The valley of vision, or A clear sight of sundry sacred truths.: Delivered in twenty-one sermons; by that learned and reverend divine, Richard Holsvvorth, Dr. in Divinity, sometimes Vice-Chancellor of Cambridge, Master of Emanuel Colledge, and late preacher at Peters Poore in London. The particular titles and texts are set downe in the next leafe.

SERMON I. (Book 1)

Hosea. 14.2.

Take with you words, and turne to the Lord, say unto him, take away all iniquitie, and receive us gra∣tiously: so will we render the calues of our lips.

THis Text is able to make a dumb man elo∣quent, to set open the doore of utte∣rance, 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 a∣mong 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 up∣on 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 lon∣ger; 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 Pro∣phet 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 obser∣veable; a double excitement; an excitement to duty of acti∣on, Turne to the Lord; an excitement to the duty of elocuti∣on, 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 mer∣cies 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 Pro∣phet 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 day∣ly, 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 lear∣ned 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 oc∣casion 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 mi∣series; yet there was opportunitie to avert the captivitie: he speakes to them therefore, that they would bethinke them∣selves; that God might turne his purpose of the captivi∣tie, 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 du∣tie that is here, to which the Prophet exhorts them: for to one of these two, it must needs be referred; either to pray∣er, 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: other∣wise for conversion is but halfe the worke of repentance. Repen∣tance 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 repen∣tance; and aversion from sinne, as that that alway accom∣panies 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 contriti∣on, 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 mercie; 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, perswa∣sive words, that God would be reconciled: both the peni∣tent unloads himselfe this way, and the devout heart he

enlarg eth himselfe, both take words. It agrees to the co∣herence.

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 obser∣ved 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 tur∣ning, 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 ele∣vation 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 be∣fore God, the Knees are turned by bowing before his foote∣stoole, 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 quan∣titie, or dimensions of it. Though repentance bring a change in that sometimes, when it brings the bodie to meagernes and py∣ning: 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 un∣derstanding before, is turned to light; a servile will is now turned to libertie; rebellious affections are turned now to obe∣dience; a hard heart is turned to softnesse and meeknesse: and so in the bodie, the eye of wantonesse is turned to an eye of cha∣stitie; 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 Chri∣stian 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 main∣taine 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, al∣most; he was wambling; he could finde in his heart to

turne, but he was loath to leave his sinnes. But it is other∣wise with a true penitent; as he turnes in earnest, so he la∣bours 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 Israe∣lite; 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 op∣position 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 repen∣tance

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 on∣ly at the glorie of God; that wee may glorisie God in the latter part of our life, as we have dishonoured him in the for∣mer: 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 se∣cond 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 righ∣teousnesse is drawne over me; shall I take my old raggs againe? shall I take that which I have put off? I have ba∣thed my feet, my affections; I have washed my hands in in∣nocencie; I have washed my heart in the laver of epen∣tance, 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 a∣gaine: 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: repen∣tance 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 a∣rise 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 punish∣ment, 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 ca∣lamitie, 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 equi∣valent.

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 Scrip∣ture. 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 apply∣ed 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 Testi∣monie and experience: take Davids experience for all, for David was one that shewed more experience of the know∣ledge 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 experi∣ence 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 prophe∣sie 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 ca∣lamitie, 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 con∣sume

them in a moment, presently he betakes himselfe to his knees, and he speakes to God, O Lord this peo∣ple have committed a great sinne: it was the course that Da∣vid 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 Prodi∣gall 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 dan∣ger of. It is the most equall and reasonable course, be∣cause God is the person that is provoked by us: he is the Judge that sends the punishment, it is his Law that is bro∣ken, 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 judge∣ment 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 tur∣ned 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 to∣gether, because pardon belongs to repentance: so sinne and repentance cannot stand together, the one takes a∣way the other: sinne removes repentance, and repen∣tance 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 mercie; 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 mercie; on the other side, repentance makes God turn from the purpose of judgement.

Lastly, Sinne never meets with pardon, that is, impe∣nitencie; 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 Jo∣seph, 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 mercie: 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 al∣readie, 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 mercie, and in much mercie.

And againe, where it is said, God will not turne his face from them, and in Jerem. 18. it is said more plain∣ly, he will not only, not turne from them, but he will directly to them. If I pronounce judgement against a Na∣tion, 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 promi∣seth to repent: it is impossible he should repent proper∣ly, because he cannot change, but his repenting is an∣swerable 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 wic∣ked 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 mercie 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 conditi∣ons, 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 capitu∣lates, 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 plain∣ly 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 righteous∣nesse, and betake himselfe to a course of sinne; as a wic∣ked 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 mercie, 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 threat∣ned: 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 sack∣cloath 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 a∣way 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. There∣fore we cannot gather, that because God is mercifull to the penitent, he will to the impenitent; it is pre∣sumption.

Secondly, it is a vaine thing, as well as a presumptu∣ous, 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 rea∣son 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 al∣most 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 him∣selfe 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 ima∣ginations 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 hard∣nes. 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 af∣ter sinne? were it once said, and all that a man had com∣mitted, 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, whi∣ther 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 besee∣ching, 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 mercie; 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 suc∣ceeded well.

Nay, there is the bond of example, see it in many ho∣lie, 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 turn∣ing 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 despe∣rate in impenitencie; and though wee have been unhappie in sinning, let us be happie in retur∣ning.

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 phi∣sicke, 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 di∣sease, it is not so much danger to sinne, as to be impeni∣tent: repentance that is the physick; if a man sin, there is a way to pardon, but if he be impenitent, there is no par∣don; 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: im∣penitency 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 to∣gether, 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 mercie, 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 co∣veteousnesse; 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 desi∣red; 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.