Repentance and Prayer, Sermon 2
Pſalm, 78. verſ. 34.35.36.37
When he ſlew them, then they ſought him an… turned them early, and inquired after God, and they remembred that God wa… their ſtrength, and that the high God wa… their Redeemer; nevertherleſs they di… but flatter him with their mouth… and diſſembled with him in their tongue… for their heart was not whole with him neither continued they ſtedfaſt in his covenant.
THis Pſalm; Ingratiarum actione publica.w… may term it … Pſalm of record or a Pſalm t… bring to remembrance, 'tis an holy Pane…gyrick or a ſong for the whole Nation o… people of the Jews; a ſolemn recitall o… the many memorable paſſages in tha… Common-Wealth from their firſt ſe… tlement, and it hath been the wiſdom of Kingdoms & Common-Wealths to have their Chrongraphos, thoſe that ſhould record and regiſter the ſeverall paſſages and affairs of their State, to keep upon record their beginnings and foundation, their Acts and Monuments, the good and …ll events that have be…ided them, and accordingly the wiſdom of God authorized and imployed his ſacred Penmen and Secretaries to inroll and regiſter up the ſe…erall paſſages of the Church, and to …ansmit them to poſterity, in particular, …eſides thoſe ſacred Annals of his Church …ontained in the Hiſtoricall books of Scripture, the holy Ghoſt hath purpoſe…y framed, ſome more ſummary and com…endious, but yer full and perfect relati…ns of the affairs of his Church, and this …kewiſe compoſed and framed into ſongs …nd pſalms, to make them more fit carri…ge for memory, and that by the pleaſant…eſſe of them they might ſink more …eeply into their hearts, & more ſtrongly …ffect them. Thus Moſes after all his Ser…ons, and commemorations made to the …eople, 32. Deut. Of Gods dealings with them & their carriage towards him, at l… he compoſed a ſong, and it to the peopl… and commends it to poſterity as a laſti… Monument for all generations, thus … poets among the heathen (whom Tit… Paul, calls their Prophets) had carmi… ſeculario, their ſtate ſongs compriſi… the affairs of their Common-Wealt… anſwerable was that ſweet ſinger of … rael, the Prophet David is ſtudious … frame ſuch ſacred ſongs; as firſt this pr… ſent Pſalm, ſo again the 89. Then th… 105.106.107. All publick Pſalms a… ſongs of commemoration; David do… that which the Prophet Iſay ſpeaks o… Chap. the 5.1. I will ſing to my well-b… loved a ſong of my beloved touching b… vineyard, I termed it a Pſalm of record or of commemoration, & ſo it is, if we reſpect the materialls of which it conſiſt… tis a recitall of Gods gracious dealing towards his people and of their ungrac… ous dealings towards him again; but ye… I find another name given by the Pſalmiſt; 'tis called Maſchil in the title … the Pſalm, and that name reſpects th… end and purpoſe of it. Maſchill is … Pſalm to give inſtruction; 'tis not onelyonly …iſtoricall but Doctrinal, even theſe Hi…oricall parts of Scripture are not onelyonly Gods day book to tell us what hath paſſed before, but they muſt be to us a Law …ook to teach us what we muſt do, 'tis …ot onelyonly a Pſalm to bring to remembrance which is the title of 38. and 70. Pſalms, but Maſchil a Pſalm for inſtruction, when he commemorates his ancient …ercies to their fore-fathers, thats Maſ…hill a Pſalm of inſtruction, we have heard with our ears O Lord, and our fathers have …old us, what works thou didſt in their days, …n the times of old, what is the inſtruction of that, it ſhould teach us confidence in God; Pſalm 7.1. That they might ſet their hope in God. When he commemorates ancient deliverances from perſecutions and enemies, thats Maſchill a Pſalm for inſtruction, to look for the like deliverances from him in our dangers and diſtreſſes, many a time did he deliver them, then deliver us amongſt the hea…hen, Pſalm. 106.477. When he commemorates the wicked and ungracious courſes of their forefathers, thats Maſchill a Pſalm of inſtruction, to avoid thei… fathers ſins, not to be as their forefather a ſtubborn and rebellious generation that ſet not their heart aright, and whoſ… ſpirit was not ſtedfaſt with God, and thi… inſtruction was not onelyonly for them, tha… the after times of the Jews ſhould make a profitable uſe of the former times, bu… it reaches to us Chriſtians; Saint Pau… tells us that the times of the Jews concer… us Chriſtians, Rom. 15.4. Whatſoever things were written before time, were writ… ten for our learning, and again, 1 Cor. 10… He acquaints them what befell the Jews then adds verſe the 6. Theſe things were written for our examples, to the inten… we ſhould not luſt as they alſo luſted, and then telling them of the Judgments tha… befell the Jews, in the 11. Verſe he ſaith, theſe things hapned to them for examples, and they were written for our admonirion, ſo then this Pſalm ſets forth the great diſobedience, and ſtubborneſſe o… the people of Iſrael under Gods government.
Firſt, it upbraids them with forgetfulneſſe of his mercies.
Secondly, it objects unto them their …proficiency and untractableneſſe even …y miracles.
Thirdly, it reminds them of the probane abuſe of his patience.
Fourthly, it reproves them for their …corrigibleneſſe by his chaſtiſements.
Fifthly, it ſhews them withal the falſe…eſſe and unſoundneſſe of their hypocri…icall Repentance.
The Text it contains this laſt, and ſo …ake the purpoſe of it to be Gods cenſure …nd reproof of the Jews unworthy Repen…ance, and in it obſerve theſe two parti…ulars.
Firſt, the ſeverall Acts of their Repen…ance.
Secondly, the many defects and faults …f their Repentance.
The firſt, will ſhew us, how farr they …ent in the practiſe of Repentance.
The ſecond, will diſcover their fal…ings, how much they came ſhort of a …ue ſpiritual ſaving Repentance.
Firſt, the Acts of Repentance, which …ere they performed, they are four.
Firſt ſeeking they ſought him.
Secondly, returning, they returned.
Thirdly, inquiring they inquired ea… after God.
Fourthly, Remembring, they remembred that God was their ſtrong rock, a… the high God their Redeemer; theſe as the four Acts and exerciſes of their Repentance ſuch as they were.
Secondly, the Text ſets out the defect of their Repentance, how much they fai… ed in it, they likewiſe are four.
The firſt defect and fault of their Repentance twas untimely, delayed Repen… ance, thats implied in this word when no… till ſuch a time, then, not till then.
Secondly, twas an inforced Repen… ance, not ingenuous and voluntarily undertaken; twas extorted by plagues, the repented when they were under the ro… nay under the ſword, twas when he ſle… them.
Thirdly, twas an unſound Repentanc… not true and ſincere, but fained and act… onelyonly, 'twas a flattering and lying Repentance, they flattered him with their mou… and they lyed unto him with the… tongues.
Fourthly, 'twas a momentany, tranſitory, unſettled, unconſtant Repentance not firm and laſting, their heart was not right with him, neither were they ſtedfaſt in his Covenant, theſe foure faults.
Firſt, untimely and backward.
Secondly, inforc't and extorted.
Thirdly, unſound and diſlembling.
Fourthly, vaniſhing and unconſtant.
Theſe are uſually linked together, one draws on the other, theſe four twiſts makes up Eſays Cart rope of ſin.
Firſt he that puts off & procraſtinates, and delayes his repentance, he will never bethink himſelf of it, or ſet himſelf to …it, till ſome judgement awakens him and conſtrains him to it.
Secondly, he that repents not but by conſtraint, and when he is under the laſh, uſually, if he look not well to it, it will be but a ſhew of Repentance and outward humiliation, and no better.
And then laſtly, unſound Repentance will never prove laſting Repentance, he will ſoon be weary of it, and return to his former wont again,
Come we to the firſt, briefly take … view of the Acts and exerciſes of their Repentance; ſeeking, returning, inquiring after god, and remembring of him. Actions all of them in their own nature good, all of them if rightly performed penitential Acts, good ingredients into Repentance.
Firſt put them together, they are ſuch acts as accompany Repentance, and will afford us a double meditation.
The firſt meditation ariſes by way of ſuppoſition.
The ſecond by a direct poſition.
Firſt, by way of ſuppoſition; theſe actions of ſeeking, returning, enquiring, remembring, being acts, and duties, and exerciſes of Repentance, they all ſuppoſe the quite contrary actions that accompany our ſinning, as thus.
Firſt, when we repent we ſet our ſelve… to ſeek God, therefore when we commit ſin we part with God, repentance that's a ſeeking, therefore ſin and wickedneſſe, that's a loſing of God.
Secondly, in Repentance there is a returning to God, 'tis a work of converſion, therefore in our ſinning there is a departing from God, and a forſaking of God, that's more, forſaking is more then a loſing.
Thirdly in Repentance there is an inquiring after God; therefore in a courſe of ſinne and before we repent we never think of him, but ſleight and neglect him.
Fourthly, in repentance there is a remembring, there is a remembring of God and of his mercies, therefore by ſin we do not onelyonly not actually think of him, but we grow into forgetfulneſſe of God, we have no remembrance of him, theſe four evil effects of ſin, take notice of them by ſinning againſt God.
Firſt we loſe him, nay we forſake him, nay we never ſo much as think of him, nay we remove him out of our memories we utterly forget him, here's the condition of a ſtubborn and a wilfull ſinner, a man that lives and lies in ſin, he doth wretchedly caſt off all communion with God, rejects and abandons him; though he may have ſome vaniſhing notions of God, yet to all good purpoſes he is an arrant Atheiſt, without God in the world, no intereſt in him, no effectual cogitation of him, this eſtimate the Scripture puts upon a wicked people.
Firſt it calls them forſaken of God, a… ſinfull Nation, they have forſaken the Lord, Iſa. 1-4. So your fathers have forſaken me, Jer. 16.11. as Saints are a generation of Seekers, ſo theſe are a generation of forſakers.
Secondly the Scripture calls them departed from God, Ezek. 6.4. They have departed from me with a whoriſh heart: David deſcribes a wicked man, Pſalm 18.21. I have not wickedly departed from my God, there is a wicked departure, the Apoſtle forewarns them of it, Heb. 3.12. Take heed of an evil heart, to depart from the living God.
Thirdly, the Scripture calls them revolters, Iſa. 31.6. The children of Iſrael have deeply revolted, they are grievous revolters, Ier. 6.28. The Scripture repreſents them, as thruſting God from them. Cauſe the Holy One of Iſrael to ceaſe from before us, Iſa. 30.11. and for the matter of inquiry or thought, or remembrance of God, the Scripture makes this the mark, and guiſe and Character of a wicked man, to lay aſide all thoughts of God, the wicked through the pride of his countenance, will not ſeek after God: God is not in all his thoughts, Pſalm 10.4.5. God is far above out of his thoughts, he tuſhes at the name of him; Pharaoh ſaid that which every wicked man thinks, who is the Lord, I know not the Lord, Exod. 5.2. Ye that forget God; 'tis a wicked mans deſcription, all the nations that forget God; it ſhould beget ſome ſad thoughts in us were there nothing elſe in ſin, no other miſchievous conſequences following it, it ſhould ſtrike upon the heart of obſtinate ſinners; what while I live in ſin am I no better then an Atheiſt? Is this the fruit of all my courſes, do they utterly eſtrainge me from God? I loſe him and the thoughts of him, and the remembrance of him; yes that thou doſt; thou mayeſt go for a Chriſtian, and be reckoned amongſt the people of God, and ſeem to a vow him and to be acquainted with him, but while thou liveſt in thine impenitency, thou art wholy eſtranged from him even the children of God, in their failings and infitmities they finde theſe ſad effects partially, and in ſome degrees; not a fault that they commit, but it ſets them off ſome degrees from God; it weakens their hold of him, they loſe him in part; it dumbs their thoughts of him, it dulls their remembrance of him; but a wicked man in an impenitent courſe, hath all theſe miſchiefs in extremity; thats the firſt meditation, their ſuppoſition.
A ſecond meditation is by direct inference and poſition, that true Repentance will inforce upon us a ſeeking of God whom by ſin we have loſt, a returning to God whom we have forſaken, an inquiring after God whom we have neglected, a remembring of God whom we have forgotten.
Firſt, it will put us to a ſeeking & thats the firſt act of eſtimation, it values that it ſeeks; if we count it as good loſt as found, no great matter whether we hit or miſſe there will be no ſeeking; if we meet with it by chance; well & good, but lightly valued, is but lightly ſought for; it muſt be … precious pearl that the Merchant ſeeks for, Math. 13.45. When we come to this reſolution, if we miſſe of Gods favour we are undone, if I find it again, I am made for ever, then we ſeek as we ſhould, becauſe we value it as we ſhould, thy favour is better then life it ſelf, Pſalm 63.3. See how David valued it, be not ſilent to me, leaſt if thou be ſilent to me, I become like them that go down into the pit, Pſalm 28.1. It is death to miſſe him; better then life to find him.
Secondly, it will put us to a ſeeking, thats an act of diligence, ſearch implies labour, and anxiety, and all poſſible indeavour, ſuch are the ſeekings of Repentance; not a few flugiſh wiſhes, but it will be active and induſtrious, it lights up the candle and ſweeps the houſe, Luke 15.8. A penitent ſoul will give no reſt to it ſelf, till it have recovered God and his favour thats the ſeeking God will accept, ye ſhall ſeek and find me, when ye ſhall ſearch with all your hearts, Jer. 29.13. Not the laſie ſeeking of the ſpouſe, In my bed by night I ſought him, but I did not find him but when ſhe gets up into the ſtreets amongſt the watch men, then at laſt ſhe finds him, thats the firſt.
Secondly, it will put us to a returning, it will make us tread over all our ſteps, and ſtrainings and wanderings from God with ſorrow, and undo what we have done before; do the quite contrary, it will make us reſolve with the Church in Hoſea 2.7. I will go and return to my firſt huſband, for then it was better for me then now, ſo again Hoſea 6.1. Come let us return unto the Lord, it is called a converſion, a full and pregnant word, not a meer averſion from ſin, Repentance it is not a meer ceſſation and giving over what we did before, and then reſt, a man thats out of his way recovers not himſelf by a meer ſtop and ſtay, no, he muſt go back again.
Secondly, 'tis not a meer diverſion, give over this ſinfull courſe and turn into another, I will be no more prodigal, but I will fall into ſome other carnall or ſenſuall practiſe.
But 'tis Thirdly, a full converſion, that brings him to the firſt point from which he ſtrayed; thus Ieremiah, 4.1. Directs, If thou wilt return, O Iſrael, ſaith the Lord, return unto me: it brings a man round about, makes him a quite other man, Repentance it will put us to inquiring, thats a buſie work, inquiring and ſearching diligently, Saint Peter in 1. Peter 1.10. Puts them together, our Saviour calls it; ſeeking, and asking, and knocking, conſulting with others that can direct us, thus the penitents in the Acts of the Apoſtles. Acts. 2.7. enquired of Peter and John, Men and brethren what ſhall we do? help and direct us, ſo the penitent Jayler, Acts 16.30. Sirs what muſt I do to be ſaved? the Prophet Jeremiah ſhews them this duty, ſtand in the paths, and ask for the old paths, where is the good way; and Iſaiah quickens them to this inquiry, Iſaiah 21.11.12. Bids them enquire of the watchman, and what ſaith he, if ye will inquire, inquire, that is do it, and do it again, do it to ſome purpoſe; enquire of the guides that God hath ſet up. Enquire of thoſe that have ſtrayed and wandered, and loſt him & now have found him; what courſe took they, and it muſt be early, take the wings of the morning; early beginings may do much. Iſaiah gives us this Item, the watchman ſaith the morning comes, and alſo the night, if yee will enquire, enquire, returne and come, the dayes are ſhort, the morning ſpends, the night haſtens, early ſeekers ſeldome miſſe, but late begianings moſt commonly fall ſhort.
Fourthly. Repentance it will quicken our memories, they remembred that God was their rock, and the high God their Redeemer, it will make us recall to mind all the goodneſſe of God towards us, thus the revolting Church of Iſrael, when ſhe bethinks her ſelfe of returning to God. She recounts how well 'twas with her when ſhe kept her ſelfe to him. So the returning prodigall, Luke 15. He remembered the plenty of his fathers houſe, this remembering of Gods gratious dealings with us hath great force in the work of repentance.
Firſt. It will upbraide us for our baſe unthankfulneſſe, Doe yee thus reward the Lord yee fooliſh Nation, is not he thy Father that hath bought thee, hath not he made thee and eſtabliſhed thee, Deut. 32.6.
Secondly. It melts our hearts into remorſe and ſorrow, oh, the love of Chriſt conſtraines us.
Thirdly. It incourages and puts heart into our repentance, I will remmber the years of the right hand, we have ſeen the 4 acts in which their repentance conſiſted, now follows the ſecond thing obſervable, thats the failings and defects of their repentance that made it unacceptable and they were 4.
Firſt. It was untimely.
Secondly. It was extorted and inforced.
Thirdly. It was falſe and hipocriticall.
Fourthly. Twas momentary and unconſtant and fickle
Firſt. Twas untimely, a delaid repentance, they ſinned, kept not his covenant Pſalm. 78.10. Again, they ſinned yet more, verſe 17. ſtill they went on again, for all this they ſinned ſtill, verſe. 22. wheeled off and delaied, and ſet back their repentance. Even this is a malignant circumſtance, breeds a great flaw and blemiſh in our repentance, the late date it beares, oh repentance would be a timely a ſpeedy, and an early work.
Tis preſently done, as ſoon as we have ſinned, ſo, ratione officij, by the law of right and reaſon, a man is bound to be ſorry as ſoone as we have done evill, tis Gods Dove and he demands it preſently; even in lending, Solomon bids us not put off till to morrow, much more in paying thy debts.
Secondly. Tis good repenting betimes ratione incerti, doe it while thou maiſt doe it, while we have time, in the morning ſow thy ſeed, thou knoweſt not what a day will bring forth, Eccleſ. 11.6. hereafter repentance may be hid from thine eyes; we all pretend our reſolutions are to repent, we grant we muſt repent, and reſolve to repent before we dy, be it ſo, be ſure thou repent before thou dy, and then thou muſt retent ſpeedily, for time to come is moſt hazardous; uncertainty, the Jews have a rule, he that vows to doe any thing before he dye, he muſt doe i… ſpeedily, becauſe he is not certain whether he ſhall live till to morrow, and then his vow tis broken, and he muſt anſwer for it.
Thirdly. Tis good repenting betimes, ratione facilitatis, timely repentance is the moſt kindly, and gentle, and eaſie repentance, a wound is beſt taken when it is green, defer to dreſſe it, and it will ranckle and feſter, a bone is beſt put into joynt as ſoon as it is out, neglect it any time it will hardly keep in; repentance is the phyſick of the ſoule, and phyſick ye know is beſt taken in the morning, thus Peter went out preſently. When I was inſtructed I ſmote upon my thigh, Jer. 31.19.
Firſt. This is the failing of theſe men repentance, tis all dilatories, put it off as long as may be, it ſhews they took little pleaſure in it.
Secondly. They came unwillingly to it, as a Beare to the ſtake, you muſt fetch him about with a ring in his noſe, not ſet to it by any inward principle of grace, but upon other inducements, or inforcements rather; but yet there is one word in the text, which ſeemes to ſet a timely date upon their repentance, 'tis ſaid they enquired early after God, how can this ſtand with this procraſtinating, when mane properabunt, ſaith Calvin, in the morning they haſtened, diluculo veniebant, ſo others by day break, true, true, all this takes not off the charge and imputation of late repentance.
Firſt. It is an holy ſcorn and deriſion of their ſlow and ſluggiſh returning unto God. Yes, yes, after ſo much time waſted and mercies abuſed, and provocations multiplyed, now you beſtir your ſelves, is this your early return to God, ſo ſhaming their backwardneſs in this needfull duty.
Secondly. The Scripture even in the ſame place it upbraids ſinners with delaies, yet then uſes this term of early ſeeking, Prov. 1.24. Becauſe when I have called yee refuſed, I have ſtretched out my hand and no man regarded, verſe 28. Therefore then they ſhall call upon me, but I will not anſwer, they ſhall ſeek me early, but they ſhall not find me, here are two extremities, very late, nay too late, and yet early, ſuch converſations, they have an early and a late, or rather, and an early, an evening and morning.
Firſt. They have veſper tinum culpae, look at the time of their ſinning, oh 'tis very lare ere they repented, all the day long and they never thought of it.
Secondly. There is matutinum penae, the morning of their puniſhment, when Gods Judgements break in upon them then they beſtir themſelves; take their day of ſinning, ſo 'tis veſper, take their day of ſuffering ſo tis, mane, ſero quoad culpam, cito quoad penam.
Or thirdly. They ſeek and inquire, early, and yet very late, thats early, or mane, when one awakens, the ſluggards morning, when he breakes off ſleepe, that may be at noon or night in true computation, ſecutity layes a ſinner in a deep ſleep, when Gods hands awakens him, thats morning, till then they are aſleep, thats the firſt fault, untimely.
A ſecond defect of their repentance is that 'twas inforct, cum occideret, when he ſlew them and his judgements fell upon them, then they bethought themſelves and turned unto him, thats a ſecond malignant circumſtance, that marres much of their repentance, till then they never thought of him, many other times there were that would have become their repentance, much better then this, when he ſlew them and fell upon them with a deſtroying judgement.
Firſt. Quando pecarunt, as ſoon as they had ſinned, had they any grace they ſhould have repented, I told you before repentance is preſently done as ſoon as we have ſinned, God calls all that delays it, fools, Prov. 1.22. Yee fooles how long will ye love fooliſhneſſe, as Tertullian, Deus dedicavit penitentiam in paradiſo, ſo, the time as ſoon as ever Adam had ſinned, God ſummond him to repent; wiſedome and grace would have us doe ſo, thus tis with David when he numbred the people, preſently his heart ſmore him, he ſaw his fault and ſorrowed for it.
Secondly, well, ſuppoſe they took not the firſt time, there were more intermediate times before he came to ſlay them, quando, benefacit iis, when he did good to them, that ſhould reclaim them, they ſinned and yet he ceaſed not from bleſſing them, they murmured and yet he bleſſed them, they tempted him and yet he fed them, they would poſe his power whether he could fetch water out of the rock, and he did it for them. O thats high time for Repentance, when Gods goodneſſe wreſtles and ſtrives with our wickedneſſe, and would over come us, Saint Paul charges it deeply upon impenitent ſinners, tells them it makes them inexcuſable, R…m. 2.4. Or deſpiſeſt thou the riches of his goodneſſe and forbearance, and longſuffering, not knowing that the goodneſſe of God leadeth thee to Repentance.
Thirdly, there is another time when they ſhould have repented, quando invitavit, when by the Miniſtery of Moſes and Aaron he found fault with their ſins and called them to repent, that ſure is a juſt time for us to repent, when Gods word calls us to Repentance; 'tis that which Chriſt commends in the Ninevites, Mat. 12.41. The men of Nineveh ſhall riſe up in judgement with this generation, they repented at the preaching of Jonah; no ſooner did God diſpatch a Prophet to them to call them to repentance, but they yielded preſently; 'tis that which Saint Paul takes comfort, in the matter of his converſion, Act. 26.19. I was not diſobedient to the heavenly viſion, 'twas that alſo that commanded the converſion of thoſe penitents, Acts 2.37. When they heard this they were pricked to the heart, one Sermon of Saint Peters reclaimed them preſently in the audience One look of Chriſt took Peter; the Miniſtery of the word is the great ſanctified inſtrument to work us to Repentance, 'tis a great aggravation to our impenitency to live unconverted under that Ordinance.
Fourthly, yet there were other importunities that in all reaſon they ſhould have to repent, though they ſlighted the former, thats quando caſtigavit, when he did viſite their ſins with more moderate and fatherly chaſtiſements, we know God had his ferulaes, and rods, and fatherly corrections with which he did viſite them. Deut. 8.2.3. He humbled thee with hunger and drought, want of bread and water, the wilderneſſe in which he led them, was a School of afflictions, and therefore in alluſion to that, afflictions ate called a carrying into the wilderneſſe, I will bring her into the wilderneſſe and ſpeak comfortably into her, Hoſea 2.14. 'Tis the uſuall way that God takes with us, when his word alone will do us no good, to write our leſſons on our back with his rod, proſperity makes us wanton, afflictions many times hunt us in and bring us before him; ſickneſſe and poverty, and loſſes and other uncomfortable events, they are uſuall means to reclaim 'us. Hoſea compares afflictions to an hedge of thorns, Behold I will hedge up thy way with thorns, Hoſea 2.6. So that we ſhall have little liſt to break out, thus was Manaſſes converted, captivity and impriſonment wrought him to Repentance. 2. Chron. 33.12. VVhen he was in affliction he ſought the Lord his God, and humbled himſelf greatly before the God of his fathers, 'twas Luthers ſpeech. Schola Crucis, 'tis Schola Lucis, and it is the great aggravation of wicked King Ahaz in the time of his diſtreſſe that he did treſpaſſe yet more againſt the Lord, this is that King Ahaz, thats his brand, as if ſhould ſay here is a ſinner that afflictions will not tame; 'tis to great purpoſe that Solomon adviſes us, Prov. ….11. my Son deſpiſe not the chaſtiſeing of the Lord, gentle corrections muſt not be deſpiſed nor ſlighted; and David his Father counted it an happy thing to get good by ſuch chaſtiſiings, Pſalm. 94.12. Bleſſed is the Man whom thou chaſteneſt O Lord, and teacheſt him out of thy Law: He ſhewes it will prevent this ſame accident, verſ. 13. That thou mayeſt give him reſt from the dayes of adverſity, untill th… Pit be digged for the wicked. Happy chaſtiſement that prevents ſlaying, to doe a… Iſay ſpeakes, Iſay 26.16. Lord, in trouble have they viſited thee; they poured out … prayer when thy chaſtening was upon them. No, this wrought not with them, quan… caſtigauit.
So then here is the unworthy ſervile baſeneſſe of their repentance, no time would ſerve but quando occidet, when he ſlew them, never till their heads were o… the block; yea this is Pharaoh's repentance, he ſtood out many a ſtroak, bu… when it came to a deſtruction, then … ſeekes to Moſes, Oh I have ſinned, ſa… me from this death only. We condem… it in Pharaoh, and wonder at it here, in th… Iſraelites, and yet upon due examination we ſhall find it the caſe of many of us take it firſt either more collectively, an… largely, for our nationall repentance.
Or Secondly, more privatly and pe… ſonally for each Man's particular.
Firſt, Let us look abroad not to cenſu… and deſcant upon other Mens eſtates, but yet we may ſoberly conſider the ſins of the times, and lay them to heart; have we not paſſed all the former quandos, the ſeaſons of repentance with ſmall amendment.
Firſt, Not when we ſinned, God knows many ſins ſtand upon the ſcore uncanceld.
Secondly, Not when he bleſſed us with deliverances, with peace, plenty, and freedome from annoyances, yet ſmall fruits upon it Edentibus beneficiis ingrate.
Thirdly, Not when he hath by his word invited to repentance, nay, that Manna comes out at our noſtrills, we begin to loath it, yee begin to queſtion whether God ſpeakes by us.
Fourthly, Not when he hath chaſt'ned us in meaſure, ſhot off warning peeces, rather then murthering Cannons, commotions, and plagues, and unnaturall diſcontents, we deſpiſe thoſe chaſtiſements.
Fifthly, When he comes to ſlay us, then we will bethink our ſelves, when the kingdome is in a light fire, and invaſions of enemies, or inteſtine rebellions begin to deſtroy us, then tis to be hoped we will repent.
Secondly. Let us take it more privately and perſonally, and then asks your hearts what time you ſet for your repentance; tis cum occidet; when we are on our death beds, and no hope of life; when God ſends his laſt executioner to cut us off from the Land of the living, then we reſolve to repent, well, tis poſſible you may do ſo, depoenitentia non deſperandum quem patientia Dei ſinit vivere.
Yet conſider firſt. Tis infamia penitentiae, here is a brand ſet upon it by the holy Ghoſt.
Secondly, Tis incerta, dubia, there is ſmall incouragment the ſcripture gives to it, rather rejects it, ſee what entertainment ſuch ſeekers are promiſed to find at Gods hand Prov. ….24. Becauſe I have called and ye refuſed, I have ſtretched out my hand and no man regarded it, verſe 26. I will alſo laugh at your calamity, I will mock when your feare comes, when diſtreſſe and anguiſh comes upon you. verſe 28. Then they ſhall call upon me, but I will not anſwer, they ſhall ſeek me early, but they ſhall not find me, ſee what incouragement ſuch ſeekers have.
Thirdly, 'tis ſuſpicioſa penitentia, there is great cauſe to ſuſpect the good of ſuch repentance, which is forc'd from us, cum occideret when the feare of death ſurpriſes us.
Firſt, Becauſe that luſt that reigned in him is imp't and forc'd back by his afflictions, 'tis like the ſap of a Tree in winter weather, all ſhrunk to the root, ſorrow, and ſickneſſe, and any great affliction, 'tis like Winter weather, it imps the branches, hinders our corruption from ſprouting and ſo we think 'tis dead, but the root holds life and ſap, warm weather, proſperity will make it ſpring again like Jobs trees, chap. 14.8, 9. through the heate of the weather they will bud.
Secondly, in the feare of death, or any ſore affliction, we may take our ſelves to be mortified, becauſe afflictions will juſtle out temptations, a Man laid on his ſick Bed will have little liſt then to entertain the temptations of ſinfull pleaſure, he hath loſt his relliſh of them for a time, as ſick men can finde no ſweetneſſe in meats (which otherwiſe they delight in) becauſe their taſt is for a time imbittered, let them recover health, and they will fall to againe.
Thirdly, in ſickneſſe many take themſelves mortified, not becauſe ſin is weakned in them, but nature is infeebled, that withdraws her ſtrength, by which ſin was active; recover nature, and ſin will recover, as a graft in a Tree, let the Tree ſpring, and that will ſpring too; 'tis not the body of ſin thats mortified, but the body of nature, that is infeebled, put not thy converſion then upon hazardous adventures, ſtay not till he come to ſlay thee by death, 'tis an infamous, 'tis an uncertain, 'tis a ſuſpitious repentance, thou maiſt be miſtaken in it.
Come we to a third defect of their repentance thats falſeneſſe and diſſembling, it was a flattering, unſound, hypocriticall repentance. Nevertheleſſe they did flatter him with their mouths, and they lyed unto him with their tongues, all their converſion and turning unto God, 'twas but flattery and falſehood, and this flattery and falſhood will appeare.
Firſt in their profeſſions. Secondly in their promiſes, flattering profeſſions, and falſe promiſes.
Firſt. Flattery is ſeen in profeſſion, firſt a flatterer will profeſſe a great eſteem of goodneſſe and worth in the perſon whom he applyes himſelfe to; ready to aſcribe much unto him, ſo did theſe hollow converts in their affliction, they acknowledged God was their rock and ſtrength, and the high God their redeemer, thus the Herodians flattered Chriſt, Mat. 12.16. Maſter we know that thou art true, and teacheſt the way of God in truth, and regards no mans perſon, Chriſt diſcovers them, why tempt ye me ye Hypocrites, ſuch are the ſoothings of unſound repentance when afflictions preſſes us, O then we will acknowledge God and his goodneſs, as Benadad did with the King of Iſrael, oh the Kings of Iſrael are mercifull Kings, but yet falſe and trecherous for all their profeſſion.
Secondly. Flattery is ſeen in profeſſion of great love and affections, Judah's his kiſſe, a profeſſion of great love, as if Chriſt were dear to him, ſuch profeſſions Hypocriticall repentance will make under affliction; ſuch love Ziba ſhewes to David, profeſſed great love and loyalty to him, the Jewes had ſuch blandiſhments to Gods word, Eſa. 29.13. That they drew nere him with their mouth, and with their lips did honour him, in our extremities, who but God and Chriſt are in our mouthes, then we ſeeme much to affect them.
Thirdly. Flattery is ſeen in profeſſion of ſorrow for any offence, a diſſembler to eſcape his due deſerts will confeſſe all, and profeſſe great ſorrow for former offences, thus did railing Shimei to David 2 Sam. 19.18. Oh who ſo ſorry for his offences, who ſo ſubmiſſe in confeſſing it, and ſuch profeſſions an Hypocrite under the laſh will make to God, the Iſraelites when thunder and lightning were about their ears, 1 Sam. 12.19. Oh we have ſined in asking a King, beſides all our other ſins, theſe are there flattering profeſſions.
Secondly, as they flattered in their profeſſions, ſo they were falſe in their promiſes, repentance will make vowes and promiſes and ſo will this falſe and counterfeit repentance abound in promiſes, aske Pharaoh, if God ſpare thee this time, wilt thou let Iſrael goe? O yes, no longer ſtay, an Hypocrite will bribe God with promiſes, ſpare me this one time, yet all falſe, here obſerve a double falſeneſſe, falſe in intention, ſay what he never meanes, his tongue contradicts his head.
Secondly, falſe in performances, he never makes good what he ſays, David calls it lying fained obedience, Pſalm. 63.3. Through the greatneſſe of thy power ſhall thine enemies yeild fained obedience to theſe falſe and counterfeit: So then in that theſe Jews were thus falſe and fraudulent in their repentance, it will diſcover to us the dangerous condition of this ſin of hypocriſie.
Firſt, ſee the guilt of Hypocriſie, rather then faile it will counterfeite and act any duty, though never ſo unacceptable, as repentance is, no duty in religion goes downe ſo hard with hypocriſy as repentance, repentance is a ſhameing duty, a Penitent muſt confeſſe and acknowledge he hath ſinned, take ſhame and confeſſion to himſelfe, cry out with the Leper I am uncleane, now Hypocrites are animalia gloriae, all for their credit and reputation, in matter of opinion they are in no error, quod volumus ſanctum eſt. Joh. 9.40. what are we ignorant and blind alſo, in matter of converſation they are without ſpot or wrinckle, you are they which juſtifie your ſelves before men, Luke 16.14. 'Tis hard to bring them to acknowledge either errour or fault, but yet if it ſtand for their turn they will even act a penitents part, and confeſſe and recant and ſeem to be ſorry for ſin, ſo did Simon Magus, and King Saul.
Secondly, See the pertinacy and obſtinacy of hypocriſie, 'twill act and counterfeit, and never give over, no not in the greateſt affliction, cum occideret, when Gods hand is in ſlaying them, yet then they will counterfeit, neither mercies, not miracles, nor chaſtiſements, nor plagues will alter or change them, Iſaiah 26.10. Let favour be ſhewed to him, yet he will not learn righteouſneſſe, nay let Gods hand be lifted up, yet they will not ſee it; of all other ſins the hypocrite is the moſt hopeleſſe and incorrigible, afflictions have brought home prophane ſinners, but an Hypocrite will ſtand to that too, either accuſe God for afflicting him, or diſſemblingly accuſe himſelf, like ſome deſperate cutpurſe, that will ſteal and pilfer in the Seſſions houſe or at the Gallows.
Thirdly, See the bruitiſh and ſtupid ſottiſhneſſe of hypocriſie, 'twill not onelyonly undertake to deceive men, but God alſo, think to mock him with flatteries and lies, as Ahaz, how did he cover his infidelity, Oh he would not tempt God, what ſaith Iſaiah, Chap. 7.13. Is it a ſmall thing to weary men, but will you weary my God alſo, an Hypocrite will not onelyonly faulter with men, ſeek to delude the world, but they are lying children to God, Iſaiah 30.9. Thus Peter chargeth Ananias and Saphira, that they lyed not to men, but to the Holy Ghoſt, Acts 5.4. Thus Iſaiah brings in the Hypocrites of his time, boaſting even to God of their hypocriticall ſervice and devotion, Wherefore have we faſted and thou ſeeſt it not, wherefore have we afflicted our ſouls and thou takeſt no knowledge? Iſaiah 58.3. Indeed …ypocrites are in truth ſecret Atheiſts, they turn the glory of God into an Idoll, ſo hoping to put him off with vizards and counterfeits, worſe then Jacob towards Iſaac, God can neither ſee, nor feele, nor find out their mockeries, thats the third, the falſeneſſe of their repentance.
Come we to the fourth defect of their repentance and converſion; it was momentary and unconſtant, their hearts were not right with him, verſe 37. Neither were they ſtedfaſt in his covenant. and this clauſe comes in as proofe of the former, tis a conviction of their unſound and Hypocriticall repentance, and here is a double conviction by which an Hypocrite may judge of himſelfe, their repentance was falſe and fained.
Firſt becauſe twas not hearty, true repentance is hearty repentance if the heart be wanting tis counterfeit and hypocriticall, their heart was not right with him.
Secondly, Becauſe 'twas not laſting and durable, they were not ſtedfaſt in his covenant.
Firſt, Twas hypocriticall becauſe twas not cordiall, and hearty, how was it not hearty, were they not in earneſt, was it meer outſide, acted, pretended repentance tis likely not, theirs a double hypocriſy.
Firſt, Formall and expreſſe, when he that acts it, intends onelyonly to counterfeit, means nothing elſe, thats groſſe hypocriſy: ſuch were the Phariſees in Chriſts time, and the world is full of them; hardly can we think a man in ſuch a caſe, as theſe Iſraelites were now in, at the point of death, would be ſo groſſe, to mock God expreſſely.
Secondly, There is an Hypocriſy of a finer thread, thats interpretive hypocriſy wherein we deale falſely with God and our ſelves too; ſuch as God will Judge, hypocriſy how is that, when a man reſts in ſome acts of repentance, but it failes and falls ſhort in the main, and is careleſs of that.
As firſt, There are ſome actions of repentance, as confeſſion of ſin, calling of mercy, promiſing amendment, theſe are good, but yet more is required.
Secondly, There are ſome affections and paſſions of repentance, as ſadneſſe, and ſorrow, and feare, and anxiety of mind, and other paſſionate motions, theſe all are good, but yet fall ſhort.
Thirdly, What then is wanting, the main of all is that the heart muſt be changed, I ſay changed, it may be affected, dejected and troubled, and yet remain as bad as ever, ſo it is with Pharaoh, the terrours of God deeply affected him, ſo was Ahab ſtrangely caſt down at Elias threatnings, he was ſad in good earneſt; and what think you of Judas, was not he much affected, but no new change was wrought in their hearts, they were the ſame men ſtill, Pharaoh an oppreſſer in his heart, Ahab a perſecuter.
Here then is that which makes up repentance to be true and ſpirituall, and ſuch as God will accept, when it puts a new heart into us, changes our natures from what we were before, begets in us new reſolutions, that we chuſe what we refuſed, love what we hated, frames the very heart anew, in this caſe, hypocriſy works like art, ſincerity like nature, how is that; why natures works begins within, frames the inwards of a man, firſt the heart, then ſhapes the outward members, ſo doth ſincerity, but art that works upon the outſide, alters the figure, and outward lineaments goes no further, ſo doth hypocriſy.
Judge thy converſation by this tryall, art thou another man, a new frame put into thee, hath God taken away thy ſtony heart and given thee a heart of fleſh;
A ſecond conviction of the unſoundneſſe of their repentance is, that it was a fleeting momentary unconſtant repentance, they were not ſtedfaſt in his covenant, true repentance will prove laſting repentance, hypocriticall repentance is ſlippery and unconſtant.
Firſt, A true convert hath an inward principle of repentance planted into him, grace is a ſecond nature, and workes conſtantly as nature doth, but an hypocrite in his actions of reformation and repentance is moved, not by an invvard principle of God, but by ſome outward motion, when that croſſes, his converſion ſailes; the motion of piety in a good Chriſtian are like naturall motions, the motions of an hypocrite, are as artificiall motions, the motions of the Sun and of the clock keep time alike, and for a while we will ſay a clock goes as the Sun, I but here is a difference, the one moves out of an inward principle, naturally the other, the clock is moved by an outward principle, the weight and plummet makes it goe, and when that is down the Clock ſtands ſtill, or as in waters, the naturall ſtreame flowes alwayes, 'tis fed with a ſtreame; but a ſudden Landflood though it runs ſtrongly for a while, yet it will drye up, it hath no Spring or Fountaine to feede it.
A great difference 'twixt affection that will tire, and affection that will hold out, a great difference 'twixt paſſion that is ſuddaine, comes and goes, and 'twixt reſolution that is conſtant, ſuddain flaſhing… of heare are one thing, and the kindly warmth at the heart is another, a good Chriſtian is the ſame out of affliction that he is in affliction, an hypocrite oh he is a new Man on his ſick bed, recover him and ye diſcover him, as covetous & prophane, in affliction he vowes, in proſperity he forgets his vow, what ſaith David, Pſal. 57.8. My heart is fixed, O God, my heart is fixed: I will ſing and give praiſe. Pſal. 66.13, 14. I will pay thee my vowes, which my lips have uttered, and my mouth have ſpoken when I was in trouble.
In repentance he hath renued his Covenants with God, and he will not breake with him, failings he may have, but yet he revolts not, Davids reſolution is this, Pſal. 119.93. I will never forget thy Commandments, for by them thou haſt quickened me.