The Valley of Vision, Sermon 1
SERMON I.
Hoſea. 14.2.
Take with you words, and turne to the Lord, ſay unto him, take away all iniquitie, and receive us gratiouſly: ſo will we render the calues of our lips.
THis Text is able to make a dumb man eloquent, to ſet open the doore of utterance, to the moſt illiterate tongue. If there be any one among us that labours of Moſes imperfection, (who confeſſed of himſelfe, that he was ſlow of Tongue, and impotent for eloquence) let him read this Text, and it will teach him to ſpeake: If there be any among us that have put on Davids reſolution, to keepe ſilence even from good words, let him read againe this Scripture only, and he ſhall finde a way to the paſſage of Speech.
The Prophet here in this place takes on him the Office, and function of a Schoole-Maſter: having learned the Art of ſpeaking, the heavenly art of ſpeech himſelfe, he labours to train up others to the knowledge of the ſame Art: and I ſhal not think much to be his ſcholler at this time, and to preſſe theſe words a little further then the Prophet intended them. He gives them only as a rule of direction to the people, how to pray to God, but they may ſerve as a rule of direction to Miniſters how to ſpeak to the people: and indeed, if this go before the other will the better a great deale follow. That you may with ſpeed turne to God, it becomes us to turne to you; we muſt call upon you, that you would pleaſe to call upon him; wee muſt firſt open our mouthes to you, that you would open yours before the Throne of grace.
And indeed I muſt needs confeſſe, that I have been too long ſilent from this Theame of repentance, conſidering what the times are. Our dangers are great, & our careleſnes is as great no man goes about to labour to meet God. I can hold no longer; and when I look upon this Scripture, methinkes I may take Elihu's ſpeech into my mouth. Behold I am full of matter, and the Spirit within me conſtraineth me: My belly is as new wine, which hath no vent, it is ready to burſt like new bottles. I will now ſpeake and keepe ſilence no longer. Me thinkes I heare the Prophet behind me, calling upon me as Moſes to Aaron, Ʋp, haſt thee, get thee to the congregation, the plague is begun, and they are all aſleepe, and there is no man that ſpreads his Armes, and no man that lifts up his voyce to God. Speake to them, and ſpeake to the purpoſe, I, ſpeake home, call upon them, to Take to themſelves words, and to returne to the Lord, and ſay thus, and thus to him.
And that I may doe it now to purpoſe, I will take the words in pieces; ſo they preſent to us theſe two particulars.
There is a rule of excitement.
And there is a rule of direction.
The forme of excitement, that is in theſe words, Take to you words, and turne to the Lord, and ſay to him.
The form of direction, that is in the other words, Take away all iniquitie, and receive us gratiouſly.
In the former of theſe parts, there are two things obſerveable; a double excitement; an excitement to duty of action, Turne to the Lord; an excitement to the duty of elocution, Take to you words, and ſay to him.
In the latter, there are theſe two parts alſo.
One direction is for grace, that is to be given from above; Take away all our iniquities, and receive us gatiouſly.
The other direction is for returne of thankes, for the mercies of God from below, So will we give the calves of our lips.
I begin with the firſt; and that is, the rule or forme of excitement, and that is double, for two duties. And the firſt excitement is to a dutie of action, Turne to the Lord: it is not the firſt thing ſpecified in the order of the words; but it is the firſt that I will take in, in the order of handling them: ſo, it will goe well if wee read it thus, Turne to the Lord, and take with you words and ſay. Thus,
The firſt thing is for turning to the Lord; the dutie to which they were exhorted in the former verſe, yet the Prophet doth it here again: He ſaw their backwardnes was great, and therefore he pricks them twiſe forward. He knew it was a dutie of importance, that was to be done oft, and dayly, Et nunquam nimis dicitur, quod nunquam nimis diſcitur. It can never be ſpoken too oft, that can never be learned too oft: it can never be preſſed too much, that can never be learned and underſtood too much: as they were to do it dayly, ſo he cals upon them dayly in the former verſe, and in this verſe. This is ſo evident, that I need not ſtand further on it, I ſhall not need therefore to ſpeake of it; nor yet of the occaſion of theſe words, that is ſeene by the coherence of the Text.
The Prophet in the ſpirit of propheſie foreſaw the great miſerie that was readie to fall upon them, he foreſaw the great captivitie that God would bring on them, therefore nowſo long before, he cals upon them to prevent thoſe miſeries; yet there was opportunitie to avert the captivitie: he ſpeakes to them therefore, that they would bethinke themſelves; that God might turne his purpoſe of the captivitie, that they would turne now the courſe of their ſins, that they would Turne from their evill wayes to the Lord.
The only things I will obſerve here in the firſt Phraſe, are theſe two.
The meaning of the Phraſe.
And the Propoſitions that may be drawne from it.
For the meaning of the phraſe: it's a phraſe that we oft meet with, therefore it will be worth our looking to ſee what dutie that is here, to which the Prophet exhorts them: for to one of theſe two, it muſt needs be referred; either to prayer, or to repentance, and yet it is doubtfull to which of theſe.
For if wee ſay to prayer; it is to repentance as well as that: for repentance is a turning to God as well as prayer. And if we ſay he exhorts them to the dutie of repentance, it ſeems: otherwiſe for converſion is but halfe the worke of repentance. Repentance conſiſts of two acts, there are two parts of it.
The firſt part of it is contrition, or humiliation, that is the penal, or paſſive part of repentance.
The ſecond part only is converſion or reforming of our wayes, and that is the active part: it ſeemes therefore it is not meant of repentance, becauſe that is but halfe.
Again if we ſay, he exhorts to converſion, that implies but halfe repentance: for converſion it implies a turning from ſinne, before wee can turne to God. Therefore the beſt courſe will be to take in all theſe; humiliation as the firſt thing in repentance; and averſion from ſinne, as that that alway accompanies true humiliation; and turning to God by prayer, and ſupplication, as that part of repentance, which is the laſt in act, but the firſt in intent: We may well take them in all, for the Scripture allowes us this libertie: the Scripture ſets forth to us the whole worke of repentance in all the parts of it, by this one phraſe of turning to the Lord, and there is no phraſe uſed in Scripture to ſet out the worke of repentance ofter then this, Turne to the Lord. Therefore wee may take in both the duties, prayer, and repentance, and humiliation. So it is thus much in effect, Turne to the Lord, humble your ſelves before God; lament your ſinnes, renounce all thoſe tranſgreſſions you have provoked him by; caſt them from you, leaſt they caſt you from him, cut them off, leaſt they cut you off: leaving your tranſgreſſions, you may come with comfort and boldnes, to the Throne of grace, you may call on him, and pray to him. Both then are to be taken in; the dutie of prayer, and the dutie of repentance. And there is good reaſon for it.
They both agree to the ſcope of the place: for the words are either the excitement of a prophane heart, to the worke of devotion, or of a hard, impenitent heart to the work of contrition, and remorſe: and the next words ſhew ſo much. Aſhur, and your owne arme cannot ſave you, he is the Father of the Fatherleſſe; as if he he had ſaid, Turne to the Lord, or pray that he would deliver you: for, Aſhur, and your owne arme cannot ſave you: and turne to the Lord by repentance, that he would pardon you, For in him the Fatherleſſe ſinde merciemercy; they agree with the ſcope of place.
And they agree with the coherence, Take to you words, words are as neceſſary to be taken to the duty of repentance, as to the dutie of prayer; neceſſary to both.
The penitent man, when he comes before God, he takes words, they are bitter, mournfull words, whereby he enlageth and openeth his heartto God: and the devout man he takes words, they are words of zeale and fervencie, moving, perſwaſive words, that God would be reconciled: both the penitent unloads himſelfe this way, and the devout heart he enlarg eth himſelfe, both take words. It agrees to the coherence.
Laſtly, all of them agree to the metaphor, it is called turning to God: repentance is a turning, as well as prayer, and prayer as well as repentance; ſo that the difference be obſerved in the application of this word unto them both.
irſt, repentance is a diametricall turning, a turning from the greateſt evill, to the greateſt good, from ſinne to God. Prayer is not a diametricall turning, but a collaterall turning, it is not from the greateſt evill to the greateſt good, but from a leſſe good to a greater good; from the workes of our calling, from the exerciſe of leſſer things, to an holie dutie.
Secondly, repentance is a finall turning, never to come back to ſinne more; it is alwayes a purpoſe to goe forwards to God, and never to looke back to the point it is turned from. Prayer is not a finall turning, it is a temporarie turning; wee leave ſecular workes to have recourſe to God; but when prayer is ended, God allows, and gives us leave to mannage the affaires of our calling, ſo it be in a decent faſhion; it is not a finall turning; yet both are turnings.
Prayer is a turning as Damſcaene defines it, Elevatio cordis ad deum, a lifting up of the heart to God: in that it is an elevation of the heart, a turning of the heart, wherein the devout ſoule flies above the thoughts and meditations of all earthly things, and goes out of it ſelfe for the fruition and enjoyment of the comforts of Gods ſpirit, that it may lay open its wants before God; it is a turning of the heart and of the voyce, and of every outward part of a man: in prayer, there the eye is turned, by looking up, the hands are turned by ſpreading before God, the Knees are turned by bowing before his footeſtoole, and the heart is turned by going out of it ſelfe.
Prayer leaves the world, Tranſoendit mundum, as St. Ambroſe ſpeakes, it goes above the world, above the Cloudes, it reſts not till it come to God; prayer is a turning.
But more particularly repentance is a turning.
A Ʋniverſall.
A Totall.
A Finall turning or change that is wrought in the mind, in the actions of the bodie, in the whole man; Repentance workes a change in the whole man; not in the ſubſtance of fleſh, as Ambroſe ſpeakes; not a corporall, viſible change wrought in the ſubſtance of the ſoule or fleſh, or in the quantitie, or dimenſions of it. Though repentance bring a change in that ſometimes, when it brings the bodie to meagernes and pyning: but the change is wrought in the qualities of the mind, and the actions of the bodie.
There is a perfect change.
Firſt, it is a generall, univerſall turning In reſpect of the ſubject; it workes a perfect change in every part, a dark underſtanding before, is turned to light; a ſervile will is now turned to libertie; rebellious affections are turned now to obedience; a hard heart is turned to ſoftneſſe and meekneſſe: and ſo in the bodie, the eye of wantoneſſe is turned to an eye of chaſtitie; the uncircumciſed eare is turned to an eare of obedience; the rough hands, as Eſaus, are turned to the hands of Jacob; in every thing there is a change. This is the firſt thing.
Wherin a true Chriſtian differs from a formal; a formal Chriſtian is changed, and turned, but not univerſally in every part. He turnes from ſome ſin that he begins to loath by infirmitie of nature; or becauſe his purſe will not hold out to maintaine it; or the ſhame of the world cries him downe, or for ſome ſiniſter reſpects: but he keepes his darling boſome ſinne, O, his beloved ſinne he will not part with. He will heare in many things gladly, and reforme, as Herod; he will take a half turne with Agrippa; when Paul preached, ſaith he, almoſt, almoſt; he was wambling; he could finde in his heart to turne, but he was loath to leave his ſinnes. But it is otherwiſe with a true penitent; as he turnes in earneſt, ſo he labours to make the change diſcernable in all parts; he caſts off all the raggs of old Adam, he caſts out all ſinne, he leaves not a horne or a hoofe behind. Repentance is ſuch a grace, that it ſcrapes off all Leviathans skales. It is a laver that waſheth away all the Lepers ſpots, it makes of an Aethiopian, an Iſraelite; it works not only a palpable, but an univerſall change. That is the firſt thing.
Secondly, as it is univerſall in reſpect of the ſubject; ſo it is total in reſpect of the act. Repentance is ſuch a turning as goes to the contrary point: it is ſuch a turning as keepes ſtill a direct oppoſition.
And herein a true convert differs from a formall Chriſtian: the formall Chriſtian he turnes ſide-wayes; when he begins to have ſome deteſtation of ſinne wrought in him, he ſeemes to turne a little. As a man that hath his back upon the North-point; if he turne his back to the South, he ſtands in direct oppoſition to that point he looked to before: but if he turne his face to the Eaſt, or Weſt, he may looke to the North or South at the ſame time; he turnes but halfe, but ſide wayes, if he turne from the North to the Eaſt: So a formall convert, he turnes, but he keepes a learing eye upon ſinne: he lookes to ſinne, and to God at the ſame time; when he is in ſecret he lookes to ſinne: but when he is in company he lookes to God: he lookes to Babylon, and Jeruſalem at the ſame time, he will have his backe, not upon the North, but Eaſt or Weſt, that he may looke both wayes. But a true Convert turnes point blank from the point he was in before to the contrarie; becauſe there is no communion between grace and ſin; there is no ſtanding betweene them both. Newtrall, hovering hearts, luke warme hearts, that partake of both tempers, ſuch hearts God abhors more then cold, prophane hearts: The godly man will not doe ſo; he knowes that grace and repentance ſtand in oppoſition, and contrarietie, and repugnancie with ſin; he gets cleare to the other point. Sinne turns our backe upon God, repentance ſets our face to God: ſinne is a madneſſe or diſtemper, the phrenſie of the ſoule; repentance brings a man to his right minde, it brings him to himſelfe: Sinne is an aberration from the marke (ſo ſome words in Scripture ſignifie) repentance on the contrarie, it takes the point of the heart, which is the arrow that we ſhoot up to Heaven in the ſacrifice of Prayer and repentance, and it turns it juſt upon the marke againe; it ſets it right, to aime only at the glorie of God; that wee may gloriſie God in the latter part of our life, as we have diſhonoured him in the former: repentance is a directing to the right marke.
Laſtly, Sinne is a deviation, a turning out of the path of obedience, and from the commandements: repentance (and ſo the word is here uſed) is a turning to the right way, a bringing of our feet to that path, that God hath chalked to us. Repentance, as it is a generall turning, in reſpect of the ſubject, ſo it is totall in reſpect of the act. That is the ſecond thing.
Thirdly, as it is totall in reſpect of the act; ſo it is finall in reſpect of the time. True repentance leaves ſinne: ſo as that it takes a long farewell, it takes its great, and laſt adieu of ſinne, it ſaith with the Spouſe in the Canticles, I have put off my coat, how ſhall I put it on? I have waſhed my feet, how ſhall I now defile them? I have found the ſmart of ſin, I have put off the garment of the old man: the Serpents ſkin is now gone, I am made partaker of the fleece of the Lamb: there is another garment of the robe of Chriſts righteouſneſſe is drawne over me; ſhall I take my old raggs againe? ſhall I take that which I have put off? I have bathed my feet, my affections; I have waſhed my hands in innocencie; I have waſhed my heart in the laver of epentance, with that laver that begot repentance, the blood of ſhall I defile my ſelfe any more in the wayes and workes of ſinne? this is the language of repentance, it leaves ſinne, to turne no more to it.
Here in a true convert differs from a formall Chriſtian; he will turne for a time, when Gods hand preſſeth him; when he is driven to an exigent, and etremitie, he will leave his ſinne, but as a man puts off his garments at night, when he goes to bed, to take them when he awakes. He leaves ſinne in the night of affliction, and tribulation, but when the ſtorm's over, he takes it againe to himſelfe. Such Chriſt ſpeakes of in the Goſpell; they are compared to dogs and to ſwine, to dogs that returne to their vomit, and to ſwine, that returne to wallow in the myre, ſcuh as the Apoſtle ſaith, that having eſcaped the intanglements of the world, are defiled again the ſecond time. Such a one was Lots Wife that turned from Sodome, but looked back againe: ſuch a one was Demas, that left the fellowſhip of the world, and imbraced the fellowſhip of the Apoſtle, but his reſolution held not out, after, he left the fellowſhip of the Apoſtle, and betooke himſelfe to communion with the World.
But on the other ſide, a true penitent doth not ſo, after he hath taſted once of the ſweetnes of grace, after he hath gotten aſſurance of the pardon of ſinne, it begets in him ſuch a deteſtation and hatred, that though he fall into any of thoſe ſinnes that coſt him the plowing up of his fallow ground, and the breaking of his heart, he would not change the comfort of his eſtate, for the pleaſures of all ſinnes, though they were not for a ſeaſon, but for eternitie: repentance is a finall change, ſo we ſee the phraſe cleared; repentance, and prayer is a turning.
The Prophet ſaith, Turne to the Lord, that is, turne your lips to him, offer the ſacrifice of praiſe; and turne your hearts to him too, offer the ſacrifice of a contrite ſpirit: ſo much for the meaning of the phraſe.
I come to the ſecond, that is, the Propoſitions that ariſe from this dutie of action. The propoſitions are two that ariſe clearely.
The firſt Propoſition is this, that
In publique calamities that are threatned, or ſent upon a Land, there is no hope of having the judgement or puniſhment removed, except there be a turning to God by prayer.
The Prophet ſaw the judgement, and their miſerie, and he chalks out the meanes to prevent it.
The firſt meanes is this, the turning to the Lord, that is the ſumme of all; there is no hope of removing the puniſhment, except wee turne te God by prayer. That is the firſt, and that is the way that the Scripture chalks out to us in diverſe places after a diverſe manner.
It ſhewes it us ſometimes, by vertue of the precept God hath commanded us, Call upon me in the day of trouble, and I will deliver thee: when trouble is nigh at hand, when any affliction perplexeth thee, when thou groaneſt under any calamitie, loe God himſelfe ſhewes thee the way, and that is this, Call upon me in the day of trouble, that is, pray to me, turne to me by prayer: that which he cals there Call upon me is here Turne to the Lord; they are both phraſes equivalent.
It is not only by precept, but it is ſet out by promiſe, the Scripture chalks out this by promiſe, take one for all 2 Chren. 7. That will ſuit with our occaſion, and this Scripture. There God makes this promiſe, If I ſhut heaven, that there be no raine, or if I command the locuſts to devoure the Land, or if I ſend the peſtilence that it break forth: If yet they ſhall turne to me, and ſeeke my face, and pray to me, and forſake their evill wayes, I will heare from Heaven, and pardon their ſins, and heale their Land. There could not be a more gracious promiſe, nor a more ample promiſe, it is not only in generall, if that my judgements ſhall break forth on them: for then, it may be, they would have wanted underſtanding to have applyed it in particular judgements: therefore God inſtances in ſuch, and ſuch judgements; they may ſtand for all; in time of famine, and drought, if there be no raine; and if becauſe there be no raine, there is no plentie; if they be not only in famine, but peſtilence, he ſets the meanes, whereby he will be induced to withdraw theſe judgements, If they ſeeke my face and turne to me, and call upon my name, and forſake their evill wayes. There are all the particulars of dutie. Then there are all the particulars of deliverance, I will heare from Heaven, and pardon their ſinnes, and heale their Land: that is, I will remove the judgements, and not only ſo; but take them to grace and favour, ſo, it is chalked out by promiſe as well as by precept.
Nay, not only by promiſe, but it is chalked out, by Teſtimonie and experience: take Davids experience for all, for David was one that ſhewed more experience of the knowledge of Gods wayes then any other.
Firſt, there is the experience of his owne perſon, 2 Sam. 22. When I was in diſtreſſe, I called upon the Lord, I cried to God, and he heard me out of his holy Temple, and my crie entred into his eares. See, David in diſtreſſe called upon the Lord, and he heard him.
If we will not believe his experience for himſelfe, let us ſee it for others. That he ſets down in diverſe pſalines in generall words, that The righteous crye and the Lord heares them, and delivers them from all their troubles. The order is this, when the righteous are in trouble, they crye to the Lord, and he heares them, and his hearing is his anſwer, and his anſwer is deliverance out of trouble.
See yet, if the generall will not ſerve; if Davids experience will not ſerve, ſee it in particular Saints, Pſal. 34. This poore man cryed to the Lord. It is worth obſerving, that David breakes out into ſuch an abruption of phraſe; he named none before, if he had ſpoken before of one of exceeding pietie, and predicated this of him, This pooro man, wee might ſay as the Eunuch to Philip, Doth the Prophet ſpeake this of himſelfe, or of ſome other man? but it is a phraſe ordinarie in the Pſalmes, therefore take notice of it; it is in another Pſalme, Her foundations are upon the holic hill; a man would wonder who he ſpeakes of; but he knew wee muſt needs underſtand it of the Church: therefore as in an holy rapture, and ſpeaking of Gods government of it, he ſaith Her foundations, ye know whom I ſpeake of. So in another Pſalme, the Lord heare thee in the day of trouble; one would have thought he had ſpoken of ſome body before, the Lord hear thee, thee afflicted poor ſoule, whoſoever, In the day of trouble, the Lord heare thee: ſo, This poore man. I know ſome interpret it in reference to Chriſt, therefore they make it a propheſie of Gods hearing of Chriſts prayer upon the croſſe, and in the garden; ſome of the antients interpret it ſo: but yet it runs more directly concerning righteous men, according to the phraſe of Scripture, This poore man; that is, any poore man, any righteous man: it is as much, as The righteous crie, and the Lord hears them: This psore man cried, and the Lord heard him; that is, whoſoever is in distreſſe, and perplexitie, if he ſeeke to God, God will heare him, and deliver him. Wee ſee it by experience.
And we may ſee it by example too. The examples are many in Scripture, I will inſtance only in three; that this hath alway been the courſe that the Saints of God, nay, that even wicked men have tooke in the time of calamitie, and diſtreſſe to flie to the Throne of grrace, and to turne to God by prayer. Moſes, when God ſayd he had a purpoſe to deſtroy the congregation of Iſrael, and conſume them in a moment, preſently he betakes himſelfe to his knees, and he ſpeakes to God, O Lord this people have committed a great ſinne: it was the courſe that David tooke too, when he ſaw the Angel of the Lord with his ſword drawn over Jeruſalem, readie to deſtroy it, It is I that have ſinned; it was the courſe that Hezekiah tooke, when he had a Meſſage of death brought to him, He turned to the wall, ſaith the Text, and ſaid to God, O Lord remember how I have walked before thee with a perfect heart: he turned to the Wall, that is, he ſequeſtred himſelf from earthly occaſions that he might Turne to the Lord, with more libertie of Spirit, and largeneſſe of heart. It was the courſe that Manaſſes tooke, that filled Jeruſalem with blood, when he was in chaines, and captivitie, and affliction, he turned to the Lord, and called upon him, and humbled himſelfe greatly: it was the courſe that the Prodigall tooke in the new Teſtament, when he had not bread to eate, he ſaith, I will goe to my Father, that is, I will turne to my Father, and ſay, Father I have ſinned againſt heaven, and before thee: we ſee it confirmed by example, there cannot be more ſaid.
To confirme it by reaſon: for this is the moſt eaſie, and the moſt equall, and the moſt ſucceſſefull, and moſt poſſible courſe of diverting any ill wee are in, or in danger of. It is the moſt equall and reaſonable courſe, becauſe God is the perſon that is provoked by us: he is the Judge that ſends the puniſhment, it is his Law that is broken, his name that is diſhonoured: to whom ſhould wee goe but to him that wee have provoked by our ſinnes?
It is not poſſible, that the turning away of judgement ſhould be by any other way, Vaine is the helpe of man: it is not in the Arme of fleſh, to ſave any one from that judgement that God ſends. There is no care, no providence, no foreſight of man can divert judgement: we muſt have recourſe to God.
And it is the moſt ſucceſſefull way of all other; no man can inſtance in any example of any ſoule that ever turned to God by prayer, in the time of diſtreſſe, but if God ſaw it needfull in his wiſedome to turne away plague or famine, he turned it away. Prayer is the moſt readie, and the moſt equall way.
And Prayer is the moſt eaſie way: can any man deſire to have a bleſſing upon eaſier tearmes, then to aske and have? to turn to God, and to have him turne to us? to turn to God, & have his judgements turned from us? that is the firſt Propoſition; there is no hope of turning away calamities over us, but by turning to God by Prayer.
Secondly, there is no hope of diverting judgements, but by turning to God by repentance; that is the ſecond, Turne to God by prayer, and turne to God by repentance, or elſe prayer will not ſerve without repentance, If I regard iniquitie in my heart, the Lord wll not heare my prayer. The prayer of ſinners is oft times accepted, but it is of penitent ſinners; but the prayer of ſinne never: the hands of the blaſphemer, and the eyes of the Adulterer, that looke to Heaven, God lookes with indignation upon ſuch hands, and eyes, and hearts; we muſt purge our hearts from wickedneſſe, if we will turne to God.
Theſe two cannot ſtand together, God and ſinne, as on the other ſide, pardon and impenitencie cannot ſtand together, becauſe pardon belongs to repentance: ſo ſinne and repentance cannot ſtand together, the one takes away the other: ſinne removes repentance, and repentance removes ſinne; ſinne makes a ſeperation betweene God and us, repentance knits us againe, the one deſtroyes the other; ſinne makes God turne from the purpoſe of of merciemercy; Your ſinnes have withheld good things from you: this I did to you, and would have done more, but for your tranſgreſſions: ſin makes God turn from the purpoſe of merciemercy; on the other ſide, repentance makes God turn from the purpoſe of judgement.
Laſtly, Sinne never meets with pardon, that is, impenitencie; though ſinne meet with pardon, impenitencie doth not: it ſets a man further from God then ſinne, when its firſt committed. It is worſe to goe on in ſinne, then to commit it: But repentance alway hath pardon.
Firſt, repentance never miſſeth of forgiveneſſe; if we turne to God, he is alway readie to turne to us. See in that place of the Pſalme. The Lord is nigh to all that call upon him, to thoſe that are of a broken heart, and he ſaves them that be of a contrite Spirt. Yet plainer in 2. Chron. 3. If ye will turne to the Lord, the Lord will not turne his face from you: yet againe, Amos 5. Hate the evill, and ſeeke the good, it may be the Lord will be gracious to the remnant of Joſeph, that is, peradventure he will.
Some may ſay, here is ſome hope, ſome comfort, but here is no aſſurance: there is no aſſurance in this place The Lord is nigh; he may be nigh, he is nigh to all, he may be nigh to me, but yet it may be he will not turne to me in merciemercy: it may be he may be too neare me, as when he ſends judgements, what comfort have I by that promiſe, the Lord is nigh? I have leſſe comfort by that, It may be he will turne. Is ſalvation promiſed with it may be? It may be God will be gratious? There is but little comfort in that, Turne from your evill wayes, and God will not turne away his face. He hath turned away his face alreadie, I would have him turne againe; he will not turne from me, but will he turne againe? I, but if thoſe places will not doe it, we will finde thoſe places that ſhall doe it to purpoſe, for though in the Pſalme he ſaith the Lord is nigh, yet in Iſa. 55. Let the wicked man forſake his way, and the unrighteous man his evill thoughts, well, and then forward, For he is readie to forgive, and will abundantly pardon. He will not only come nigh us, but forgive us, he will not only pardon us, but abundantly pardon. There is not only a little turning towards us, but a turning to us, and a turning in merciemercy, and in much merciemercy.
And againe, where it is ſaid, God will not turne his face from them, and in Jerem. 18. it is ſaid more plainly, he will not only, not turne from them, but he will directly to them. If I pronounce judgement againſt a Nation, if they turne from their evill wayes, and turne to me, I will repent of the evill I thought to bring upon them: God condiſcends not only to returne, but in our language he condiſcends; he cals upon us to repent, and he promiſeth to repent: it is impoſſible he ſhould repent properly, becauſe he cannot change, but his repenting is anſwerable to ours; if wee returne wicked man forſake he will turne from the evill of puniſhment, if we repent of our actions, he will repent of his purpoſe, if they turn to me, I will returne to them; there is more then not to turne from them.
Laſtly, where it is ſaid in Amos, It may be the Lord will be mercifull: in Ezek. 18. it is a certainty, God wil certainely be mercifull; If the wicked man forſake his wicked wayes, he ſhall ſurely live, and not dye. I will ſpare his life, he ſhall live and not dye: ſo you ſee plainly, God hath promiſed to turne, and to turne abundantly, and in merciemercy to the penitent heart that turnes to him. Thereupon thoſe Phraſes are ſo oft in Scripture, Zech. 1. Mall. 3. Turne to me, and I will turne to you: God conditions, I will come as farre to meet you, as you ſhall to meet me, I will take as much paines to ſave you, as you ſhall to ſave your ſelves, nay I will prevent you, I will turne to you firſt, and make you returne to me, turne to me that I may ſave you; God capitulates, as if it were an arbitration; how long will ye ſtand upon termes? I will condiſcend, let us meete one another halfe way, Turne to me: it is not for my good that I expect it, but for yours; turne to me, and I will turne to you.
And for your better incouragement, you ſee plainly that repentance alwayes meets with pardon of ſinne, and reverſion of judgements: the impenitent never meets with pardon, when a man continues in ſinne: in Ezek. 18. The righteous man if he forſake his righteouſneſſe, and betake himſelfe to a courſe of ſinne; as a wicked man when he converts, he ſhall live, and not dye: ſo a righteous man when he turnes to ſinne, he ſhall dye and not live; and The Lord will breake the hairie ſcalp off him that goes on in ſin; that is, the Lord will pour judgments, heavie judgements, that ſhall fetch off haire and head, and all; he will ſtrike him in his vitals: the Lord will breake the ſcalpe of him, not that commits, but that goes on in ſinne, that is, of impenitent men: it is impenitencie that brings judgements upon men, or Kingdomes; for a man to thinke that he may continue in ſinne, and yet God will turne away his judgements, it is preſumption: that is to make God a Lyar; it is to make God a breaker of his owne truth, and rule. Wee read that God turned, and had merciemercy, but they ſtill turned to him. For, that of Ahab, we reade that God ſayd concerning Ahab, that he would not bring the evill in Ahabs dayes, as he had threatned: but the Text ſaith, that Ahab humbled himſelfe. There is hope, it may be, ſaith Amos, and Ahab found it was ſo, he humbled himſelfe, and God turned from his judgement. Wee reade the ſame of Niniveh, when God denounced judgement againſt it, yet Forty dayes and Niniveh ſhall be deſtroyed, yet after, God gave them a longer time, forty dayes, and forty dayes, and forty yeares, even after his owne word was gone out: but withall, we reade that Niniveh turned from their ſinnes, and repented in ſackcloath and Aſhes: ſo we reade of Iſrael, Judg. 10. after God had denounced judgement, it is ſaid there, That God was grieved at the heart, becauſe of their oppreſſion; he began to repent, as when a man repents, there is griefe of heart joyned with repentance: ſo God, He was grieved at the heart, becauſe of Iſrael: but we reade that They put away their ſtrange gods, and confeſſed of themſelves that they had done wickedly.
There is an inſtance, 2 Chron. 12. of Rehoboam, God ſaith concerning him, and the Princes of Judah that he would not bring thoſe judgements, that he threatned againſt them, and that he would deliver them, and give them ſucceſſe; but wee reade withall, that they confeſſed their ſinnes before God, and ſaid, The Lord is righteous: ſtill where there is removing of judgement, there is leaving of ſinne, and there is humiliation, and repentance. Therefore we cannot gather, that becauſe God is mercifull to the penitent, he will to the impenitent; it is preſumption.
Secondly, it is a vaine thing, as well as a preſumptuous, to thinke that God will ceaſe correcting, if we do not ceaſe committing, to think that God ſhould change, that is not capable of change, that he ſhould change his purpoſe of judgement, that is immutable, and we not change our purpoſe of ſinne, and going on in ſinne, that are made of change. Tell me if itſtand not with reaſon that man ſhould change, that is made changeable, rather then wee ſhould hope, that God ſhould change, that is not capable of change? but then he is ſaid to change, when he changeth us, and makes us better; when men are under affliction, and he ſends them proſperitie; when men are under the weight of ſinne before, and he ſends them ſalvation; when he workes this change, God is ſaid to change: therefore the change muſt be on our part.
The conſideration of this makes me thinke, that this poyſoned arrow, that deſtroyes by night, and kils by day, this arrow of the peſtilence, that runs through our ſtreets, and Cities, and Townes, that takes ſo great a flight from the mother Cities, to the Daughter Cities, that flies in a moment, not only a few miles, but many, and picks out this Citie, and that Towne, and that Countrie, and this ſtreet in a Cicie, and this houſe in a ſtreet. It makes me thinke that that ſword will be made more ſharpe before God put it up, and that arrow head will be poyſoned more before God call it back: why? becauſe there is no thought of repenting: ſo farre are we from turning, that wee have not yet learned to play the Hypocrites; wee are not come ſo farre as the Phariſees; we are not come ſo farre as to diſſigure our faces. There is no man almoſt turnes his countenance, that turnes his eye to the ground. We are ſmitten, but we are not ſenſible, Gods hand preſſeth us, but we are not humbled: the Fan is ſent out, but we are not winnowed: wee are a corrupt floore, and a corrupt generation that goe on ſtill. We are out of the way, we, and our Princes, and Nobles, and as our fathers before us: ſo we have done evill, as Daniel ſaith, ſtill we are a rebellious people.
I may aske Chriſoſtomes queſtion, that he asked the people of Antioch; who is there among us all that his heart ſmites him? who is there among us all that once grieves for ſinne? that once ſmites on his Thigh, that makes his hand ſmite upon his breaſt, to recal himſelfe to turne to the Lord? Nay, wee may ſay, as the Prophet of the people of Iſraell, Jer. 3. I called, but they would not turne, and in Jer. 8. I hearkned and heard, to ſee if there were any that would leave their wicked wayes; but behold there was no man, they all went on in the imaginations of their owne hearts, and none ſaid, what have I done? Or as the houſe of Judah. Jerem. 18. I called to them for the forſaking of their ſinnes, but they gave me this anſwer, Nay, but as for us, we will walke in the deviſes if our hearts, and doe that which is delightfull in our owne eyes, and according to the imaginations of our owne Spirits. It is the anſwer that wee returne generally to God, though we ſay it not with our lips, we reſolve to walke according to the deviſes of our owne hearts: and what are thoſe? the deviſes of pride and vanitie, of fraud and iniquitie, and of lying, and reviling one another: and theſe are the devices of our owne hearts, not the deviſes of Gods Spirit, and of his law; and theſe are the anſwers that we returne, Nay, but we will walke according to the deviſes of our owne hearts.
I cannot tell into what principle I ſhall reſolve, what ſhould be the cauſe of ſo much impenitencie and hardnes. Were it ſo that God had ſet us hard conditions, I ſhould ceaſe to wonder, but the conditions are eaſie, it is but Turn to me. Were it that we were not ſenſible of theſe things, and heard not theſe doctrines in our eares, I ſhould not wonder: but we heare them, and harden our heart. It can be nothing but the Spirit of ſecuritie, and drowſineſſe, that Iſaiah ſpeakes of, that poſſeſſeth us, The Spirit of ſlumber is on them, and they have cloſed the eyes of their underſtanding. Wee ſleepe, and promiſe our ſelves good dayes, when God pronounceth evill. It were well if it were no more but a Spirit of ſlumber, there might be hope that we ſhould awake, but it is as a Spirit of deriſion, of ſcorne, like Job's horſe, that laughs at deſtruction, we laugh when our feare cometh: and as his horſe is deſcribed there; ſo men goe on in ſin, they ruſh into the battell, though they be to encounter with God, as if they were able to meet with judgements.
I have oft wondred, that upon all thoſe inducements to ſeeke heaven, and ſalvation, that men ſhould neglect it ſo much, and I ſee the reaſon is, becauſe men love life temporall, better then eternall: earth is heaven, this world is better then the other, yet that is ſome reaſon, becauſe this life hath ſom what ſenſible, and we are lead by ſenſe; it muſt be a heart of faith that lookes after the other life, ſenſible men will looke to this life.
But this I wonder at, that men ſhould not only love temporall life better then eternall, but that men ſhould love ſinne better then life. There is nothing that a man hath in this world better then life, he will part with skin for skin, arme after arme, thouſands after thouſands, with eye, and skin, and arme, and all to ſave his life; ſhall we be willing to part with thoſe, and not with ſinne after ſinne? were it once ſaid, and all that a man had committed, would he give for his life, it were ſomething, if we would part with ſinne after ſinne; no, but wee love ſinne beter then life, and that is the reaſon, though wee be in danger, we goe on in ſinne. Remember the voyce of him that calleth, God could not propound to you a more gracious way, turne by prayer and repentance. There are many bonds that will put us upon it.
The bond of nature cals upon us: all creatures turne to God, the inſenſible creatures; the Ravens, and Lyons, they turne to God, and ſeeke their meat of him; ſhall we be more inſenſible then they?
There is not only the bond of nature, but of obedience, God cals upon us to turne, we owe ſo much obedience to his command: we owe it in dutie, it is a dutie, God will make us come in by the lure of judgement whether we will, or no.
The bond of thankefulneſſe cals upon us: whatſoever we have is from God; the bleſſings of this life, and the hopes of a better, our health, and ſtrength, and meanes, and countenance, our wits and comforts, the hope of ſalvation, and the hope of the pardon of ſinne, all is from God: by the bond of thankefulneſſe, let us turne to him that gives us all, that is the fountaine of all bleſſings, we have none but from him.
Further, there is the bond of neceſſitie, that if we turne not to God, we can turne no where; if he take away his countenance, we are conſumed into our firſt duſt: and it were well if wee were reſolved into that, but wee are turned into Hel, when God takes away the light of his countenance; Hell is where God is not; O! whether ſhall I turne ſaith Bernard, that I may turne to the Lord, whither ſhall I goe but to thee? ſay the Diſciples, Thou haſt the words of eternall life: whom have I in heaven but thee, or what in earth in compariſon of …? whether ſhall we flie from God? if we cannot flie …rom him, there is a bond of neceſſitie that we returne to him. If there were no love neceſſitie ſhould conſtraine us to turne to God.
Againe, there is the bond of congruitie: God turnes to us, and he turnes firſt; and he turnes woing, and beſeeching, and intreating, that we would returne to him, and love our ſelves: if wee will not love God, yet let us love our ſelves, and conform to Gods gracious affection, that ſupreame Majeſtie, that is pleaſed to deſcend from that high Throne, to turne to ſinfull man, and to call upon him; and he turnes to us now when he ſpeakes to us, and he turnes to us ever in granting our Prayers, and in exerciſing his long-ſuffering daily; that bond of congruitie, ſhould make us turne. Yet that is not all.
There is the bond of experience in our ſelves, that when we have turned to him heretofore, he hath turned to us in merciemercy; when we have been in trouble, wee have prayed, and he hath heard us, wee have confeſſed our ſinns, and he hath given us pardon, things have ſucceeded well.
Nay, there is the bond of example, ſee it in many holie, and wicked men, there was never any that returned, to God, Rehoboam, Manaſſes, who not? the Prodigall, the Publican when he returned; no ſooner he thought of turning to God, but God turned to him. We have that bond of incouragement to move us.
There is the bond alſo of hope; hope is grounded on the promiſe of God; he hath promiſed to turne if we turne.
Laſtly, there is the bond of feare to prevaile, if love will not, feare may prevaile: let that bond move us; that is a great obligation; we are in danger, if wee turne not, he hath Whet … ſword, and bent his bow, he hath prepared the inſtruments of death: he ſtill hovers to ſee if we will returne, and he forbeares; and though we have been deſperate in committing ſinne, let us not be deſperate in impenitencie; and though wee have been unhappie in ſinning, let us be happie in returning.
For ſimplie ſpeaking, ſinne is not ſo damnable, as going on in ſinne, it is not ſo fatall and mortall to ſinne, as to cotinue and goe on in ſinne. As it is with health and phiſicke, a man were better want health, then want phiſicke, if a man want health, there is hope of recoverie if he have phiſick; but if he want phiſick, there is no hope of recoverie. So, repentance is the phiſick, ſinne is the diſeaſe, it is not ſo much danger to ſinne, as to be impenitent: repentance that is the phyſick; if a man ſin, there is a way to pardon, but if he be impenitent, there is no pardon; impenitencie excludes pardon. Therefore feare ſhould make us turne to God.
Impenitencie is that only ſinne, that is damnable, and mortal: impenitency is that that ſhuts the pits mouth: impenitency is that that ſettles us on our lees, that hardens our hearts, and makes God abſent himſelfe for ever, it makes judgements irrevokeable; impenitencie ſeales up the den of the Lyons, it rols the ſtone to the doore, of the Sepulcher, it leaves no poſſibilitie of forgiveneſſe; it makes ſinne infinite, and uncureable. Therefore let us not drowne our ſelves in that eſtate, that will ſhut us out from all hope, not only of having judgement diverted, but of having ſinne pardoned. O! it is a theame that we ſhould alway thinke of, and never end ſpeaking of: it is the ſumme of the Law, and of the Goſpell; the effect of Gods grace, & of his puniſhments, it is that that God expects at all times, from the beſt men, from the moſt wicked men.
Therefore to ſhut up all with that excellent ſpeech of Zephanie, Zeph. 1. Gather your ſelves together, O Nation not deſired. It ſuits well with us thus far, gather your ſelves together, O Nation not deſired. We are a Nation not deſired, as the caſe ſtands: What then? Forſake your evill wayes, leave your ſins, turn from your iniquities, and ſeeke Gods face, it may be you ſhall be hid in the day of the Lords anger.
There is another, It may be, like that of Amos, it may be you ſhall be hid, it is true now, it is but it may be. It may be the day is paſt, the day of returning. Time was when there was more then probabilitie; it is to be feared now God is gone too farre, he hath wreſtled ſo long, that he will not be now intreated; yet for all that, yet it may be, peradventure God will turne; we know not, he is rich in merciemercy, let us not be wanting to our ſelves; if that ſucceed not that he returne from this plague, yet he will turne from his wrath, to thoſe that feare him.
Let it be done with one conſent; all the people as one man, with one mind, and voyce, turne from ſinne, if there be any prophane, let him turne from blaſpheming Gods name, if there be any Drunkards of Ephraim, let them turne from their revelling; and not only Drunkards, but Sippers, that tipple, and waſt their time and credit, and dream over the pot; thoſe are worſe then Drunkards; for they doe but waſt that estate they have before men, but the other waſt that precious time, that they ſhould get ſalvation in, their hearts are after wine: if there be any that neigh after their neighbours wives, any adulterous ſeed, any that have hands of blood and oppreſſion, thoſe that grind the faces of the poor, thoſe that have fingers of coveteouſneſſe; men that have fraudulent hands, that practiſe the myſteries of their Trade, let them turne from their evill wayes, Gather your ſelves together, O Nation not deſired; forſake your ſinnes, and come to the Lord, It may be you ſhall be hid in the day of the Lords anger. That is the ſumme of this exhortation to this firſt dutie that the Prophet gives in theſe words; Turne to the Lord, and in turning, Take to you words.