stand in aw of him, he is in all places.
Secondly, he hath a glorious preſenc… there where his glory and Majeſty moſ… appears, that's in the heavens, I wil… dwell in the high and holy place, Heaven i… his Throne.
Thirdly, he hath a powerfull preſence, when he manifeſt… himſelf by any remarkable work, thus the Iſraelites queſtioned his preſence when they were in want, is the Lord among us yea or no? Jacobs viſion made him ſay, God was in this place.
Fourthly, he hath a gratiou, preſence by which he dwells amongſt us, I that gratious, and mercifull, and beneficiall preſence is that we ſpeake of, there where he dwells.
Firſt, God dwells in a Nation which he chuſes to be his peculiar people, th… people of his Covenant and Worſhip, a… David ſaid, the Lord hath choſen Jacob to be his inheritance, thus Hoſea calls the Nation and Countrey of the Jews, Hoſea 9.3. the Lords Land, and the world is his by dominion; but by ſpecial purchaſe and poſſeſſion; ſo the Church is his, that's like the Lords Demeans.
Secondly the place of Gods delight, that's the reſidence of his preſence, delight fixes a man to his abode, when we are ſuch a people that God takes pleaſure in us, Here will I dwell for I have a delight in it, Pſalm 132.23, 14. The Lord hath choſen Sion, he hath deſired it for his habitation, here will I dwell.
Thirdly there we are to reckon of Gods preſence, where he ſettles his family; that's the uſual place of preſence and abode, where we ſee God gathers to himſelf a Church, is dayly collecting to himſelf a people to know him and worſhip him; there we may conclude that God vouchſafes his preſence, Chriſt is thus deſcribed to walk amongſt the ſeven golden Candleſticks, Rev. 1.13. where it may be ſaid of a people or place as God ſaid of Corinth, Acts 18.10. I have much people in this City, many names amongſt you, there reſolve that God is preſent; when they grow thinner and thinner, God is removing.
Fourthly, There we conclude is a place of preſence and abode, where a man beſtows moſt coſt, a Lord will keep up all his poſſeſſions, ſo doth God the world, but his choiceſt care is for his Manſion-houſe; do we ſee a people inriched with his choiceſt bleſſings, his eyes are over them continually, no favour too dear for them, ſure God dwells amongſt ſuch a people.
Fifthly, a man is ſaid to dwell where his abode is moſt conſtantly; Sometimes God makes in his progreſs, ſome excurſions into other places, as he did to Ninive by Jonah, he may be ſometimes as a wayfaring man that lodges for a night, Jer. 14.18. Some rare tokens of preſence; but where his Ordinances are conſtantly, and he fixes them, that's the place of his preſence, we have done with the firſt, his preſence it is the happineſs of a Nation.
Secondly, conſider, it is the bitter fruit of ſin, that cauſes God to withdraw his preſence, and to turn away from us; this is the malignanant effect of ſin in general, that is parts God and us, cauſes him to withdraw and turn away from us, his delight is to be in the habitable world, to be amongſt the ſons of men, but ſin and wickedneſs cauſes him to withdraw and eſtrange himſelf from us, thus Cain complained, Gen. 4.14. I am caſt away from thy face, So Saul upon his diſobedience cried out, 1 Sam. 28.15. God is departed from me; it was the wofull condition of all mankind, that by nature we are ſtrangers from God, nay without God in the world, ſo Paul tells them at Lyſtra, that God ſuffered all Nations to walk in their own wayes, never owned or regarded them, our ſins ſeparate twixt God and us.
Secondly, not only the world of wicked men reap this fruit by their ſin, but Gods own people find this uncomfortable deſertion, when they grievonſly offended, he turns away from them, this Moſes ſhewed them a viſible reſemblance of, Exod. 33.7. the people there had ſinned againſt God, then it is ſaid, Moſes took the Tabernacle and pitcht it without the Camp, afar off from the Camp; thereby ſignifying Gods diſpleaſure againſt them, and his departure from them, as appears, the Tabernacle was to be in the midſt of the Hoſt; but he was offended and withdrew himſelf.
Thirdly, may not onelyonly his viſible Church, but even his darling Saints find this wofull effect, that their ſins brings upon them, that God ſtands aloof off, and withdraws from them; how often doth David mourn for this, and pray againſt it, Pſalm 10.1. Why ſtandeſt thou afar off O Lord, Why hideſt thou thy ſelf in time of trouble, Pſalm 38.21. Forſake me not O Lord, O be not far from me, upon his ſin of adultery, O caſt me not away from thy preſence, this the Saints find often & feel if they turn unto folly, God ſtands afar off, not to hear them, nor to help them, not to own them; Tertullian gives a reaſon, the holy ſpirit is a delicate thing, it will not reſt in a defiled ſoul.
Fourthly, eſpecially ſome ſins of his people are of higher provocation, ſet him off from us.
Firſt, as blood, and oppreſſion and violence, that caſt off Cain; ſo God ſayes he would remove Judah out of his ſight for the bloodſhed of Manaſſes, When you make long prayers I will not hear you, your hands are full of blood, Iſa. 1.15. verſe.
Secondly, a ſecure neglect of Gods offers of grace, that turns him from us, when he ſtretches out his hands to us, and we will not come into him, then ſaid God I will get me to my own place. This coſt the Spouſe ſorrow, when Chriſt knockt, and ſhe refuſed to open, Cant. 5.6. At laſt I opened to my beloved, but my beloved had withdrawn himſelf, and was gone.
3 Thirdly, falſeneſs in his covenant, or…upting of his Religion, that turns him …rom us: So what that works, Zach. 11.…. My ſoul loathed them and their ſoul alſo …bhorred me, it was the caſting off of the …ſraelites, Pſal 106.39.40. They were de…led with their own works, and went a whoing with their own inventions, then he abhorred his own inhetitance; it made him forſake the tabernacle in Shilo, the tent which he had pitched amongſt them, 78.60.
Fourthly, incorrigiblneſs in the uſe of the means of reformation, when God ſtrives with them and they reſiſt him, it was the caſe of the old world; his ſpirit ſhould ſtrive no more with them, but he caſt them off. They rebelled againſt him and vexed his holy ſpirit. Iſa. 63.10. Therefore he was turned to be their enemy and he fought againſt them, thus God is giving over Judah as deſperate, Iſa. 1.5. Why ſhould ye be ſmitten any more.
Thirdly, conſider it is the bleſſed fruit of repentance, that it can recover God preſence, cauſeth him to return graciouſly to us; when I name repentance, I underſtand, a reall, cordiall, ſpirituall repentance, that, and that onelyonly can regai… Gods favour, and return him to us; tha… you may the better acquaint your ſelve with this neceſſary and ſoveraign duty not to enter into any large diſcourſe o… the nature of it, this ſolemn repentance will require of you theſe three actions.
Firſt, humiliation; Secondly, lamentation and deprecation; Thirdly, reformation.
I will exemple to you out of the repentance of the Ninivites.
Firſt, they put themſelves to great humiliation, the King himſelf roſe from his throne, laid his robes from him, and covered him with ſackcloth, and ſate in aſhes, nay, man and beaſt were covered with ſackcloth, proſtrating, & debaſing themſelves before an angry God; we muſt put our mouthes in the duſt, to be aſhamed, and abaſht, and abhorr our ſelves in duſt and aſhes; thats their humiliation.
Secondly, their lamentation or deprecation, they cried mightily unto God; Jonah 3. vers 8. The ſpirit of lamentation and ſupplication muſt abound in us; not ordinary perfunctory prayers, but we muſt ſtrive and wreſtle in prayer, as it is ſaid of Jacob how he prevailed with God, he had power over the Angell and prevailed, he wept and made ſupplication unto him, Hoſea. 12.4.17. This God preſcribes to the Prieſts, let the Prieſts the Miniſters of the Lord weep between the Porch and the Altar, and ſay ſpare thy people O Lord.
Thirdly, their reformation, thats a main point in the Ninivits repentance, let them every one turn from his evil way, and from the violence that is in their hands, violence that was the ſin of Nineveh, it was an oppreſſing people, it was that which mainly prevailed with God, ſee verſe the 10. God ſaw their works that they turned from their evill way, and God repented, he ſaw their humiliation, he heard their lamentation, but yet that which pleaſed him beſt was their reformation; thats the fat of the ſacrifice; is this the faſt that I have required or choſen, a day for a man to afflict his ſoul, to bow down his head like a bull ruſh, and to ſpread ſackcloth and aſhes under him; is not this the faſt that I have choſen, to looſe the bands of wickedneſs, to let the oppreſſed go free, Iſa. 58.5.6. Such repentance is like to prevaile with him, let him be turned away he will draw near to us and vouchſafe us his preſence, ſee two places, Pſal. 38.18. The Lord is nigh unto them that are of a broken heart, & ſaves all ſuch as be of a contrite ſpirit, Iſa. 57.15. I dwell in the high and holy place, with him alſo that is of a contrite ſpirit, revive the ſpirit of the humble.
Firſt, repentance ſo pleaſes him that the very thoughts and intendments of repentance prevaile with him, thus David found it: Pſalm 32.5. I ſaid I will confeſs my ſins unto the Lord, and thou forgaveſt the iniquity of my ſin, ſo God promiſed before you ſpeak, I will hear and anſwer you.
Secondly, the imperfect acts of repentance prevaile with him, if true and ſincere though not according to the purification of the ſanctuary, David cries out I have ſinned, preſently God abſolves him.
Thirdly, nay God is ſo propitious to repentance, that even outward repentance (if it be ſerious) hath ſome good ſucceſs with him for the eſcaping of temporal judgements; Ahab was a wicked man, his ſorrow was not for ſin, but for fear of puniſhment, yet God paſſed by him for that time upon his humiliation; ſo the Iſraelites repentance, Pſalm 78. Was an unſound repentance, yet upon that he was ſo mercifull that he would not deſtroy them.
Firſt reaſon, it is the property of a gracious nature to relent upon ſubmiſſion and deprecation, not to be implacable and revengefull, it is ſo with men, how much more is God graciouſly inclined, he is ſlow to anger, ready to forgive; two rare properties amongſt men, thoſe that are ſoon angry, if they be ſoon pleaſed, we count them good natures, on the contrary they go too often together, hardly angered and hardly pleaſed; but God is hardly angered, ſoon pleaſed; if thy brother comes and ſay it repents me, forgive him.
A ſecond reaſon, eſpecially when the breach is amongſt friends, then love will be ſoon revived, thus it is twixt God and his people, though he be angry, yet he remembers his old loving kindneſſes, as Iſay. 16.6. I will remember the daies of thy youth, twixt God and his people, there is a league of love, and love it is ſoon intreatable, repentance removes the matter of Gods anger and diſpleaſure, fire burns no longer then the fuell feeds it, our ſins are the fuell of his wrath, repentance removes them, and his wrath ceaſeth, namely it is his own gracious covenant, the ſweet condeſcenſion of the Goſpel, he hath conditioned with us, if ye repent, he will be mercifull we owe it to Chriſt, and the Goſpel, thus our Repentance prevailes with him.
Come we to the ſecond particular of this hope that he will repent, thats another gracious effect of our Repentance, it will cauſe God to repent; a ſtrange work to ſee God repent, Repentance it is for man, and for ſinfull man, God is not as man that he ſhould repent. 1. Sam. 15.29. Repentance it is but in two caſes, neither incident unto God.
Firſt, when any thing happens upon our actions which we did not foreſee, God is not miſtaken, known to the Lord are all his works from the beginning.
Secondly, when we do that which we do not approve, Gods works are all holy and unblameable, why ſhould he repent? and yet we ſee the Scripture uſes this language, it repented the Lord that he had made man, and it grieved him at his heart. Gen. 6.6. So it is ſaid in Samuel it repented the Lord that he had made Saul King. 1. Sam. 15.35. Not that God hath thoſe motions and affections which we find and feel when we repent.
For firſt Repentance changes us, there is no change in God.
Secondly, Repentance afflicts us, God is not ſubject to any ſorrowfull affliction.
Thirdly, Repentance condemns and blames that action of which we repent, all the actions of God are juſt and holy, and unreproveable; it is a ſpeech after the manner of men, not that God hath the affections of Repentance, but he exerciſes thoſe actions which in man do flow from Repentance; when God changes his deeds and dealing with men, then the Scripture ſaith he repents; Repentance in God imports a change in ſome affect of his, no change of his minde, Gregory ſaith he is ſaid to reverſe his ſentence, but not to alter his Councel; or take it thus, Repentance hath a double aſpect, firſt, it looks backward to what hath been done, ſo it is Nolle feciſſe, I wiſh I had not done ſo, this action is not in God, he is never ſorry for what he hath done.
2. Repentance looks forward and ſo it is Noble ultra facere I wil do ſo no more, this God aſſumes to himſelf. I will puniſh no more; I will change my dealings, bleſs where I curſed, promiſe where I threatned, yet we muſt not part with this ſweet expreſſion of Gods repenting toward us, we ſee God clothes himſelf with this repenting and melting affection, it repented the Lord becauſe of their groanings, Judges. 2.18. He repented according to the multitude of his mercies, Pſalm 106.45. So God threatens many Judgements, then adds, the Lord repented of this, it ſhould not be, Amos 5.7. See how Gods relenting and reverſing his threatnings, agrees with his repenting.
Firſt, in all their afflictions, he was afflicted, Eſay. 63.9. How doth he ſeem to condole their puniſhments, She hath received of the Lords hand double for all her ſins, Iſa. 40.2. How ſhall I give thee up Ephraim, my heart is turned within me, my repentings are kindled together.
Secondly, that is another expreſſion of Repentance to break off the curſe that was intended, thus God aſſumes Repentance, if he hath puniſhed, he will ceaſe from puniſhing, if he hath threatned he will cancel his threatnings, if he hath paſſed Sentence he will reverſe it, he deſires to repent of the evil he hath purpoſed againſt them.
Thirdly, he that repents is angry with all that provoked him to do what he repents of, or were helpers, or inſtruments in the doing of it, thus doth God all thoſe that had any hand in afflicting o… his people, he is highly diſpleaſed with them, as a Parent caſts the rod into th… fire; he will afflict, thoſe that afflicted his people: thus God threatens Edom Thou ſhouldeſt not have looked upon th… day of thy brother, in the day that he became to be a ſtranger, Obad. 12. verſe: thus Go tells Abraham, The Nation that ſhall oppreſs them I will judge.
Fourthly, he that repents of what … hath done, will do the quite contrary ſo God repents over his people, hath … affrighted them with threatnings, … will refreſh them with promiſes? Ha… he afflicted them with puniſhments, he will comfort them with bleſſings, He hath wounded us, and he will heal us.
Fifthly, a true penitent will vow the contrary, ſo doth God ſwear to them to ſpare them; for this is as the waters of Noah unto me; For as I have ſworn that the waters of Noah ſhould no more go over the earth, ſo have I ſworn that I would not be wroth with thee nor rebuke thee, Iſaiah 54.9.
Sixthly, a true Penitent will not onelyonly do the contrary, but do a great deal more, redeem his former action by a double amendment, ſo God repents of afflicting his people, for a little anger a great deal of love and mercy, For a ſmall moment have I forſaken thee, but with great mercies will I gather thee, in a little wrath I hid my face from thee, but with everlaſting kindneſſes will I have mercy upon thee, Iſa. 54.7, 8.
3. The third matter of their hope, is he renewing of his mercies, he will …eave a bleſſing behind him, here is a …hird benefit, by repenting, it gives us …ope to recover his former mercies, it prevails with God, not onelyonly to free … from judgments, but to ſtore us with bleſſings, this good we get by turning an… repenting, we ſhall not be loſers b… Gods Judgements and afflictions, it i… here graciouſly promiſed, verſe 25. … will reſtore to you the years that the Locuſt have eaten, the Canker-worm and the C… terpiller and the Palmer-worm, my grea… Army which I ſent amongſt you, not onelyonly no more annoyance by them, but yo… ſhall regain your loſſes, not feel th… ſmart of former Judgements, theſe a… the welcomes that Repentance finds a Gods hand, it doth not barely ſet us i… the ſtate we were before, but betters o… condition: thus the loving father received his Prodigal, Luk 15. and not onelyonly pardons him, but embraces him, not on… ly cloaths him, but adorns him: this is th… Superperdium of mercy, this is the dow… ry of Repentance; where he pa… dons, he doth not onelyonly take off hi… Judgements, but brings mercy upo… them; is this the manner of me… O Lord, we count it fair favour to e… cape deſerved puniſhment, but over a… above to be laden with mercies; and the manner of expreſſion is to be obſerved.
Firſt, It is called a bleſſing.
Secondly, a leaving a bleſſing behind him.
Firſt to leave a bleſsing, no doubt they meant plenty and abundance, that which the Locuſts had not already devoured; Firſt this ſpeech acknowledges our being undone, and deſert to loſe all; that's one fruit of Repenrance; If we enjoy any comfort it is his goodneſs, a true penitent confeſſeth he hath forfeited all, it is his goodneſſe that he takes it not.
Secondly, ſee how Repentance hath purified and refined their Language; Proſperity, Plenty, the fruits of the earth were our own before, all in Eſau's ſtile, I have enough, or in Nabal's, My bread and my fleſh, it is either Natures bounty, or the fruits of our labour, all of our own acquiring, thus we over poſſeſſe the things of this life, but when we repent the Prophet will teach us to call them as they are, bleſſings from his holy hand, our peace, before it was the wiſdome of the State, or the dread of our enemies, or our riches and ſtrength; but after a judgment, Repentance will teach us to call them as they are, bleſſings from God, and to whom to aſcribe it.
Thirdly, ſee how Repentance will cauſe us to ſet a right eſtimate upon them, not ſo much to own them, as comforts, as love them as bleſsings, that is to take comfort in them as fruits of his hand, pledges of his favour, ſeals of our Reconciliation.
Fourthly, it will point us to the true Author, they are not fortune, but his hand leaves them to us, not our enemies, not the Surpluſſage of a judgement, but he hath commanded a bleſsing for us.
2. It is ſaid, leaving a belſſing beind him, What means that? It hath three powers in it, in it are three intimations.
It ſets out the juſt order of bleſſing, Firſt, favour, then fruit of favour, Repentance. Firſt aims at recovering of favour, Pardon my ſin, O Lord, caſt me not away from thy preſence, moſt anxious for that after, that it hopes and expects other mercies, Oh a true Penitent priſes Gods favour better then life it ſelf, or the means of life, other means are additions, it is an unworthy love to love God for his bleſſings, and for himſelf.
Secondly, it ſets out the meaſure of bleſſing; Repentance counts it an high favour, though God afflicts us, yet that he doth not conſume us; though the Locuſts come, or any other judgment, and God means to chaſten us, yet it ſhall be in meaſure; it is our comfort, that when he puniſhes, that he remembers mercy not to ſuffer his whole diſpleaſure to riſe, that he puniſhed us in judgment, not in fury, this Iſaiah acknowledges, Iſa. 1.7. Except the Lord had left us a ſmall Remnant, we had been as Sodome; ſo Jeremy acknowledges this mercy in the captivity, That we are not utterly conſumed: So God promiſes Ezech. 14.22. Yet behold, there ſhall be left a remnant, both ſons and daughters.
Thirdly, it ſhews the continuance; though he chaſtiſe us, yet he leaves a bleſſing, it is a comfort to a Penitent, that God reſerves mercy till afterward, that his anger it is like a Land flood, non durabit aetatem, that he will do us good at the latter end, after our chaſtiſements, as it was a great incouragement, that Jeremy was commanded to purchaſe at Anathoth, fields ſhall be bought, here is the contrary viciſſitude of Gods dealing with the wicked, he may begin in mercies, but he will end in judgements; contrary with his Church, he may begin with chaſtiſements, but it ſhall cloſe up well; he will leave a bleſsing behind him, Job's portion, his captivity was returned to do them good.
Fourthly, come we to the fourth matter of their hope, a meat offering and a drink-offring to the Lord our God, that's a main bleſſing, they hope to recover by their repentance, it is a pregnant prayer, and many particulars in it.
Firſt, the end they aim at in ſeeking deliverance from their enemies; that they might appear in his Temple, and worſhip him; if then we ask peace and ſafety to the purpoſe, that we might enjoy opportunities of ſerving of God, let him have the glory, ſo Zachary teaches u… this Leſſon in the 1. of Luke, 74, 75. That we being delivered out of the hands of our enemies might ſerve him without fear, in holineſſe and righteouſneſſe before him all the dayes of our life, it troubled David that he was excluded the houſe of God, Paul teaches us to pray for our Governours, 1 Tim. 2.2. That we may live in peace and quietneſſe in all godlineſſe and honeſty, peace without piety it is a carnal peace; this made David pray for the peace of Jeruſalem, Our feet ſhall ſtand in thy gates. Peace is Gods hedge, about his Church, if his ſervice proſper not break down the hedge.
Secondly, it is the fruit of our Repentance to offer meat-offerings, what were the Sacrifices of thanksgiving, Pſalm 51. I, when we have appealed by Repentance, then our Services and Sacrifices ſhall be accepted, till we be reconciled, all our oblations are abominations, he will not ſmell in our ſolemn Aſſemblies; incenſe is an abomination, but repent, and then God accepts thy offerings, an impenitent ſinner is as if he bleſſed an idol when he prayes, but the penitent ſhall ſpeed.
Thirdly, it is the Dedication of a bleſſing, they hope for a bleſſing behind him; of plenty if they may ſee, they will devote it to his worſhip and ſervice, plenty every man wiſhes for, but wilt thou ſerve God, honour him with thy riches, the failing of this foretells all, becauſe thou ſerveſt not the Lord thy God with gladneſſe of heart for the abundance of all things, therefore thou ſhalt ſerve thine enemies in hunger, Deut. 28.47, 48.
Firſt, it is an holy care for Gods publick worſhip that it be maintained; God challenged the Jews for it after captivity, the times was not to build the Temple, but to ſtay till they had ſtore, build private houſes, let Gods houſe lie waſt, ſee they aim at that, if we may have Gods worſhip, it is all they aim at; brown bread and the Goſpel is good fare.
Firſt, God ſhall have the glory:
Secondly not verbal, but with coſt too.
Thirdly, and not a preſent but provide for a laſting worſhip, ſo much of the matter.
Secondly, the meaſure of hope, who knows; a ſtrange kind of incouragement, yet ſometimes in Scripture this form is uſed. I find four places, the firſt is Jonah 3.8. Who can tell if God will turn and repent, it was the ſpeech of a heathen King to a heathen People, not acquainted ſo well with Gods dealings, the ſecond is Daniel 4.27. Break of thy ſins it may be a lengthning of thy tranquility; the third is this of Joel, the voice of the Prophet to the people of God. The fourth is Zeph. 2.3. Seek the Lord ye meek of the earth, it may be ye ſhall be hidden in the day of the Lords wrath, it is but a may be, though the voice of the Prophet to the heathen people, it is a ſtrange ſpeech ſeeming contrary & inconſiſtent.
Firſt, with Gods goodneſſe, it is an excellency in every good nature to be eaſie to pardon, which of you that are evill know how to forgive; yet the King of Iſrael, much more the God of Iſrael is mercifull.
Secondly, inconſiſtent with his preſent invitation to Repentance, he preſcribes Repentance, peradventure who preſcribes Phyſick, ſo Jonas thought him ready to pardon.
Thirdly, inconſiſtent with the incouragement in Iſa. 33.13. The Prophet reckons up all Gods ſweet Attributes, now ſeems to croſſe all and diſhearten… their Repentance, by quis novit he will aboundantly padon, Iſaiah. 54.
Fourthly, it ſeems contrary to his abſolute covenant and promiſe to pardon penitents, Ezek. 18.21. If the wicked do that which is right he ſhall live, it is the Tenor of the Goſpel, what ſhall we think of it, even this promiſe, and even this half promiſe and intimation may be uſefull.
Firſt, it ſhews the grievouſneſs of ſins, great ſins are hardly pardoned, Simon Magus.
Secondly, it ſhews the hope that is left, after ſin our hopes are much weakned.
Thirdly, it ſhews the difficulty of the benefit, we may be in ſuch danger.
Fourthly, it ſhews the uncertainty of temporall freedom.
Fifthly, it ſhews mercy, and to be undone if we cannot challenge it. Here are two things the loweſt ſtep of hope, if we have no more, yet hold this, I will wait and pray, if I cannot get aſſurance.
Secondly, we when we have ſinned againſt Gods covenant, then we have nothing to pleade, but quis novit, who knows; not according to thy covenant.