REPENTANCE AND PRAYER: OR, The two Fundamental Pillars of the NATION. BEING The substance of Four Sermons preached at St. Peter's Poor, London.  
By that Famous and Reverend Divine RALPH BROWNRIGGE, Formerly Vice-Chancelour of Cambridge, and lately Lord Bishop of Exeter.  Rev. 14.13.— Blessed are the dead which die in the Lord, from henceforth, yea saith the spirit, that they may rest from their labours, and their works do follow them. 
LONDON, Printed for Thomas Riland, and are to be sold at the Hand and Bible in Ducklane. 1660.   

To the READER:  
Christian READER,  
BEing unwilling the Nation should be deprived of so great a benefit as the works of so eminently learned and pious a Divine, as this our reverend Author: I could not but (in charity to thee, and in duty to our Authors sacred memory) offer to public view these Four ensuing Sermons: being preached at St. Peter's Poor London, when that famous Pillar of the Church, Dr. Holsworth was Preacher there. As for the Subject matter of them, it's principally concerning the Duties of Repentance and Prayer, the two Fundamental Doctrines, which every individual Christian, and the whole Nation in general aught to put in practice; which duties as they were then Seasonably preached, so I hope they will be now as opportunely published; this being an Age, wherein there is so much want of both. I shall not need to expatiate myself, in giving thee a character of our worthy Author, be being so generally known: I question not but the benefit which thou shalt reap by reading them, will answer the fervent desires of him who is  
Thine in the Lord J. K.   

The Texts of the four Sermons.  JOEL 2.14. WHo knoweth if he will return and repent and leave a blessing behind him, even a meat-offering and a drink-offering unto the Lord our God. PSALMS, 78. vers. 34, 35, 36, 37. When he slew them, than they sought him and turned them early, and enquired aster God, and they remembered that God was their strength, and that the high God was their Redeemer; nevertheless they did but flatter him with their mouth, and dissembled with him in their tongue, for their heart was not whole with him, neither continued they steadfast in his covenant. LUKE 22. verse 31, 32. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have p●ayed for thee, that thy faith fail not; and when thou art converted, strengthen thy Brethren. LUKE 11.13. If ye then, being evil; know how to give good gifts unto your Children; how much more shall your heavenly Father give the holy Spirit to them that ask him?  
Joel. 2.14. 
In Jejunio Publico.  Who knoweth if he will return and repent and leave a blessing behind him, even a meat-offering and a drink-offering unto the Lord our God. 
THis prophecy of Joel. 14. It was directed to the Kingdom of Judah in the reign of Hezekiah and Manasses, after the great overthrow which God brought upon the other ten Tribes, by the King of Asyria, and in it the Prophet foretells the Captivity of Babylon, threatens a great Judgement and destruction upon the whole Land.  
And this Judgement it is described under the representation of an army, and that army of Locusts, either thereby intimating a succession of two sorts of judgements; First of Famine, by a dreadful swarm of noisome Locusts, that should consume the fruit of the earth. the Second is of war, by the power of the Chaldaeans that should waste and destroy Judah and Jerusalem, and carry them away Captive to Babylon.  
These two, the break of the staff of bread, or sending amongst them the Sword of the enemy which are Gods two puissant armies against a sinful Nation: or otherwise, the Army of Locusts, betoken but one Judgement, either that of Locusts, noisome vermin shall come upon their Land like a mighty Army, he destroyed Egypt with such an Army, and verse. 25. God himself calls them his great Army or else it signifies the Army of the Chaldeans, and they shall come upon the Land like a swarm of Locusts to waste and destroy.  
Thus the Egyptians and Assyrians, are compared to Bees and Flies, Isa. 7.18. God shall hisse for them, and they shall come flying, and light upon the Land of Judah, take them either way, the one is a fit resemblance and type of the other, the Locust they are God's Army, they shall come in battle array and make spoil of the Land; or otherwise, the Chaldeans they are as a swarm of Locusts, their enemies shall break in upon them like Caterpillars and Locusts, and shall waste and consume, as those creatures do without any resistance. This judgement being denounced against them, the Prophet calls the Jews to repentance, that being the only possible means to divert this judgement.  
Flesh and blood indeed, when we heat of Armies of enemies, cast about for o●her ways to defend them; this seeking ●o God by repentance, and casting our ●elves upon his help, they have no list to 〈◊〉; when the Assyrians assaulted Judah, God offered King Ahaz, this help, no, he ●ould not trouble God, he would not ●empt the Lord forsooth, he was so modest as not to be beholden to God for a● deliverance; any other way would please him better, as Dominicus Soto tells us, of a ridiculous and superstitious practice i● Spain, to drive away Locusts, when those swarms, annoyed the Country, the country people would enter an action against the● in their Courts; and Proctors and Advocates, were assigned to plead for them and then the Judge, he sentenced them and did excommunicate and accurs● them.  
Sure all others means without this 〈◊〉 repentance are of no use, mere charms and mock-helps; neither Caterpillar nor Chaldeans, Armies of Locusts, 〈◊〉 swarms of enemies, can be driven bac● but by repentance; so than the purpose of the Prophet in this Chapter to call them to repentance, and he prescribes repentance suitable to their condition;  
First to the condition of their si● their sins were general and national they had all corrupted their ways.  
Secondly the judgement threate● that was general, an overflowing sw●● as Isaiah calls it. Isa. 28.15. Sword go through the Land: Ezek. 14.17. An end is coming upon the four corners of the Land. Ezek. 7.2. Now sure the Plaster must be as broad as the sore.  
First. So accordingly he invites to a general and national humiliation, it was to be proclaimed by the sound of the Trumpet, vers. 15. not by a knock at a private man's door, the trumpet was to call together the whole congregation, Num. 10.2. And if ye look to the first ●erse of this 2 Chap. of Joel, than the judgement comes with a trumpet, it sounds an alarm, it threatens all the inhabitans of the Land; if God threatens with a trumpet, we must call to repentance with a trumpet; with as loud and shrill a sound, that the whole nation may be warned; it must be Zephanies humiliation, Zeph. 2.1, 2. Gather yourselves together, O Nation not to be desired, it must be like the fast of expiation, which was the yearly fast in Israel, all must numble themselves, it is a day of atonement, Levit. 23.28, 29. For to make an atonement for you before the Lord your God whatsoever soul it shall be that shall not be afflicted, in the same day he shall be cut off from among his people; personal, and private humiliation, is not of that prevailing efficacy in general danger; God tells the Jews that the prayers of two or three, though never so righteous men, Ezek. 14.14. As Noah, Daniel, and Job, should not divert a judgement from a whole Nation, they might escape themselves; but if the Nation repent not, the whole Land should perish; there is more must go to the removing of a general judgement; we may spit out a spark, or one man's diligence may quench a small fire, but when a whole Town is on fire, every man must bring his Bucket. One man's prayer to remove a National Judgement, is as if we go about to quench a raging fire by sprinkling a little water out of a casting bottle; see this practised by the Jews, 1 Sam. 7.2. all the house of Israel lamented before the Lord, and see how they expressed and testified it, verse the 6. they gathered together to Mispah, and draw water, and poured it out before the Lord, and fasted on that day, and said there, we have sinned against the Lord, their eyes were as buckets, their heads fountains of tears.  
And is not a fire kindled amongst us, how many smoking firebrands are scattered through the Land, we may say of our present sad condition as our Prophet Joel speaks, Joel. 1.2. Hear this you old men and give ear all the Inhabitants of the Land, hath this been in your days, or in the days of your fathers, who can remember such distractions in our kingdom, when did this kingdom shake and totter as now it doth; first troubles in the North, when that's quenched, the flame breaks out in Ireland, sparks scattered amongst ourselves, as Ezekiel prophesies, mischief shall come upon mischief, and rumour shall come upon rumour, Ezek. 7.26. Thus out humiliation should be general, and as it must be general humiliation, so secondly it must be solemn by the help of a fast not to eat the bread of men.  
First to testify our inward sorrow, the body must be afflicted.  
Secondly, by this solemn fast to protest our unworthiness of the least support of life or refreshing, not worthy of the portion (of Whelps) of the crumbs that fall from the table.  
Thirdly, to express our earnestness and importunity of prayer, and calling upon God, that we will lie prostrate before God, take no denial, not eat bread till he granted our petitions, as Saul vowed, not once to eat till he had obtained his victory; as David vowed, not to sleep or slumber till he had effected his desire, now this duty of repentance and humiliation, it is pressed upon them by a double motive; the first is the denouncing of judgement, and that not barely foretold, but exactly described in a dreadful manner the more to affect them; God musters up his force and sets them in battle array, from the 2. verse to the 12. the Chariots of God are 20. thousand, even thousand of judgements, and the Lord is among them to turn the battle to the gate, ah, this will work fear, and fear is a good ingredient to repentance; thus he urges his people to repentance by the presenting of terrors; Amos 4.12. Therefore thus will I do unto thee O Israel, and because I will do this unto thee prepare to meet thy God O Israel; thus Habbakuk was afflicted with the threaten of judgement ch. 3.16. when I heard my belly trembled, my lips quivered at the voice, rottenness entered into my bones, and I trembled in myself; God looks for this submission, that we should be startled at his judgements, the Lion hath roared who will not fear, Amos the 3.8. moved with fear, that's one motive, and that drives us to repentance.  
But then he adds a second, and that's hope that draws us to repentance; repentance it is a compounded thing of fear and hope, it takes motives, both from Law and Gospel, and yet it works most kindly by Evangelicall means, that's hope of mercy, and that is the motive in my text, quis novit, who knows, so that the former was an affrightment to repentance, this in my text is an encouragement to repentance upon hope of mercy, and in it observe two things.  
First the matter of their hope.  
Secondly the measure of their hope.  
First see the matter of their hope and in it, there are 4 particulars.  
First, the matter of their hope is, their regaining of God's favour, he will return.  
Secondly the recalling of his judgements, he will repent.  
Thirdly, the renewing of his mercies, he will leave a blessing behind him.  
Fourthly, the reestablishment of his worship amongst them, a meat offering and a drink-offering to the Lord our God, that's the first thing, the matter of their hope. The second thing is the measure of their hope, and that's somewhat strange, it is very considerable, it is quis novit who knows. Come we to the matter of their hope.  
The first is regaining of God's favour, that he will return, his turning away signifies his displeasure, that he hath no delight in us, but is provoked and offended; his returning to us, it is the renewing of his favour, and of his good will towards us when he vouchsafes us his presence, and rests amongst us, so then for the understanding the nature of this mercy, this return of God will afford us these Considerations.  
First, it is the main happiness of a nation to enjoy God's presence, to have him dwell amongst us.  
Secondly, it is the bitter fruit of sin that causes God to withdraw his presence and to turn away from us.  
Thirdly, it is the blessed fruit of repentance that recovers God's presence, causes God to return graciously to us.  
First I say it is the main happiness of a Nation to enjoy God's presence, to have him dwell amongst us, this happiness by God's presence will appear by three great advantages which his presence, and abode, brings a people.  
The first advantage is, God's presence and abode with a people it is the holiness of a Nation, where he dwells and vouchsafes his presence, that people by virtue of that presence becomes an holy Nation, all Holiness comes by participation it is not inbred in us, but derived from him who is holiness itself, and participation comes by union with him, a people near to him are an holy people, he is the Holy one of Israel, and by that near relation, they are made an holy people to the Lord their God, Deut. 7.6. We see that this presence of God makes a people holy, even by that legal and cerimoniall holiness amongst the Jews.  
First the Land of Israel it was called an holy Land, because God dwelled in it, and vouchsafed his presence in it; he would not have it polluted or defiled; defile not the Land which ye shall inhabit, wherein I dwell, for I the Lord dwell amongst the Children of Israel, Num. 35.34.  
2 Jerusalem it is called an holy City because it was the city of the great King, God dwelled in her palaces, therefore it was accounted a sacred, and a holy City, the Temple, because his name dwelled there, 2 Chron. 7.16. I have sanctified this house that my name may be there for ever. All other Nations because God was estranged from them, were an unclean people, every other Land a polluted Land; here is one great excellency a Nation gains by retaining of God amongst them, they were more to God than all other Nations in the world, a kingdom of Priests and an holy Nation; thus we see God promises to dwell in the midst of Zion, Zech. 2.10. And then he tells them (in the 12th verse) that he will inherit Judah his portion in in the holy Land; for this cause the unclean were to be put out of the Camp of Israel, Num. 5.3. That they defile not their Camp in the midst whereof God did dwell; while we retain his presence amongst us, we are unholy people; but if we cause him to departed, we are as the uncircumcised and a profane people.  
2. A second advantage of God's presence is, that it is the glory of a Nation, it is the high dignity and renown, and honour of a people that God abides with them, as St Paul speaks, Rom. 3.1. What advantage then hath the Jew, what is this dignity in having God so near them? much every way, thus Moses sets out the dignity of the Jews from the near reference 'twixt God and them, Deut. 26.18. God hath avouched thee this day to be his peculiar people, & to make thee high above all Nations which he hath made, in praise, and in name, and in honour, this nearness of his presence he compares (in the 13. of Jeremy, the 11. verse) to a girdle, cleaving to his loins; as a girdle cleaves to the loins of a man, so have I caused thee to cleave unto me, that they might be unto me for a people, & for a name, and for a praise & for a glory: So likewise, Isa. 43.4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee; when God reckons up the dignities of his people, this is the main, of Zion, it shall be said that he was born in her; thus Moses reminds the Israelites, wherein their dignity consisted, Deut. 10.21. He is thy praise, and he is thy God; many titles of honour amongst men, but this is the truly honourable title that we have a God near to us, Deut. 4.7. What Nation is there so great who hath God so nigh unto them, as the Lord our God is to us; while he vouchsafed his presence to them, how renowned were they, when he withdrew himself and cast them off, then were they a vile people? the hatred and scorn and hissing of all Nations.  
A third advantage, that God's presence brings, it is the strength and safety of a Nation, Psalm 46.5. God is in the midst of her, therefore shall she not be moved; Balaam could not fasten a curse upon Israel while God was amongst them, and this encouraged the people of Israel against the Canaanites, Numb. 14.9. Their defence is departed from them, and the Lord is with us, fear them not, though Giants and Cities walled up to heaven, yet fear them not. So Moses incourages them, Deut. 4.21. Thou shalt not be affrighted at them, for the Lord thy God is among you, a mighty God and terrible. And so on the contrary, when the people would needs go up to fight against the Canaanites, Numb. 14.42. Moses dissuaded them, God had then withdrawn himself, Go not up, for the Lord is not among you, Samson witted not that God was departed from him, Moses laments when God said he would not go with them; so the Psalmist, Thou goest not forth with our Armies, his presence is our Palladium, our shield and rock, the shields of the earth belong unto God; well than if such good comes from God's presence amongst us, it is worth the iniquity, wherein doth this presence of God consist, how is he said and known to dwell in a Nation? Go● hath a manifold presence.  
First his substantial presence, so he 〈◊〉 present in all places, he fills heaven an● earth, Jer. 23.24. The heaven of he●●vens cannot contain him saith Solomon Stand in awe of him, he is in all places.  
Secondly, he hath a glorious presence there where his glory and Majesty mos● appears, that's in the heavens, I wil● dwell in the high and holy place, Heaven i● his Throne.  
Thirdly, he hath a powerful presence, when he manifest● himself by any remarkable work, thus the Israelites questioned his presence when they were in want, is the Lord among us yea or no? jacob's vision made him say, God was in this place.  
Fourthly, he hath a gratiou, presence by which he dwells amongst us, I that gracious, and merciful, and beneficial presence is that we speak of, there where he dwells.  
First, God dwells in a Nation which he chooses to be his peculiar people, th● people of his Covenant and Worship, a● David said, the Lord hath chosen Jacob to be his inheritance, thus Hosea calls the Nation and Country of the Jews, Hosea 9.3. the Lords Land, and the world is his by dominion; but by special purchase and possession; so the Church is his, that's like the Lords Demeans.  
Secondly the place of God's delight, that's the residence of his presence, delight fixes a man to his abode, when we are such a people that God takes pleasure in us, Here will I dwell for I have a delight in it, Psalm 132.23, 14. The Lord hath chosen Zion, he hath desired it for his habitation, here will I dwell.  
Thirdly there we are to reckon of God's presence, where he settles his family; that's the usual place of presence and abode, where we see God gathers to himself a Church, is daily collecting to himself a people to know him and worship him; there we may conclude that God vouchsafes his presence, Christ is thus described to walk amongst the seven golden Candlesticks, Rev. 1.13. where it may be said of a people or place as God said of Corinth, Acts 18.10. I have much people in this City, many names amongst you, there resolve that God is present; when they grow thinner and thinner, God is removing.  
Fourthly, There we conclude is a place of presence and abode, where a man bestows most cost, a Lord will keep up all his possessions, so doth God the world, but his choicest care is for his Mansion-house; do we see a people enriched with his choicest blessings, his eyes are over them continually, no favour too dear for them, sure God dwells amongst such a people.  
Fifthly, a man is said to dwell where his abode is most constantly; Sometimes God makes in his progress, some excursions into other places, as he did to Ninive by Jonah, he may be sometimes as a wayfaring man that lodges for a night, Jer. 14.18. Some rare tokens of presence; but where his Ordinances are constantly, and he fixes them, that's the place of his presence, we have done with the first, his presence it is the happiness of a Nation.  
Secondly, consider, it is the bitter fruit of sin, that causes God to withdraw his presence, and to turn away from us; this is the malignanant effect of sin in general, that is parts God and us, causes him to withdraw and turn away from us, his delight is to be in the habitable world, to be amongst the sons of men, but sin and wickedness causes him to withdraw and estrange himself from us, thus Cain complained, Gen. 4.14. I am cast away from thy face, So Saul upon his disobedience cried out, 1 Sam. 28.15. God is departed from me; it was the woeful condition of all mankind, that by nature we are strangers from God, nay without God in the world, so Paul tells them at Lystra, that God suffered all Nations to walk in their own ways, never owned or regarded them, our sins separate twixt God and us.  
Secondly, not only the world of wicked men reap this fruit by their sin, but Gods own people find this uncomfortable desertion, when they grievonsly offended, he turns away from them, this Moses shown them a visible resemblance of, Exod. 33.7. the people there had sinned against God, than it is said, Moses took the Tabernacle and pitched it without the Camp, afar off from the Camp; thereby signifying God's displeasure against them, and his departure from them, as appears, the Tabernacle was to be in the midst of the Host; but he was offended and withdrew himself.  
Thirdly, may not only his visible Church, but even his darling Saints find this woeful effect, that their sins brings upon them, that God stands aloof off, and withdraws from them; how often doth David mourn for this, and pray against it, Psalm 10.1. Why standest thou afar off O Lord, Why hidest thou thyself in time of trouble, Psalm 38.21. Forsake me not O Lord, O be not far from me, upon his sin of adultery, O cast me not away from thy presence, this the Saints find often & feel if they turn unto folly, God stands afar off, not to hear them, nor to help them, not to own them; Tertullian gives a reason, the holy spirit is a delicate thing, it will not rest in a defiled soul.  
Fourthly, especially some sins of his people are of higher provocation, set him off from us.  
First, as blood, and oppression and violence, that cast off Cain; so God says he would remove Judah out of his sight for the bloodshed of Manasses, When you make long prayers I will not hear you, your hands are full of blood, Isa. 1.15. verse.  
Secondly, a secure neglect of Gods offers of grace, that turns him from us, when he stretches out his hands to us, and we will not come into him, than said God I will get me to my own place. This cost the Spouse sorrow, when Christ knocked, and she refused to open, Cant. 5.6. At last I opened to my beloved, but my beloved had withdrawn himself, and was gone.  
3 Thirdly, falseness in his covenant, or●upting of his Religion, that turns him ●rom us: So what that works, Zach. 11. ●. My soul loathed them and their soul also abhorred me, it was the casting off of the israelites, Psal 106.39.40. They were de●led with their own works, and went a hooing with their own inventions, than he abhorred his own inhetitance; it made him forsake the tabernacle in Shilo, the tent which he had pitched amongst them, 78.60.  
Fourthly, incorrigiblness in the use of the means of reformation, when God strives with them and they resist him, it was the case of the old world; his spirit should strive no more with them, but he cast them off. They rebelled against him and vexed his holy spirit. Isa. 63.10. Therefore he was turned to be their enemy and he fought against them, thus God is giving over Judah as desperate, Isa. 1.5. Why should ye be smitten any more.  
Thirdly, consider it is the blessed fruit of repentance, that it can recover God presence, causeth him to return graciously to us; when I name repentance, I understand, a real, cordial, spiritual repentance, that, and that only can regain God's favour, and return him to us; tha● you may the better acquaint your self with this necessary and sovereign duty not to enter into any large discourse o● the nature of it, this solemn repentance will require of you these three actions.  
First, humiliation; Secondly, lamentation and deprecation; Thirdly, reformation.  
I will exemple to you out of the repentance of the Ninivites.  
First, they put themselves to great humiliation, the King himself risen from his throne, laid his robes from him, and covered him with sackcloth, and sat in ashes, nay, man and beast were covered with sackcloth, prostrating, & debasing themselves before an angry God; we must put our mouths in the dust, to be ashamed, and abashed, and abhor ourselves in dust and ashes; that's their humiliation.  
Secondly, their lamentation or deprecation, they cried mightily unto God; Jonah 3. verse 8. The spirit of lamentation and supplication must abound in us; not ordinary perfunctory prayers, but we must strive and wrestle in prayer, as it is said of Jacob how he prevailed with God, he had power over the Angel and prevailed, he wept and made supplication unto him, Hosea. 12.4.17. This God prescribes to the Priests, let the Priests the Ministers of the Lord weep between the Porch and the Altar, and say spare thy people O Lord.  
Thirdly, their reformation, that's a main point in the Ninivits' repentance, let them every one turn from his evil way, and from the violence that is in their hands, violence that was the sin of Nineveh, it was an oppressing people, it was that which mainly prevailed with God, see verse the 10. God saw their works that they turned from their evil way, and God repent, he saw their humiliation, he heard their lamentation, but yet that which pleased him best was their reformation; that's the fat of the sacrifice; is this the fast that I have required or chosen, a day for a man to afflict his soul, to bow down his head like a bull rush, and to spread sackcloth and ashes under him; is not this the fast that I have chosen, to lose the bands of wickedness, to let the oppressed go free, Isa. 58.5.6. Such repentance is like to prevail with him, let him be turned away he will draw near to us and vouchsafe us his presence, see two places, Psal. 38.18. The Lord is nigh unto them that are of a broken heart, & saves all such as be of a contrite spirit, Isa. 57.15. I dwell in the high and holy place, with him also that is of a contrite spirit, revive the spirit of the humble.  
First, repentance so pleases him that the very thoughts and intendments of repentance prevail with him, thus David found it: Psalm 32.5. I said I will confess my sins unto the Lord, and thou forgavest the iniquity of my sin, so God promised before you speak, I will hear and answer you.  
Secondly, the imperfect acts of repentance prevail with him, if true and sincere though not according to the purification of the sanctuary, David cries out I have sinned, presently God absolves him.  
Thirdly, nay God is so propitious to repentance, that even outward repentance (if it be serious) hath some good success with him for the escaping of temporal judgements; Ahab was a wicked man, his sorrow was not for sin, but for fear of punishment, yet God passed by him for that time upon his humiliation; so the Israelites repentance, Psalm 78. Was an unsound repentance, yet upon that he was so merciful that he would not destroy them.  
First reason, it is the property of a gracious nature to relent upon submission and deprecation, not to be implacable and revengeful, it is so with men, how much more is God graciously inclined, he is slow to anger, ready to forgive; two rare properties amongst men, those that are soon angry, if they be soon pleased, we count them good natures, on the contrary they go too often together, hardly angered and hardly pleased; but God is hardly angered, soon pleased; if thy brother comes and say it reputes me, forgive him.  
A second reason, especially when the breach is amongst friends, than love will be soon revived, thus it is twixt God and his people, though he be angry, yet he remembers his old loving kindnesses, as Isay. 16.6. I will remember the days of thy youth, twixt God and his people, there is a league of love, and love it is soon intreatable, repentance removes the matter of God's anger and displeasure, fire burns no longer than the fuel feeds it, our sins are the fuel of his wrath, repentance removes them, and his wrath ceaseth, namely it is his own gracious covenant, the sweet condescension of the Gospel, he hath conditioned with us, if ye repent, he will be merciful we own it to Christ, and the Gospel, thus our Repentance prevails with him.  
Come we to the second particular of this hope that he will repent, that's another gracious effect of our Repentance, it will cause God to repent; a strange work to see God repent, Repentance it is for man, and for sinful man, God is not as man that he should repent. 1. Sam. 15.29. Repentance it is but in two cases, neither incident unto God.  
First, when any thing happens upon our actions which we did not foresee, God is not mistaken, known to the Lord are all his works from the beginning.  
Secondly, when we do that which we do not approve, God's works are all holy and unblameable, why should he repent? and yet we see the Scripture uses this language, it repent the Lord that he had made man, and it grieved him at his heart. Gen. 6.6. So it is said in Samuel it repent the Lord that he had made Saul King. 1. Sam. 15.35. Not that God hath those motions and affections which we find and feel when we repent.  
For first Repentance changes us, there is no change in God.  
Secondly, Repentance afflicts us, God is not subject to any sorrowful affliction.  
Thirdly, Repentance condemns and blames that action of which we repent, all the actions of God are just and holy, and unreprovable; it is a speech after the manner of men, not that God hath the affections of Repentance, but he exercises those actions which in man do flow from Repentance; when God changes his deeds and dealing with men, than the Scripture saith he reputes; Repentance in God imports a change in some affect of his, no change of his mind, Gregory saith he is said to reverse his sentence, but not to alter his Council; or take it thus, Repentance hath a double aspect, first, it looks backward to what hath been done, so it is Nolle fecisse, I wish I had not done so, this action is not in God, he is never sorry for what he hath done.  
2. Repentance looks forward and so it is Noble ultra facere I will do so no more, this God assumes to himself. I will punish no more; I will change my deal, bless where I cursed, promise where I threatened, yet we must not part with this sweet expression of Gods repenting toward us, we see God clothes himself with this repenting and melting affection, it repent the Lord because of their groan, Judges. 2.18. He repent according to the multitude of his mercies, Psalms 106.45. So God threatens many Judgements, then adds, the Lord repent of this, it should not be, Amos 5.7. See how God's relenting and reversing his threaten, agrees with his repenting.  
First, in all their afflictions, he was afflicted, Esay. 63.9. How doth he seem to condole their punishments, She hath received of the Lords hand double for all her sins, Isa. 40.2. How shall I give thee up Ephraim, my heart is turned within me, my repentings are kindled together.  
Secondly, that is another expression of Repentance to break off the curse that was intended, thus God assumes Repentance, if he hath punished, he will cease from punishing, if he hath threatened he will cancel his threaten, if he hath passed Sentence he will reverse it, he desires to repent of the evil he hath purposed against them.  
Thirdly, he that reputes is angry with all that provoked him to do what he reputes of, or were helpers, or instruments in the doing of it, thus doth God all those that had any hand in afflicting o● his people, he is highly displeased with them, as a Parent casts the rod into th● fire; he will afflict, those that afflicted his people: thus God threatens Edom Thou shouldest not have looked upon th● day of thy brother, in the day that he became to be a stranger, Obad. 12. verse: thus Go tells Abraham, The Nation that shall oppress them I will judge.  
Fourthly, he that reputes of what 〈◊〉 hath done, will do the quite contrary so God reputes over his people, hath 〈◊〉 affrighted them with threaten, 〈◊〉 will refresh them with promises? Ha●● he afflicted them with punishments, he will comfort them with blessings, He hath wounded us, and he will heal us.  
Fifthly, a true penitent will vow the contrary, so doth God swear to them to spare them; for this is as the waters of Noah unto me; For as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee nor rebuke thee, Isaiah 54.9.  
Sixthly, a true Penitent will not only do the contrary, but do a great deal more, redeem his former action by a double amendment, so God reputes of afflicting his people, for a little anger a great deal of love and mercy, For a small moment have I forsaken thee, but with great mercies will I gather thee, in a little wrath I hide my face from thee, but with everlasting kindnesses will I have mercy upon thee, Isa. 54.7, 8.  
3. The third matter of their hope, is he renewing of his mercies, he will ●eave a blessing behind him, here is a ●hird benefit, by repenting, it gives us ●ope to recover his former mercies, it prevails with God, not only to free 〈◊〉 from judgements, but to store us with blessings, this good we get by turning an● repenting, we shall not be losers b● God's Judgements and afflictions, it i● here graciously promised, verse 25. 〈◊〉 will restore to you the years that the Locust have eaten, the Canker-worm and the Caterpillar and the Palmer-worm, my grea● Army which I sent amongst you, not only no more annoyance by them, but yo● shall regain your losses, not feel th● smart of former Judgements, these a●● the welcomes that Repentance finds a God's hand, it doth not barely set us i● the state we were before, but betters o●● condition: thus the loving father received his Prodigal, Luk 15. and not only pardons him, but embraces him, not only clothes him, but adorns him: this is th● Superperdium of mercy, this is the dowry of Repentance; where he pa●dons, he doth not only take off hi● Judgements, but brings mercy upo● them; is this the manner of me●● O Lord, we count it fair favour to escape deserved punishment, but over a● above to be laden with mercies; and the manner of expression is to be observed.  
First, It is called a blessing.  
Secondly, a leaving a blessing behind him.  
First to leave a blessing, no doubt they meant plenty and abundance, that which the Locusts had not already devoured; First this speech acknowledges our being undone, and desert to lose all; that's one fruit of Repenrance; If we enjoy any comfort it is his goodness, a true penitent confesseth he hath forfeited all, it is his goodness that he takes it not.  
Secondly, see how Repentance hath purified and refined their Language; Prosperity, Plenty, the fruits of the earth were our own before, all in Esau's stile, I have enough, or in Nabal's, My bread and my flesh, it is either Nature's bounty, or the fruits of our labour, all of our own acquiring, thus we over possess the things of this life, but when we repent the Prophet will teach us to call them as they are, blessings from his holy hand, our peace, before it was the wisdom of the State, or the dread of our enemies, or our riches and strength; but after a judgement, Repentance will teach us to call them as they are, blessings from God, and to whom to ascribe it.  
Thirdly, see how Repentance will cause us to set a right estimate upon them, not so much to own them, as comforts, as love them as blessings, that is to take comfort in them as fruits of his hand, pledges of his favour, seals of our Reconciliation.  
Fourthly, it will point us to the true Author, they are not fortune, but his hand leaves them to us, not our enemies, not the Surplusage of a judgement, but he hath commanded a blessing for us.  
2. It is said, leaving a belssing beind him, What means that? It hath three powers in it, in it are three intimations.  
It sets out the just order of blessing, First, favour, than fruit of favour, Repentance. First aims at recovering of favour, Pardon my sin, O Lord, cast me not away from thy presence, most anxious for that after, that it hopes and expects other mercies, Oh a true Penitent prizes God's favour better than life itself, or the means of life, other means are additions, it is an unworthy love to love God for his blessings, and for himself.  
Secondly, it sets out the measure of blessing; Repentance counts it an high favour, though God afflicts us, yet that he doth not consume us; though the Locusts come, or any other judgement, and God means to chasten us, yet it shall be in measure; it is our comfort, that when he punishes, that he remembers mercy not to suffer his whole displeasure to rise, that he punished us in judgement, not in fury, this Isaiah acknowledges, Isa. 1.7. Except the Lord had left us a small Remnant, we had been as Sodom; so Jeremy acknowledges this mercy in the captivity, That we are not utterly consumed: So God promises Ezech. 14.22. Yet behold, there shall be left a remnant, both sons and daughters.  
Thirdly, it shows the continuance; though he chastise us, yet he leaves a blessing, it is a comfort to a Penitent, that God reserves mercy till afterward, that his anger it is like a Land flood, non durabit aetatem, that he will do us good at the latter end, after our chastisements, as it was a great encouragement, that Jeremy was commanded to purchase at Anathoth, fields shall be bought, here is the contrary vicissitude of Gods dealing with the wicked, he may begin in mercies, but he will end in judgements; contrary with his Church, he may begin with chastisements, but it shall close up well; he will leave a blessing behind him, Job 's portion, his captivity was returned to do them good.  
Fourthly, come we to the fourth matter of their hope, a meat offering and a drink-offring to the Lord our God, that's a main blessing, they hope to recover by their repentance, it is a pregnant prayer, and many particulars in it.  
First, the end they aim at in seeking deliverance from their enemies; that they might appear in his Temple, and worship him; if then we ask peace and safety to the purpose, that we might enjoy opportunities of serving of God, let him have the glory, so Zachary teaches u● this Lesson in the 1. of Luke, 74, 75. That we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life, it troubled David that he was excluded the house of God, Paul teaches us to pray for our Governors, 1 Tim. 2.2. That we may live in peace and quietness in all godliness and honesty, peace without piety it is a carnal peace; this made David pray for the peace of Jerusalem, Our feet shall stand in thy gates. Peace is God's hedge, about his Church, if his service prosper not break down the hedge.  
Secondly, it is the fruit of our Repentance to offer meat-offerings, what were the Sacrifices of thanksgiving, Psalm 51. I, when we have appealed by Repentance, than our Services and Sacrifices shall be accepted, till we be reconciled, all our oblations are abominations, he will not smell in our solemn Assemblies; incense is an abomination, but repent, and then God accepts thy offerings, an impenitent sinner is as if he blessed an idol when he prays, but the penitent shall speed.  
Thirdly, it is the Dedication of a blessing, they hope for a blessing behind him; of plenty if they may see, they will devote it to his worship and service, plenty every man wishes for, but wilt thou serve God, honour him with thy riches, the failing of this foretells all, because thou servest not the Lord thy God with gladness of heart for the abundance of all things, therefore thou shalt serve thine enemies in hunger, Deut. 28.47, 48.  
First, it is an holy care for God's public worship that it be maintained; God challenged the Jews for it after captivity, the times was not to build the Temple, but to stay till they had store, build private houses, let God's house lie waste, see they aim at that, if we may have God's worship, it is all they aim at; brown bread and the Gospel is good fare.  
First, God shall have the glory:  
Secondly not verbal, but with cost too.  
Thirdly, and not a present but provide for a lasting worship, so much of the matter.  
Secondly, the measure of hope, who knows; a strange kind of encouragement, yet sometimes in Scripture this form is used. I find four places, the first is Jonah 3.8. Who can tell if God will turn and repent, it was the speech of a heathen King to a heathen People, not acquainted so well with God's deal, the second is Daniel 4.27. Break of thy sins it may be a lengthening of thy tranquillity; the third is this of Joel, the voice of the Prophet to the people of God. The fourth is Zeph. 2.3. Seek the Lord ye meek of the earth, it may be ye shall be hidden in the day of the Lords wrath, it is but a may be, though the voice of the Prophet to the heathen people, it is a strange speech seeming contrary & inconsistent.  
First, with God's goodness, it is an excellency in every good nature to be easy to pardon, which of you that are evil know how to forgive; yet the King of Israel, much more the God of Israel is merciful.  
Secondly, inconsistent with his present invitation to Repentance, he prescribes Repentance, peradventure who prescribes Physic, so Ionas thought him ready to pardon.  
Thirdly, inconsistent with the encouragement in Isa. 33.13. The Prophet reckons up all Gods sweet Attributes, now seems to cross all and dishearten● their Repentance, by quis novit he will abundantly pardon, Isaiah. 54.  
Fourthly, it seems contrary to his absolute covenant and promise to pardon penitents, Ezek. 18.21. If the wicked do that which is right he shall live, it is the Tenor of the Gospel, what shall we think of it, even this promise, and even this half promise and intimation may be useful.  
First, it shows the grievousness of sins, great sins are hardly pardoned, Simon Magus.  
Secondly, it shows the hope that is left, after sin our hopes are much weakened.  
Thirdly, it shows the difficulty of the benefit, we may be in such danger.  
Fourthly, it shows the uncertainty of temporal freedom.  
Fifthly, it shows mercy, and to be undone if we cannot challenge it. Here are two things the lowest step of hope, if we have no more, yet hold this, I will wait and pray, if I cannot get assurance.  
Secondly, we when we have sinned against God's covenant, than we have nothing to plead, but quis novit, who knows; not according to thy covenant.   
Psalms, 78. vers. 34.35.36.37 When he slew them, than they sought him an● turned them early, and inquired after God, and they remembered that God wa● their strength, and that the high God wa● their Redeemer; nevertherless they di● but flatter him with their mouth● and dissembled with him in their tongue● for their heart was not whole with him neither continued they steadfast in his covenant. 
THis Psalm; 
Ingratiarum actione publica.  w● may term it ● Psalm of record or a Psalm t● bring to remembrance, 'tis an holy Pane●gyrick or a song for the whole Nation o● people of the Jews; a solemn recital o● the many memorable passages in tha● Commonwealth from their first settlement, and it hath been the wisdom of Kingdoms & Commonwealths to have their Chrongraphos, those that should record and register the several passages and affairs of their State, to keep upon record their beginnings and foundation, their Acts and Monuments, the good and ●ll events that have betided them, and accordingly the wisdom of God authorized and employed his sacred Penmen and Secretaries to enrol and register up the several passages of the Church, and to transmit them to posterity, in particular, ●esides those sacred Annals of his Church contained in the Historical books of Scripture, the holy Ghost hath purposely framed, some more summary and compendious, but your full and perfect relations of the affairs of his Church, and this ●kewise composed and framed into songs ●nd psalms, to make them more fit carriage for memory, and that by the pleasantness of them they might sink more deeply into their hearts, & more strongly ●ffect them. Thus Moses after all his Sermons, and commemorations made to the people, 32. Deut. Of Gods deal with them & their carriage towards him, at l●● he composed a song, and it to the people and commends it to posterity as a lasti●● Monument for all generations, thus 〈◊〉 poets among the heathen (whom Tit●● Paul, calls their Prophets) had carmi●● seculario, their state songs comprising the affairs of their Commonwealth answerable was that sweet singer of ●●rael, the Prophet David is studious 〈◊〉 frame such sacred songs; as first this present Psalm, so again the 89. Then th● 105.106.107. All public Psalms a●● songs of commemoration; David do● that which the Prophet Isay speaks o● Chap. the 5.1. I will sing to my well-beloved a song of my beloved touching b●● vineyard, I termed it a Psalm of record or of commemoration, & so it is, if we respect the materials of which it consist● 'tis a recital of God's gracious dealing towards his people and of their ungracious deal towards him again; but ye● I find another name given by the Psalmist; 'tis called Maschil in the title 〈◊〉 the Psalm, and that name respects th● end and purpose of it. Maschill is 〈◊〉 Psalm to give instruction; 'tis not only historical but Doctrinal, even these Historical parts of Scripture are not only God's day book to tell us what hath passed before, but they must be to us a Law ●ook to teach us what we must do, 'tis ●ot only a Psalm to bring to remembrance which is the title of 38. and 70. Psalms, but Maschil a Psalm for instruction, when he commemorates his ancient mercies to their forefathers, that's Mas●hill a Psalm of instruction, we have heard with our ears O Lord, and our fathers have ●old us, what works thou didst in their days, ●n the times of old, what is the instruction of that, it should teach us confidence in God; Psalm 7.1. That they might set their hope in God. When he commemorates ancient deliverances from persecutions and enemies, that's Maschill a Psalm for instruction, to look for the like deliverances from him in our dangers and distresses, many a time did he deliver them, then deliver us amongst the heathen, Psalm. 106.477. When he commemorates the wicked and ungracious courses of their forefathers, that's Maschill a Psalm of instruction, to avoid thei● father's sins, not to be as their forefather a stubborn and rebellious generation that set not their heart aright, and whos● spirit was not steadfast with God, and thi● instruction was not only for them, tha● the after times of the Jews should make a profitable use of the former times, bu● it reaches to us Christians; Saint Pau● tells us that the times of the Jews concer● us Christians, Rom. 15.4. Whatsoever things were written before time, were writ● ten for our learning, and again, 1 Cor. 10● He acquaints them what befell the Jews then adds verse the 6. These things were written for our examples, to the inten● we should not lust as they also lusted, and then telling them of the Judgements tha● befell the Jews, in the 11. Verse he saith, these things happened to them for examples, and they were written for our admonirion, so then this Psalm sets forth the great disobedience, and stubborness o● the people of Israel under God's government.  
First, it upbraids them with forgetfulness of his mercies.  
Secondly, it objects unto them their ●●proficiency and untractableness even ●y miracles.  
Thirdly, it reminds them of the probane abuse of his patience.  
Fourthly, it reproves them for their incorrigibleness by his chastisements.  
Fifthly, it shows them withal the falseness and unsoundness of their hypocritical Repentance.  
The Text it contains this last, and so ●ake the purpose of it to be God's censure ●nd reproof of the Jews unworthy Repentance, and in it observe these two particulars.  
First, the several Acts of their Repentance.  
Secondly, the many defects and faults ●f their Repentance.  
The first, will show us, how far they ●ent in the practice of Repentance.  
The second, will discover their fal●ings, how much they came short of a ●ue spiritual saving Repentance.  
First, the Acts of Repentance, which ●ere they performed, they are four.  
First seeking they sought him.  
Secondly, returning, they returned.  
Thirdly, enquiring they inquired ea● after God.  
Fourthly, Remembering, they remembered that God was their strong rock, a● the high God their Redeemer; these as the four Acts and exercises of their Repentance such as they were.  
Secondly, the Text sets out the defect of their Repentance, how much they failed in it, they likewise are four.  
The first defect and fault of their Repentance 'twas untimely, delayed Repentance, that's implied in this word when no● till such a time, then, not till then.  
Secondly, 'twas an enforced Repentance, not ingenuous and voluntarily undertaken; 'twas extorted by plagues, the repent when they were under the ro●nay under the sword, 'twas when he sle● them.  
Thirdly, 'twas an unsound Repentance not true and sincere, but feigned and acts only, 'twas a flattering and lying Repentance, they flattered him with their mou● and they lied unto him with the● tongues.  
Fourthly, 'twas a momentany, transitory, unsettled, unconstant Repentance not firm and lasting, their heart was not right with him, neither were they steadfast in his Covenant, these four faults.  
First, untimely and backward.  
Secondly, enforced and extorted.  
Thirdly, unsound and dislembling.  
Fourthly, vanishing and unconstant.  
These are usually linked together, one draws on the other, these four twists makes up Esays Cart rope of sin.  
First he that puts off & procrastinates, and delays his repentance, he will never bethink himself of it, or set himself to ●it, till some judgement awakens him and constrains him to it.  
Secondly, he that reputes not but by constraint, and when he is under the lash, usually, if he look not well to it, it will be but a show of Repentance and outward humiliation, and no better.  
And then lastly, unsound Repentance will never prove lasting Repentance, he will soon be weary of it, and return to his former wont again,  
Come we to the first, briefly take 〈◊〉 view of the Acts and exercises of their Repentance; seeking, returning, enquiring after god, and remembering of him. Actions all of them in their own nature good, all of them if rightly performed penitential Acts, good ingredients into Repentance.  
First put them together, they are such acts as accompany Repentance, and will afford us a double meditation.  
The first meditation arises by way of supposition.  
The second by a direct position.  
First, by way of supposition; these actions of seeking, returning, enquiring, remembering, being acts, and duties, and exercises of Repentance, they all suppose the quite contrary actions that accompany our sinning, as thus.  
First, when we repent we set our selve● to seek God, therefore when we commit sin we part with God, repentance that's a seeking, therefore sin and wickedness, that's a losing of God.  
Secondly, in Repentance there is a returning to God, 'tis a work of conversion, therefore in our sinning there is a departing from God, and a forsaking of God, that's more, forsaking is more than a losing.  
Thirdly in Repentance there is an enquiring after God; therefore in a course of sin and before we repent we never think of him, but sleight and neglect him.  
Fourthly, in repentance there is a remembering, there is a remembering of God and of his mercies, therefore by sin we do not only not actually think of him, but we grow into forgetfulness of God, we have no remembrance of him, these four evil effects of sin, take notice of them by sinning against God.  
First we lose him, nay we forsake him, nay we never so much as think of him, nay we remove him out of our memories we utterly forget him, here's the condition of a stubborn and a wilful sinner, a man that lives and lies in sin, he doth wretchedly cast off all communion with God, rejects and abandons him; though he may have some vanishing notions of God, yet to all good purposes he is an arrant Atheist, without God in the world, no interest in him, no effectual cogitation of him, this estimate the Scripture puts upon a wicked people.  
First it calls them forsaken of God, a● sinful Nation, they have forsaken the Lord, Isa. 14. So your fathers have forsaken me, Jer. 16.11. as Saints are a generation of Seekers, so these are a generation of forsakers.  
Secondly the Scripture calls them departed from God, Ezek. 6.4. They have departed from me with a whorish heart: David describes a wicked man, Psalm 18.21. I have not wickedly departed from my God, there is a wicked departure, the Apostle forewarns them of it, Heb. 3.12. Take heed of an evil heart, to departed from the living God.  
Thirdly, the Scripture calls them revolters, Isa. 31.6. The children of Israel have deeply revolted, they are grievous revolters, jer. 6.28. The Scripture represents them, as thrusting God from them. 'Cause the Holy One of Israel to cease from before us, Isa. 30.11. and for the matter of inquiry or thought, or remembrance of God, the Scripture makes this the mark, and guise and Character of a wicked man, to lay aside all thoughts of God, the wicked through the pride of his countenance, will not seek after God: God is not in all his thoughts, Psalms 10.4.5. God is far above out of his thoughts, he tusks at the name of him; Pharaoh said that which every wicked man thinks, who is the Lord, I know not the Lord, Exod. 5.2. Ye that forget God; 'tis a wicked man's description, all the nations that forget God; it should beget some sad thoughts in us were there nothing else in sin, no other mischievous consequences following it, it should strike upon the heart of obstinate sinners; what while I live in sin am I no better than an Atheist? Is this the fruit of all my courses, do they utterly estrainge me from God? I lose him and the thoughts of him, and the remembrance of him; yes that thou dost; thou mayest go for a Christian, and be reckoned amongst the people of God, and seem to a vow him and to be acquainted with him, but while thou livest in thine impenitency, thou art wholly estranged from him even the children of God, in their failings and infitmities they find these sad effects partially, and in some degrees; not a fault that they commit, but it sets them off some degrees from God; it weakens their hold of him, they lose him in part; it dumb's their thoughts of him, it dulls their remembrance of him; but a wicked man in an impenitent course, hath all these mischiefs in extremity; that's the first meditation, their supposition.  
A second meditation is by direct inference and position, that true Repentance will enforce upon us a seeking of God whom by sin we have lost, a returning to God whom we have forsaken, an enquiring after God whom we have neglected, a remembering of God whom we have forgotten.  
First, it will put us to a seeking & that's the first act of estimation, it values that it seeks; if we count it as good lost as found, no great matter whether we hit or miss there will be no seeking; if we meet with it by chance; well & good, but lightly valued, is but lightly sought for; it must be 〈◊〉 precious pearl that the Merchant seeks for, Math. 13.45. When we come to this resolution, if we miss of God's favour we are undone, if I find it again, I am made for ever, than we seek as we should, because we value it as we should, thy favour is better than life itself, Psalm 63.3. See how David valued it, be not silent to me, lest if thou be silent to me, I become like them that go down into the pit, Psalm 28.1. It is death to miss him; better than life to find him.  
Secondly, it will put us to a seeking, that's an act of diligence, search implies labour, and anxiety, and all possible endeavour, such are the seekings of Repentance; not a few flugish wishes, but it will be active and industrious, it lights up the candle and sweeps the house, Luke 15.8. A penitent soul will give no rest to itself, till it have recovered God and his favour that's the seeking God will accept, ye shall seek and find me, when ye shall search with all your hearts, Jer. 29.13. Not the lazy seeking of the spouse, In my bed by night I sought him, but I did not find him but when she gets up into the streets amongst the watch men, then at last she finds him, that's the first.  
Secondly, it will put us to a returning, it will make us tread over all our steps, and strainings and wander from God with sorrow, and undo what we have done before; do the quite contrary, it will make us resolve with the Church in Hosea 2.7. I will go and return to my first husband, for than it was better for me then now, so again Hosea 6.1. Come let us return unto the Lord, it is called a conversion, a full and pregnant word, not a mere aversion from sin, Repentance it is not a mere cessation and giving over what we did before, and then rest, a man that's out of his way recovers not himself by a mere stop and stay, no, he must go back again.  
Secondly, 'tis not a mere diversion, give over this sinful course and turn into another, I will be no more prodigal, but I will fall into some other carnal or sensual practice.  
But 'tis Thirdly, a full conversion, that brings him to the first point from which he strayed; thus jeremiah, 4.1. Directs, If thou wilt return, O Israel, saith the Lord, return unto me: it brings a man round about, makes him a quite other man, Repentance it will put us to enquiring, that's a busy work, enquiring and searching diligently, Saint Peter in 1. Peter 1.10. Puts them together, our Saviour calls it; seeking, and ask, and knocking, consulting with others that can direct us, thus the penitents in the Acts of the Apostles. Acts. 2.7. enquired of Peter and John, Men and brethren what shall we do? help and direct us, so the penitent Jailer, Acts 16.30. Sirs what must I do to be saved? the Prophet Jeremiah shows them this duty, stand in the paths, and ask for the old paths, where is the good way; and Isaiah quickens them to this inquiry, Isaiah 21.11.12. Bids them inquire of the watchman, and what saith he, if ye will inquire, inquire, that is do it, and do it again, do it to some purpose; inquire of the guides that God hath set up. Inquire of those that have strayed and wandered, and lost him & now have found him; what course took they, and it must be early, take the wings of the morning; early beginnings may do much. Isaiah gives us this Item, the watchman saith the morning comes, and also the night, if ye will inquire, inquire, return and come, the days are short, the morning spends, the night hastens, early seekers seldom miss, but late begianings most commonly fall short.  
Fourthly. Repentance it will quicken our memories, they remembered that God was their rock, and the high God their Redeemer, it will make us recall to mind all the goodness of God towards us, thus the revolting Church of Israel, when she bethinks herself of returning to God. She recounts how well 'twas with her when she kept herself to him. So the returning prodigal, Luke 15. He remembered the plenty of his father's house, this remembering of God's gracious deal with us hath great force in the work of repentance.  
First. It will upbraid us for our base unthankfulness, Do ye thus reward the Lord ye foolish Nation, is not he thy Father that hath bought thee, hath not he made thee and established thee, Deut. 32.6.  
Secondly. It melts our hearts into remorse and sorrow, oh, the love of Christ constrains us.  
Thirdly. It incourages and puts heart into our repentance, I will remmber the years of the right hand, we have seen the 4 acts in which their repentance consisted, now follows the second thing observable, that's the failings and defects of their repentance that made it unacceptable and they were 4.  
First. It was untimely.  
Secondly. It was extorted and enforced.  
Thirdly. It was false and hypocritical.  
Fourthly. 'twas momentary and unconstant and fickle  
First. 'twas untimely, a delayed repentance, they sinned, kept not his covenant Psalm. 78.10. Again, they sinned yet more, verse 17. still they went on again, for all this they sinned still, verse. 22. wheeled off and delayed, and set back their repentance. Even this is a malignant circumstance, breeds a great flaw and blemish in our repentance, the late date it bears, oh repentance would be a timely a speedy, and an early work.  
'tis presently done, as soon as we have sinned, so, ratione officij, by the law of right and reason, a man is bound to be sorry as soon as we have done evil, 'tis God's Dove and he demands it presently; even in lending, Solomon bids us not put off till to morrow, much more in paying thy debts.  
Secondly. 'tis good repenting betimes ratione incerti, do it while thou mayst do it, while we have time, in the morning sow thy seed, thou knowest not what a day will bring forth, Eccles. 11.6. hereafter repentance may be hid from thine eyes; we all pretend our resolutions are to repent, we grant we must repent, and resolve to repent before we die, be it so, be sure thou repent before thou die, and then thou must retent speedily, for time to come is most hazardous; uncertainty, the Jews have a rule, he that vows to do any thing before he die, he must do i● speedily, because he is not certain whether he shall live till to morrow, and then his vow 'tis broken, and he must answer for it.  
Thirdly. 'tis good repenting betimes, ratione facilitatis, timely repentance is the most kindly, and gentle, and easy repentance, a wound is best taken when it is green, defer to dress it, and it will rankle and fester, a bone is best put into joint as soon as it is out, neglect it any time it will hardly keep in; repentance is the physic of the soul, and physic ye know is best taken in the morning, thus Peter went out presently. When I was instructed I smote upon my thigh, Jer. 31.19.  
First. This is the failing of these men repentance, 'tis all dilatories, put it off as long as may be, it shows they took little pleasure in it.  
Secondly. They came unwillingly to it, as a Bear to the stake, you must fetch him about with a ring in his nose, not set to it by any inward principle of grace, but upon other inducements, or enforcements rather; but yet there is one word in the text, which seems to set a timely date upon their repentance, 'tis said they enquired early after God, how can this stand with this procrastinating, when mane properabunt, saith Calvin, in the morning they hastened, diluculo veniebant, so others by day break, true, true, all this takes not off the charge and imputation of late repentance.  
First. It is an holy scorn and derision of their slow and sluggish returning unto God. Yes, yes, after so much time wasted and mercies abused, and provocations multiplied, now you bestir yourselves, is this your early return to God, so shaming their backwardness in this needful duty.  
Secondly. The Scripture even in the same place it upbraids sinners with delays, yet then uses this term of early seeking, Prov. 1.24. Because when I have called ye refused, I have stretched out my hand and no man regarded, verse 28. Therefore than they shall call upon me, but I will not answer, they shall seek me early, but they shall not find me, here are two extremities, very late, nay too late, and yet early, such conversations, they have an early and a late, or rather, and an early, an evening and morning.  
First. They have vesper tinum culpae, look at the time of their sinning, oh 'tis very lare ere they repent, all the day long and they never thought of it.  
Secondly. There is matutinum penae, the morning of their punishment, when God's Judgements break in upon them then they bestir themselves; take their day of sinning, so 'tis vesper, take their day of suffering so 'tis, mane, sero quoad culpam, cito quoad penam.  
Or thirdly. They seek and inquire, early, and yet very late, that's early, or mane, when one awakens, the sluggards morning, when he breaks off sleep, that may be at noon or night in true computation, secutity lays a sinner in a deep sleep, when God's hands awakens him, that's morning, till than they are asleep, that's the first fault, untimely.  
A second defect of their repentance is that 'twas enforced, cum occideret, when he slew them and his judgements fell upon them, than they bethought themselves and turned unto him, that's a second malignant circumstance, that mars much of their repentance, till than they never thought of him, many other times there were that would have become their repentance, much better than this, when he slew them and fell upon them with a destroying judgement.  
First. Quando pecarunt, as soon as they had sinned, had they any grace they should have repent, I told you before repentance is presently done as soon as we have sinned, God calls all that delays it, fools, Prov. 1.22. Ye fools how long will ye love foolishness, as Tertullian, Deus dedicavit penitentiam in paradiso, so, the time as soon as ever Adam had sinned, God summoned him to repent; wisdom and grace would have us do so, thus 'tis with David when he numbered the people, presently his heart smore him, he saw his fault and sorrowed for it.  
Secondly, well, suppose they took not the first time, there were more intermediate times before he came to slay them, quando, benefacit iis, when he did good to them, that should reclaim them, they sinned and yet he ceased not from blessing them, they murmured and yet he blessed them, they tempted him and yet he fed them, they would pose his power whether he could fetch water out of the rock, and he did it for them. O that's high time for Repentance, when God's goodness wrestles and strives with our wickedness, and would over come us, Saint Paul charges it deeply upon impenitent sinners, tells them it makes them inexcusable, R●m. 2.4. Or despisest thou the riches of his goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to Repentance.  
Thirdly, there is another time when they should have repent, quando invitavit, when by the Ministry of Moses and Aaron he found fault with their sins and called them to repent, that sure is a just time for us to repent, when God's word calls us to Repentance; 'tis that which Christ commends in the Ninevites, Mat. 12.41. The men of Nineveh shall rise up in judgement with this generation, they repent at the preaching of Jonah; no sooner did God dispatch a Prophet to them to call them to repentance, but they yielded presently; 'tis that which Saint Paul takes comfort, in the matter of his conversion, Act. 26.19. I was not disobedient to the heavenly vision, 'twas that also that commanded the conversion of those penitents, Acts 2.37. When they heard this they were pricked to the heart, one Sermon of Saint Peter's reclaimed them presently in the audience One look of Christ took Peter; the Ministry of the word is the great sanctified instrument to work us to Repentance, 'tis a great aggravation to our impenitency to live unconverted under that Ordinance.  
Fourthly, yet there were other importunities that in all reason they should have to repent, though they slighted the former, that's quando castigavit, when he did visit their sins with more moderate and fatherly chastisements, we know God had his ferulaes, and rods, and fatherly corrections with which he did visit them. Deut. 8.2.3. He humbled thee with hunger and drought, want of bread and water, the wilderness in which he led them, was a School of afflictions, and therefore in allusion to that, afflictions eaten called a carrying into the wilderness, I will bring her into the wilderness and speak comfortably into her, Hosea 2.14. 'Tis the usual way that God takes with us, when his word alone will do us no good, to write our lessons on our back with his rod, prosperity makes us wanton, afflictions many times hunt us in and bring us before him; sickness and poverty, and losses and other uncomfortable events, they are usual means to reclaim ' us. Hosea compares afflictions to an hedge of thorns, Behold I will hedge up thy way with thorns, Hosea 2.6. So that we shall have little list to break out, thus was Manasses converted, captivity and imprisonment wrought him to Repentance. 2. Chron. 33.12. When he was in affliction he sought the Lord his God, and humbled himself greatly before the God of his fathers, 'twas Luther's speech. Schola Crucis, 'tis Schola Lucis, and it is the great aggravation of wicked King Ahaz in the time of his distress that he did trespass yet more against the Lord, this is that King Ahaz, that's his brand, as if should say here is a sinner that afflictions will not tame; 'tis to great purpose that Solomon advises us, Prov. ●. 11. my Son despise not the chastiseing of the Lord, gentle corrections must not be despised nor slighted; and David his Father counted it an happy thing to get good by such chastisiings, Psalm. 94.12. Blessed is the Man whom thou chastenest O Lord, and teachest him out of thy Law: He shows it will prevent this same accident, vers. 13. That thou mayest give him rest from the days of adversity, until th● Pit be digged for the wicked. Happy chastisement that prevents slaying, to do a● Isay speaks, Isay 26.16. Lord, in trouble have they visited thee; they poured out 〈◊〉 prayer when thy chastening was upon them. No, this wrought not with them, quan●● castigavit.  
So then here is the unworthy servile baseness of their repentance, no time would serve but quando occidet, when he slew them, never till their heads were o● the block; yea this is Pharaoh's repentance, he stood out many a stroke, bu● when it came to a destruction, than 〈◊〉 seeks to Moses, Oh I have sinned, sa●● me from this death only. We condem● it in Pharaoh, and wonder at it here, in th● Israelites, and yet upon due examination we shall find it the case of many of us take it first either more collectively, an● largely, for our national repentance.  
Or Secondly, more privately and personally for each Man's particular.  
First, Let us look abroad not to censu●● and descant upon other men's estates, but yet we may soberly consider the sins of the times, and lay them to heart; have we not passed all the former quandos, the seasons of repentance with small amendment.  
First, Not when we sinned, God knows many sins stand upon the score uncanceled.  
Secondly, Not when he blessed us with deliverances, with peace, plenty, and freedom from annoyances, yet small fruits upon it Edentibus beneficiis ingrate.  
Thirdly, Not when he hath by his word invited to repentance, nay, that Manna comes out at our nostrils, we begin to loathe it, ye begin to question whether God speaks by us.  
Fourthly, Not when he hath chastened us in measure, shot off warning pieces, rather than murdering Cannons, commotions, and plagues, and unnatural discontents, we despise those chastisements.  
Fifthly, When he comes to slay us, than we will bethink ourselves, when the kingdom is in a light fire, and invasions of enemies, or intestine rebellions begin to destroy us, then 'tis to be hoped we will repent.  
Secondly. Let us take it more privately and personally, and then asks your hearts what time you set for your repentance; 'tis cum occidet; when we are on our death beds, and no hope of life; when God sends his last executioner to cut us off from the Land of the living, than we resolve to repent, well, 'tis possible you may do so, depoenitentia non desperandum quem patientia Dei sinit vivere.  
Yet consider first. 'tis infamia penitentiae, here is a brand set upon it by the holy Ghost.  
Secondly, 'tis incerta, dubia, there is small encouragement the scripture gives to it, rather rejects it, see what entertainment such seekers are promised to find at God's hand Prov. ●. 24. Because I have called and ye refused, I have stretched out my hand and no man regarded it, verse 26. I will also laugh at your calamity, I will mock when your fear comes, when distress and anguish comes upon you. verse 28. Then they shall call upon me, but I will not answer, they shall seek me early, but they shall not find me, see what encouragement such seekers have.  
Thirdly, 'tis suspiciosa penitentia, there is great cause to suspect the good of such repentance, which is forced from us, cum occideret when the fear of death surprises us.  
First, Because that lust that reigned in him is imped and forced back by his afflictions, 'tis like the sap of a Tree in winter weather, all shrunk to the root, sorrow, and sickness, and any great affliction, 'tis like Winter weather, it imps the branches, hinders our corruption from sprouting and so we think 'tis dead, but the root holds life and sap, warm weather, prosperity will make it spring again like Jobs trees, chap. 14.8, 9 through the heat of the weather they will bud.  
Secondly, in the fear of death, or any sore affliction, we may take ourselves to be mortified, because afflictions will justle out temptations, a Man laid on his sick Bed will have little list then to entertain the temptations of sinful pleasure, he hath lost his relish of them for a time, as sick men can find no sweetness in meats (which otherwise they delight in) because their taste is for a time embittered, let them recover health, and they will fall to again.  
Thirdly, in sickness many take themselves mortified, not because sin is weakened in them, but nature is enfeebled, that withdraws her strength, by which sin was active; recover nature, and sin will recover, as a graft in a Tree, let the Tree spring, and that will spring too; 'tis not the body of sin that's mortified, but the body of nature, that is enfeebled, put not thy conversion then upon hazardous adventures, stay not till he come to slay thee by death, 'tis an infamous, 'tis an uncertain, 'tis a suspicious repentance, thou mayst be mistaken in it.  
Come we to a third defect of their repentance that's falseness and dissembling, it was a flattering, unsound, hypocritical repentance. Nevertheless they did flatter him with their mouths, and they lied unto him with their tongues, all their conversion and turning unto God, 'twas but flattery and falsehood, and this flattery and falsehood will appear.  
First in their professions. Secondly in their promises, flattering professions, and false promises.  
First. Flattery is seen in profession, first a flatterer will profess a great esteem of goodness and worth in the person whom he applies himself to; ready to ascribe much unto him, so did these hollow converts in their affliction, they acknowledged God was their rock and strength, and the high God their redeemer, thus the Herodians flattered Christ, Mat. 12.16. Master we know that thou art true, and teachest the way of God in truth, and regards no man's person, Christ discovers them, why tempt ye me ye Hypocrites, such are the soothe of unsound repentance when afflictions presses us, O then we will acknowledge God and his goodness, as Benadad did with the King of Israel, oh the Kings of Israel are merciful Kings, but yet false and treacherous for all their profession.  
Secondly. Flattery is seen in profession of great love and affections, Judah's his kiss, a profession of great love, as if Christ were dear to him, such professions Hypocritical repentance will make under affliction; such love Ziba shows to David, professed great love and loyalty to him, the Jews had such blandishments to God's word, Esa. 29.13. That they drew ne'er him with their mouth, and with their lips did honour him, in our extremities, who but God and Christ are in our mouths, than we seem much to affect them.  
Thirdly. Flattery is seen in profession of sorrow for any offence, a dissembler to escape his due deserts will confess all, and profess great sorrow for former offences, thus did railing Shimei to David 2 Sam. 19.18. Oh who so sorry for his offences, who so submiss in confessing it, and such professions an Hypocrite under the lash will make to God, the Israelites when thunder and lightning were about their ears, 1 Sam. 12.19. Oh we have sinned in ask a King, besides all our other sins, these are there flattering professions.  
Secondly, as they flattered in their professions, so they were false in their promises, repentance will make vows and promises and so will this false and counterfeit repentance abound in promises, ask Pharaoh, if God spare thee this time, wilt thou let Israel go? O yes, no longer stay, an Hypocrite will bribe God with promises, spare me this one time, yet all false, here observe a double falseness, false in intention, say what he never means, his tongue contradicts his head.  
Secondly, false in performances, he never makes good what he says, David calls it lying feigned obedience, Psalm. 63.3. Through the greatness of thy power shall thine enemies yield feigned obedience to these false and counterfeit: So then in that these Jews were thus false and fraudulent in their repentance, it will discover to us the dangerous condition of this sin of hypocrisy.  
First, see the guilt of Hypocrisy, rather than fail it will counterfeit and act any duty, though never so unacceptable, as repentance is, no duty in religion goes down so hard with hypocrisy as repentance, repentance is a shaming duty, a Penitent must confess and acknowledge he hath sinned, take shame and confession to himself, cry out with the Leper I am unclean, now Hypocrites are animalia gloriae, all for their credit and reputation, in matter of opinion they are in no error, quod volumus sanctum est. Joh. 9.40. what are we ignorant and blind also, in matter of conversation they are without spot or wrinkle, you are they which justify yourselves before men, Luke 16.14. 'Tis hard to bring them to acknowledge either error or fault, but yet if it stand for their turn they will even act a penitents part, and confess and recant and seem to be sorry for sin, so did Simon Magus, and King Saul.  
Secondly, See the pertinacy and obstinacy of hypocrisy, 'twill act and counterfeit, and never give over, no not in the greatest affliction, cum occideret, when God's hand is in slaying them, yet than they will counterfeit, neither mercies, not miracles, nor chastisements, nor plagues will alter or change them, Isaiah 26.10. Let favour be showed to him, yet he will not learn righteousness, nay let Gods hand be lifted up, yet they will not see it; of all other sins the hypocrite is the most hopeless and incorrigible, afflictions have brought home profane sinners, but an Hypocrite will stand to that too, either accuse God for afflicting him, or dissemblingly accuse himself, like some desperate cutpurse, that will steal and pilfer in the Session's house or at the Gallows.  
Thirdly, See the brutish and stupid sottishness of hypocrisy, 'twill not only undertake to deceive men, but God also, think to mock him with flatteries and lies, as Ahaz, how did he cover his infidelity, Oh he would not tempt God, what saith Isaiah, Chap. 7.13. Is it a small thing to weary men, but will you weary my God also, an Hypocrite will not only falter with men, seek to delude the world, but they are lying children to God, Isaiah 30.9. Thus Peter chargeth Ananias and Saphira, that they lied not to men, but to the Holy Ghost, Acts 5.4. Thus Isaiah brings in the Hypocrites of his time, boasting even to God of their hypocritical service and devotion, Wherefore have we fasted and thou seest it not, wherefore have we afflicted our souls and thou takest no knowledge? Isaiah 58.3. Indeed hypocrites are in truth secret Atheists, they turn the glory of God into an Idol, so hoping to put him off with vizards and counterfeits, worse than Jacob towards Isaac, God can neither see, nor feel, nor find out their mockeries, that's the third, the falseness of their repentance.  
Come we to the fourth defect of their repentance and conversion; it was momentary and unconstant, their hearts were not right with him, verse 37. Neither were they steadfast in his covenant. and this clause comes in as proof of the former, 'tis a conviction of their unsound and Hypocritical repentance, and here is a double conviction by which an Hypocrite may judge of himself, their repentance was false and feigned.  
First because 'twas not hearty, true repentance is hearty repentance if the heart be wanting 'tis counterfeit and hypocritical, their heart was not right with him.  
Secondly, Because 'twas not lasting and durable, they were not steadfast in his covenant.  
First, 'twas hypocritical because 'twas not cordial, and hearty, how was it not hearty, were they not in earnest, was it mere outside, acted, pretended repentance 'tis likely not, theirs a double hypocrisy.  
First, Formal and express, when he that acts it, intends only to counterfeit, means nothing else, that's gross hypocrisy: such were the Pharisees in Christ's time, and the world is full of them; hardly can we think a man in such a case, as these Israelites were now in, at the point of death, would be so gross, to mock God expressly.  
Secondly, There is an Hypocrisy of a finer thread, that's interpretive hypocrisy wherein we deal falsely with God and ourselves too; such as God will Judge, hypocrisy how is that, when a man rests in some acts of repentance, but it fails and falls short in the main, and is careless of that.  
As first, There are some actions of repentance, as confession of sin, calling of mercy, promising amendment, these are good, but yet more is required.  
Secondly, There are some affections and passions of repentance, as sadness, and sorrow, and fear, and anxiety of mind, and other passionate motions, these all are good, but yet fall short.  
Thirdly, What then is wanting, the main of all is that the heart must be changed, I say changed, it may be affected, dejected and troubled, and yet remain as bad as ever, so it is with Pharaoh, the terrors of God deeply affected him, so was Ahab strangely cast down at Elias threaten, he was sad in good earnest; and what think you of Judas, was not he much affected, but no new change was wrought in their hearts, they were the same men still, Pharaoh an oppresser in his heart, Ahab a persecuter.  
Here then is that which makes up repentance to be true and spiritual, and such as God will accept, when it puts a new heart into us, changes our natures from what we were before, begets in us new resolutions, that we choose what we refused, love what we hated, frames the very heart anew, in this case, hypocrisy works like art, sincerity like nature, how is that; why natures works gins within, frames the inwards of a man, first the heart, then shapes the outward members, so doth sincerity, but art that works upon the outside, altars the figure, and outward lineaments goes no further, so doth hypocrisy.  
Judge thy conversation by this trial, art thou another man, a new frame put into thee, hath God taken away thy stony heart and given thee a heart of flesh;  
A second conviction of the unsoundness of their repentance is, that it was a fleeting momentary unconstant repentance, they were not steadfast in his covenant, true repentance will prove lasting repentance, hypocritical repentance is slippery and unconstant.  
First, A true convert hath an inward principle of repentance planted into him, grace is a second nature, and works constantly as nature doth, but an hypocrite in his actions of reformation and repentance is moved, not by an inward principle of God, but by some outward motion, when that crosses, his conversion sails; the motion of piety in a good Christian are like natural motions, the motions of an hypocrite, are as artificial motions, the motions of the Sun and of the clock keep time alike, and for a while we will say a clock goes as the Sun, I but here is a difference, the one moves out of an inward principle, naturally the other, the clock is moved by an outward principle, the weight and plummet makes it go, and when that is down the Clock stands still, or as in waters, the natural stream flows always, 'tis fed with a stream; but a sudden Landflood though it runs strongly for a while, yet it will dry up, it hath no Spring or Fountain to feed it.  
A great difference 'twixt affection that will tyre, and affection that will hold out, a great difference 'twixt passion that is sudden, comes and goes, and 'twixt resolution that is constant, sudden flashing● of hair are one thing, and the kindly warmth at the heart is another, a good Christian is the same out of affliction that he is in affliction, an hypocrite oh he is a new Man on his sick bed, recover him and ye discover him, as covetous & profane, in affliction he vows, in prosperity he forgets his vow, what saith David, Psal. 57.8. My heart is fixed, O God, my heart is fixed: I will sing and give praise. Psal. 66.13, 14. I will pay thee my vows, which my lips have uttered, and my mouth have spoken when I was in trouble.  
In repentance he hath renewed his Covenants with God, and he will not break with him, failings he may have, but yet he revolts not, David's resolution is this, Psal. 119.93. I will never forget thy Commandments, for by them thou hast quickened me.   
Luke 22. verse 31, 32. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that b● may sift you as wheat: But I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy Brethren. 
IN this Chapter the Evangelist relates to u● our Saviour's approach and preparation to hi● death. Now this So● of righteousness being to leave the Horizon of this World, and to descend under the Earth, and sit in a Cloud, he was dismayed and affrighted, and perplexed with the expectation and fear of death; but as the Sun in a clear evening, when it is nee●● setting, casts forth most beautiful and glorious beams of light; So our Saviour now approaching towards death, shines forth in most heavenly meditations and exhortations to his Apostles. He doth that which the Prophet Isaiah persuaded Ezechiah to do when death approached, he set his house and family in order, Like holy Jacob when he drew towards his end, he called his twelve sons, and forewarned them of what should befall them, and instructed them, and blessed them, so here our Saviour calls his Twelve Apostles, and forewarns them likewise of what should betid them, and seals up his love and blessing to them.  
First, He makes here his last will and Testament; and publisheth and seals it up to them by the institution of the Sacrament, verse 19 This is the new Testament in my blood.  
Secondly, He makes here a bountiful and blessed bequeathment to his Disciples; as Jacob to his Son Joseph, he bequeathes him the portion that he had won to himself by his bow and by his sword, so here our Saviour bequeathes to his Disciples, to the Church of God the great conquest of his own blood, the purchase of his death and passion; I bequeath ●o you a Kingdom saith he, verse 10.  
Thrdly, He foretells them of troubles and afflictions, he forewarns them of temptations that should befall them; he gives them notice of their grand Adversary that would labour to disappoint them of their inheritance, and defeat them of the Kingdom.  

Simon Simon Satan hath desired to winnow you as wheat, etc.  
SO than the Text you see is a seasonable gracious prediction of a great temptation. The hour of temptation was now falling upon the Apostles, and Satan was now dragging his nets and framing his pits, and setting his snares to take them. And our blessed Saviour not only by the Spirit of prophecy but by his all-seeing eye of divinity discovers all the intendments of Satan; and gives them notice he carries an eye on all Satan's plots lest Satan should have advantage against us for he is ignorant nor of his devises as the Apostle speaks, he has his constant eye upon his Saints and upon their enemies, his eye is upon Leviathan the old Serpent lest he should annoy the Church of God. I the Lord will watch over it day and night, Hence Bernard taking into his meditation the constant practice of Christ in forewarning his Church of temptations; he terms Christ the creature that hath sympathy with man, That creature when it sees a man asleep, and a Serpent or Snake making towards him to hurt him; runs to him, and strikes him and awakes him that he may escape 〈◊〉 mischief, So here Christ sees his Apos●●● slumber in security, and the old Serpent making towards them to annoy them; he rouzeth them out of their security by this watch word, and tells them Simon Simon, Satan is on you and desires to winnow you, etc. In the words themselves observe these three particulars.  
First, A danger foretold Simon, Simon, Satan bath desired to winnow you as wheat, etc.  
Secondly, Here is a deliverance assured them, but I have prayed for thee that thy faith fail not.  
Thirdly, The duty of thankfulness required of them, and then when thou art converted strengthen thy brethren.  
For the first, the danger foretold them there are three things observable in it.  
First, The person forewarned that is in this word, Simon, Simon.  
Secondly, The enemy foretold, Satan hath desired.  
Thirdly, The mischief intended by him to winnow you as Wheat.  
First, The Apostle here warned, it is said here to be Peter, Christ directs his caveat to him, and awakens Peter especially by this quick compellation, and it carries briefly with it a threefold consideration.  
First, This compellation that our Saviour useth is no men personate, he directs it here in a particular special term to him, he names him here Simon. He doth not direct his warning and caveat in general terms, he saith not the Church of God is in danger, and Satan labours to bring in mischief on Christianity, but he brings it home to Peter in particulars, and gives the caveat to him in particular, and it carries a threefold intimation.  
First, On Christ's part, and so it is an intimation of special care, he carries a particular eye upon Peter, and upon every one that belongs to his care and providence, he speaks to him in individual punctual terms, he is tender of his protection, it argues the large and unlimited compass of his knowledge, he takes notice of every man, he sees our condition, he observes our actions, he beholds our carriage in all the turn of our lives, his eye is on whatsoever can befall us. As it was rare and excellent in that great Commander that knew every Soldier in his Army, and could call every one by his name. I say it argues not only his knowledge and inspection, but his especial regard and affection, he fixeth the eye of his providence upon every poor Christian that belongs to him, as Austin sweetly meditates, O tu omnipotent, etc. O Lord God, (saith he) thy care reacheth to every particular man as much, as to the whole Church, and thou as much tenderest and art provident over every particular man, as of the whole frame of Christianity.  
We are told indeed by some that he absolutely intends the salvation of the Church in general, he will provide that the Church of God shall not be ruined▪ he hath built it on an impregnable Rock● but notwithstanding they say that this o● that particular may, any one Christian may fall away and perish. No verily, the providence of Christ is as careful for Peter and Paul and every one whose names are given up to him. He bears every one on his breast and on his shoulder, as well as he supports the whole Church. This was foretold by David Psalm, 72. he saith not only that he will have a care that the Church shall flourish in his time, and that there shall be abundance of peace, but he will have a care of the poorest sort, he will deliver the poor soul from violence, and precious is every poor soul in his sight: It was typified in that charge that was given up to Moses when he took the charge of the Government of the people, all the people were delivered him by Pole and by tale; a muster was made at his first entrance into his Government, and God surveyed all the Army, a particular of them was given to Moses, and when he resigned them to God again he gives them by tale. It was typified on Aaron, he bore the names of all the Children of Israel in his bosom, not only our persons, but our hairs, are hairs of the heads of his children, their persons then are under his eye and observance, under his regard and particular inspection. That is the first thing it is an intimation of particular inspection.  
Secondly, This personal name carries an intimation on Satan's part of malice, he desires that no flesh should be saved, he thirsts after an universal destruction, but notwithstanding his more special spite is against the Church of God, he takes more felicity in the ruin and overthrow of one Christian then in the damnation of a 1000 others, to recover one that is gotten out of his snare to bring Israel back, after they are gotten out of Egypt it is a great joy and comfort to Satan; but above all he rejoiceth that the most eminent Saints, Peter and such as are Pillars of the Church, the overthrow of them is a great Conquest to him. One David is more than 10000 of Israel, and to bring him to sin is his chief aim, he hates those above all. The choicest Saints are the mark of his greatest malice: the image of God where it is clearest, enrageth Satan's malice most. He hates us all, but those that excel in virtue, and bear the livelyest Characters of God are his chief aim.  
Secondly, Above all, he fears Saint Peter and such as he, if they stand they work great ruin to the power of Satan. Peter killed his thousands, and Paul his 10000 If these stand they make havoc of the power of Satan, and trample on principalities and powers. Therefore as Pharaoh made it his plot to destroy the male Children,, so doth he to destroy the most masculine Christians of the highest improvement of grace. As it was the plot of Samson when he would destroy all the Philistines, he goes to the Pillars and pulls them down, so it is his policy above all others, he goes to Peter, and the Apostles, and the chiefest Saints, that is the second intimation of Satan's malice.  
Thirdly, This compellation, Simon, Simon, it carries an intimation on Peter's part, that is of special care and circumspection in case of temptation, it is not enough to rest in general promises, the Church of God is sure, it is built on a Rock, and there we rest ourselves, but we must make provision for our own safety. As in the case of War and invasion, men are not content that the Coasts be guarded, & the Castle fortified, & that there be public care to watch over the kingdom, but every man provides for himself, and hath Armour for his own use. So in the case of temptation, we are not to entrench ourselves with general promises of the Church that is built on a Rock, and it shall stand, and the power of Hell shall not prevail against it. It is true Satan in his War against the Church will lose the main battle, and he and his instruments that fight in a damned quarrel, they shall be overthrown. O but if thou look not to thyself, thou mayest have a wound and be taken in the battle.  
See this care of personal provision how Paul urgeth it, Gal. 6.1. Brothers if any be overtaken by infirmities, you that are spiritual restore such an one with the spirit of meekness, considering thyself lest thou be tempted. In the exhortation, first he gins in the Plural, Brethren, you that are spiritual recover you such a one; but when he comes to caution consider thyself. A man would think it were sollecisme, and indeed it seems to be a slip in Grammar; Brethren, look to thyself, and you that are spiritual see that thou be not tempted. No, it is an elegancy, for in compassion all must come in, but in cantion every man must look to himself; Brethren help one another, but let every one look to himself in case of temptation: consider thyself lest thou be tempted. Thus we see the first consideration, it is a name of personal compellation, Simon Simon.  
Secondly, This compellation it is a name more natural to him then his other name; he calls him not Cephas and Peter, and by these names after he useth to call him, but Christ passeth by these, and calls him by the name he brought with him before he was a Disciple; Simon especially now in the case of temptation he doth not mind him of his privilege; thou art ● Rock, thou art a stone, and these shall secure thee and the divine promises; but consider what thou art in thyself a weak man divested of all privilege & security by thy own natural condition, and compassed about with many infirmities.   

In case of temptation the safest way is not to consider our strength but our weakness.  
NOt what we are by privileges that comes from without us; but what we are in our own weakness, if we be left to ourselves. As the Lord speaks in Isaiah to the people of Israel, when he tells them of their danger, he calls them, thou Worm Jacob; he puts them not in mind of their excellencies and prerogatives, but what they were in themselves, poor Worms, unable to rescue themselves or to resist any force. The best way is to consider what we are in our weakness, and not in our strength; Thoughts of strength breed security, and are forerunners of ruin; but thoughts of weakness & insufficiency awaken diligence to prevent our danger; still we see in all the supplies and employments that the Saints had, they spe● best that were conscientious of their weakness: What furnished Moses and made him so complete a man for his service, but the urging of his own weakness. First he pleads his own weakness, Lord I cannot speak, God supplies that; And then another, I am fearful, and he argues many insufficiencies of himself, and the pleading of his insufficiencies gained him abundance of strength from God: in temptation remember the best of us, as the spirit is willing, so the flesh is weak: And consider not only that we are built on a Rock, but our old foundation in the dust; not to remember that we are Peter and Ceph's, and are strengthened by privileges, but Simon, Simon compassed with infirmities. That is the second, it is a natural name.  
Thirdly, This compellation it is a name ingeminated, our Saviour is not content once to jog and awaken him out of his drowziness, & infirmities, but he doubles it and quickens him up with a vehement compellation, and that for these reasons.  
First, There is some quickening sharpness in this ingemination, Simon Simon, a little before the Apostles were fallen into a strange dispute; and debate among themselves who should be the greatest, they were at a great dispute, they would needs know who should be the supreme, they imagined a kind of Popery, who should be the leader of all the rest; our Saviour sees it and pitches it, and calls them off with sharpness and acrimony: are you thus disputing for Mastership and spremacy; the common enemy is upon you, Satan is at hand ready to swallow you up, and you are together by the ears.   

It is the usual condition of the Church of God, when they are in the greatest dispute and objecting one against another for supremacy, and Mastership they are in the greatest danger, the greater severity is on them.  
Thus Jeremiah takes of the ambition of poor Baruch, The Lord will bring a captivity upon the land, and seekest thou great things for thyself; The common enemy is upon us, and hath cast in his fire balls of contention, and shall we contend who shall be Mistress, it is a secret check, he shows, that while they were disputing about supremacy they were in danger, while they think they stand in the height, they fall down as Bernard saith.  
Secondly, This ingemination that our Saviour useth; it carries with it a great strength of warmth and heat of affection, he looks on their danger, he pities their security and tenders their welfare, therefore he is stirred in all tenderness of affection; to bring them out of the snare? O Simon Simon; It is the gracious love of our Saviour, he hath not only an eye of inspection on our danger, but his bowels are stirred with compassion; they are rolled together, his heart melts in our afflictions and temptation.  
This form of speaking is used in any extremity of the Church: In their sorrow in captivity, Exod. 3. See how God speaks, I have seen, I have seen; In the danger of Isaac to be slain by Abraham, God posts an Angel out of heaven, and the messenger comes upon the wings of the wind; and saith Abraham Abraham, etc. So in the case of desolation and sorrow that the Church was in, how comfortably God speaks to his people; comfort ye, comfort ye my people, etc. There is no tender hearted Mother, that springs forth into passion and tenderness of affection, upon sight of the danger of her child, as God is stirred to compassion, and his bowels yearn to catch us as firebrand out of the fire, to deliver us out of the snare of Satan.  
Thirdly, It is a quick speech Simon Simon, to awaken and stir them out of their greatest security. The Apostles were at leisure to fall into many disputes, and never considered the danger of them; Christ is fain to double his voice, and to lift it up as a Trumpet to awaken them, As a man that sees fire break out of his neighbour's house; and knows that they are all asleep, he bounceth and knocks at the door, and calls to awaken them out of danger: so Christ is vehement and impotunate. There is a kind of Lethargy that falls on Christians sometimes that they must be affrighted out off by fearful compellations: The best of God's Saints have need of these warning pieces to be shot off at their ears, not only the wicked that lie benumed in security, and are taken by Satan at his pleasure in every temptation; but the best of God's children. And our spiritual dangers do no more affect us, than the bodily danger of Lot when he was loath to escape, and it seemed a fable to his sons when they were told of it, therefore Christ is earnest and importunate with them; so you see the first thing the person warned Simon.  
The second is the enemy foretold, Satan desires to winnow you; And here are these two particulars.  
First, The enemy himself that is Satan.  
Then secondly, the provision and preparation he was to do this mischief, he did earnestly desire.  
First, Here is our enemy Satan, it is one of the names, that the Scripture deciphers the enemy of our salvation by, some times he is called Diabolus the Accuser sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter, sometimes Apollyon a destroyer, here Satan an enemy, and it is a great aggravation of the danger to know the greatness of the enemy that besets us, he is Satan.  
First, A malicious deadly enemy, he hunts for the precious souls of men.  
Secondly, He is a subtle crafty enemy he knows, as John speaks, he hath the mystery and depth of temptation.  
Thirdly, He is an old inveterate experienced enemy, he is beaten to this trade, he is excetcised and versed in the art of temptation. See the danger of this enemy by three reaches and depths of mischief that he conveys in his temptation.  
First, This temptation that he sets on Peter by, it was an importunate temptation, there was great importunity in this temptation to set on Peter and the Apostles. There were many discouragements that might have deterred him from setting on the Apostles, the Apostles were not unarmed, they lay not naked, they were not as a City whose walls were broken down, open to invasion, but there were many things considerable in the Apostles that might have driven him off from his temptation, and yet he would assault them.  
First, They were in Christ's society, a great privilege, and it was a great discouragement to Satan to set on Christ's servants, those that lived and were in the sanctuary of his society. If Satan had set upon strangers, those that were out of Christ's love, as a bird from the nest. So is a man that strays from his places saith Solomon, a man that is out of the society of Christ and of good men, he lies open to every free booter, Satan may take him at his pleasure, if Satan take 〈◊〉 man at a Stage-Play, he seizeth upon him on his own ground, but the Apostles were in the Sanctuary of Christ's society; ye● Satan dares break into Christ's family, and offer temptations and assaults upon his own servants about his body; no society, not the whole Church of God, 〈◊〉 the society and presence of Christ ca●deter Satan from assaulting by temptation's, so it was in Judas, he won hi● from his Master's company, he rook hi● from his heels, and carried him away b● temptation, as it were in spite of Christ that was the first determent they were in, Christ's company and family, yet Satan sets on them.  
A second, discouragement that might have kept him from tempting the Apostles, they were in the state of grace in a blessed condition, they were regenerate. Having sanctifying grace, it strengthens us against temptations. Grace in the heart of men is as a Garrison that God hath set to keep us from Satan, as the Apostle speaks, ye are kept by faith to salvation. The word signifies so to keep, as a Castle is kept by a Garrison. God sets a strong Garrison in the heart of a Christian, faith and grace beats off Satan's assaults, notwithstanding the evidence of grace in the hearts and minds of these Apostles, it discourageth not Satan, but he sets on them. The holiest man, the greatest Saint, nay Christ himself, Satan dares assault by temptation, as Gregory on that place of Job speaks of Leviathan, he drinks ●p whole Rivers, the wicked of the world, ●ay he thinks to drink up Jordan, the Church of God, he will try if he can swallow the Saints, nothing can discourage him, no, not grace in the regenerate.  
A third determent that might have kept him, and yet he is importunate, they were supported with the but resse and strength of promises, they had special assurance that they should not fall; None that are committed to him, Father I have kept them all saith Christ, and they shall not perish, yet Satan in despite of all God's promises wrestles with his Children, and will see if he can beguile them, as it was with him, he disputed God's truth, hath God said ye shall die. No, so he disputes, with a faith of a Christian, hath God promised that you shall not fail, hath he assured you of your perseverance, no such matter, it is false doctrine, he will assure us, there is no such ground and privilege, the promises of the Gospel, are no discouragement to him.  
Fourthly, Here was a new supply of grace that might have discouraged him, they had been even now at the Sacrament, first the Sacrament of the Passeover, there was the blood of the Lamb sprinkled o● them to keep them from the destroying Angel, yet he durst set on them, and then the Sacrament of the Lords supper, that great conduit pipe of grace, they had received new strength from Christ, notwithstanding all these advantages that the Apostles had, the malice of Satan is thus great, and his opportunity, that he sets on them.  
In what case are they that neither live in the society of Christ, but in the walk and range of Satan, that have not the least part of grace, that have no hold upon the promises, that have not any strength from the word and Sacraments. If he doth thus upon the green Trees, Peter and the rest, what will become of the dry ones, those th●t are destitute of all these privileges. That is the first consideration, the danger of this enemy of his importunities.  
The second, Is the consideration of this temptation and the danger of it, that Satan sets upon them, we find it was a humane temptation, the temptation that Peter and the rest of the Apostles were assaulted? with what was it no diabolical suggestion but save thyself, preserve thyself from danger, provide for thine own run not into needless trouble, thou canst do no good, as Jeremy saith, it was a mere natural incentive, it was not diabolical. Our own course dictates this, escape danger, go not into needless trouble, he bids him not curse Christ and Blaspheme, and speak horribly of him; but he comes with a temptation of natural affection. Here is a second cunning reach of Satan. We are not troubled at him; but when he appears in his own shape, as Bernard speaks, when he comes with horrible Blasphemies. O but he folds up himself in our bowels, and hedges his temptations in our own natural affections, he bids the Apostle, thou shalt provide against danger, be secure against trouble, and this is the most dangerous temptation when he works with ourselves, and shoots our own arrows in our own faces; as the Axe borrows the helve of the wood by which it is cut down after, so, Satan borrows temptations from our affections, he goes on in our own temper of nature and disposition, he bids us love our lives and provide for ourselves, but they are hissing Serpents, those temptations are most dangerous and deadly that come under a humane notion. This is the second.  
Thirdly, Yet it was a temptation of an Adversary, a man would think it were a very friendly temptation, provide for thyself, escape danger. If Satan should come with a horrid temptation, destroy thyself, make thyself away, rush on danger, these are horrible; but he comes in the hearts of a friend, and tells him he may do a great deal of mischief to himself, and incur the displeasure of the high Priest, and lose his friends, and hazard his estate, and run into danger without advantange. This is the voice certainly of a friend, but this was the voice of an Adversary. The most dangerous temptations are those that come under the semblance and appearance of good will and council. We can start back when one bids us rush into mischief, and cast ourselves down, but to save our lives and provide for our profit, to take care of our families, to enrich ourselves for hereafter, to provide against hard times. O we thank every man for these counsels, he is a good friend, yet notwithstanding Satan masks himself in this habit above all other. A false friend is the worst foe; as those Pirates are most dangerous that hangs out false colours, that pretend league and yet set on us, we are afraid of Satan when he comes in his own appearance, but when he comes like Samuel in the Prophet's mantle, when he comes to Christ in the shape of Peter, when he comes in the persuasion of a wife in the necessities of Children, in the council of friends; yet we should discern these to be the temptations of the Devil, thus you see the first thing the enemy that tempts, it is Satan.  
The second is the nature of the temptation, he hath desired, that hath two things.  
First, Here is the great bent of his will, and then the restraint of his power.  
The bent of his will, he earnestly desires to bring temptation, but he must desire it. But if you would know the suspension of his power, he is not able to do that which he most desires, he is bounded and limited; he longs for it, and he must desire it.  
First, Here is the great earnest desire of Satan to assault by temptation, and to bring us to sin, Take his desire in these three things.  
First, See, it is the very bent and inclination of his nature to do mischief, his desire is not for desire to do good for himself, but only for ill to us, he longs not for his own salvation, but for our perdition; As it is natural for Lions to be cruel, and for Serpents to be venomous; so it is the nature of Satan to do mischief, malice seeks not its own good; but to do others hurt; you may know Satan by his ymps, & the old one by his whelps, saith Solomon, a wicked man desires to ●o mischief, it is death to Satan not to do ●urt.  
Secondly, See his desire further, in that ●o do mischief in his daily malicious ac●usations, it is that term of infamy that ●●e Scripture puts on him; he is the Accuser of the brethren, that accuseth before God day night, the great Informer against ●e Church. There is no sin passeth by us, but he scores it up; did not I see this, and this hath not such a Saint committed such a sin? He is the great Doeg of the Church, as David curseth Doeg for his information, and it is Augustine's observation and direction for us on those Psalms, when we sing those Psalms where David curseth Doeg & those that accused him to Saul; we should turn from the little Doegs of the world, to the great Doeg of the Church, Satan that accuseth them day and night, and thirsts after their destruction, and weaves cunning accusations against the Church of God.  
Thirdly, This great desire of our ill appears by the earnest importunity, he useth to God himself that we may be given over to him. He prays not for his own pardon but for damnation, he prays not tha● himself, may go to Heaven, but that we may go to Hell; he makes no prayer to God, but against the Church no petition but to ill. See how ready he was to seduce Ahab, here am I, he proffers his service he desires employment to work mischief how submissively he desires that he ma● winnow Peter, how he solicits Chri● that he would not cast him out, but that he would suffer him still to torment the bodies of God's people. It is strange, he is a proud spirit, and pride disdains to stoup, but his malice overrules his pride, and he falls on his knees, and solicits, and begs, and importunes God that he may have so much leave as to do mischief.  
Then as you see the bent of his will, so in the second place, if he desires it, here is a second thing observable, the suspension of his power, he is restrained and chained up, he hath a clog upon him, a limitation, to fall a begging, he is fain to desire it, without leave he can do nothing.  
First, He hath an Original prohibition, he is cast out of all power and authority, he is the basest of all God's creatures, he hath no power over the meanest, he can do nothing to Job but by permission. But you will say Job was an holy man; He could do nothing to Ahab but by God's allowance, nay he had not power over the Swine without he beg Christ's leave. It's Tertullia's Meditation, he cannot not hurt a hair of our heads (saith he) nay even the very hairs and bristles of the Swine, he hath not power over them, he must beg leave of God to enter into the heard of Swine, his restraint is such.  
Secondly, If ever God allow him, in all his permissions God manageth them with his wise dispensation, he cannot do what he would, but what God gives him leave, God always carries a power over him, he holds the end of the chain in his hand. In the trial of Job he could do nothing while he had leave given him, God slips one link of the chain, he lets him try what he would do, he doth that to the utmost & then he stops; God gives him another link of the chain, but there he stops. It is that, that gives us great security, he carries him in such a sort as that he can take him off, he limits him, and sets him bounds of moderation, he hath great strength of malice, great desire, great cunning but his power is limited, he walks as a Thief with his keeper, he is a dangerous Thief, but the keeper walks with him, and he hath shackells on his heels. This is the second thing.  
I come to the last, the mischief intended to Winnow you as wheat, Now this action of Winnowing it is an ordinary familiar action conceivable by any, and this represents unto us the nature of Satan's temptation, and that in these three respects.  
First, Winnowing or sifting it is no action of strength, of force and violence, but of skill and cunning and dexterity. He that comes to purge corn by Winnowing, he pours not all out, he useth no violent action on it, but by slight of hand as it were a cunning dexterity and art that he hath, he useth this action that we call Winnowing so all the temptations of Satan they are actions of cunning not of power, he may persuade and seduce us by the dexterity of his skill by inveigling us by temptations, but he cannot force and compel us saith Austin he hath a great deal of power, and strength and cunning, he may circumvent us but he cannot powerfully overthrow us. It is not in the power of Satan to force the will of any to yield to his temptations. It is represented in the first temptation, he assumed the body of the Serpent a subtle creature, not of a Lion; a creature of force he cannot break in upon us by force, he cannot open the door and come in upon thee, if thou open not thy own heart. It is only God that hath power immediately, to enter into the soul, he only that hath omnipotency, can frame and work and bend the will according to his pleasure; Satan can follicite and tempt us, and persuade us, he cannot overpower us, he can only overreach us, he cannot ravish thy soul, he may inveigle it. If thou resist and beat him back; The will of any man is impregnable to Satan, it is only in the power of God to work on the soul; it is only an art or slight that Satan hath, he is an entreater, and seducer, not an overthrower, That is the first, it is a mere trick of exterity and skill.  
Secondly, Winnowing it is not one motion or action and there is an end, it is not presently done, but oft and oft, it is a frequent action an agitation rather, He that comes to Winnow corn he useth not one motion and then ceaseth, but he repeats and renews it, he exerciseth the same action again and again; So it is with Satan's temptations, it is not one suggestion, that he is content with, and if you deny that he is gone, yet he knocks at the door again, he is importunate, he will take no denial, but solicits and renews his onsets and compasseth us about afresh: it is his continual course as Paul saith, it is the buffeting of Satan, Satan's buffets are blows and blows; a second and a third blow over and over. This is the course of Satan, he will not be beaten once and then leave, but he will come the second and the third time, and he then leaves but for a season, & after renews all his forces.  
First, We know his malice is infinite and restless, he can never give over doing hurt.  
Secondly, Satan knows not what temptation will prosper and succeed; he knows not truly and infallibly the ground of our hearts, when one temptation therefore fails, he will try another, and another. He goes to Job and tries him in his goods, it may be those will vex him, and then in his children, it may be a tender father may be overcome, but Job overcame him, than he tries him with a shrewd wife, and then with unfaithful friends, he knows not the disposition of the heart.  
And then he knows that we are not always in a temper, sometime we are more watchful, sometime more drowsy, therefore he sets upon us at all seasons.  
Lastly he knows that importunity will weary and tire a man; that those that will not yield out of love, will out of vexation give an answer to be quit, Thus Satan he makes his Winnowing a frequent act.  
Thirdly, Winnowing is an action of great stirring & motion, a combustion and beating together, there is a great stirring and beating together in temptation: Satan brings no temptation that falls upon the soul of a Christian like this, to be under the buffet and winnowings and assaults of Satan. It puts the whole of a Christian man's heart to it, it makes him weary, I go mourning all the day long saith David; It makes the Saints of God dejected in spirit, weary in soul, that Satan will never let them rest, but sets on them with continual buffet, fightings without, and fears within; temptations on all sides, It makes them loathe themselves that Satan should see so much evil in them, as to think to draw them to such sins by such tempations. As Gregory mourned when he was advanced to the Papacy saith he, Lord I see that the world sees some ill in me, I am not Crucified to the world as I should. As a chaste spirit is grieved that the Devil should think him such a one as would yield to the temptation of uncleanness, It makes them mourn, there is no bitterness to this, to be under the temptation of Satan, to be always in the sive and in the fan, always to have the flail, and to be buffeted with temptations.  
Fourthly, Winnowing it is an action, that discerns and tries, a man sees a heap of Corn lie on the floor, but he knows not which is good, and which is light Corn; so promiscuously when we live all at ease and peace, and settle on our dregs, we know not who are sound Christians, but come to the wind and to the fan, come to the trial and see what temptations will do, you shall see which is weighty and full corn then; and which is chaff and dust and light corn, so temptations shows a man to himself, it makes known who are probata, and who are not, who are reprobate corn and dust & chaff in the Church, & who are good grain and weighty Corn; saith Jerom a man is to be thought to be such a one as he approves himself to be in the Whirlwind of temptation. Canst thou endure afflictions and not murmur? canst thou grapple with Satan, and his temptations, and not yield? O saith James, we account them blessed that undergo temptations. It will show thee to thyself, it will make thee know whether thou be an empty husky Christian, or whether there be good corn in thee; It is a matter of trial.  
Last of all this winnowing is a purging action, it is vexatious, but it is always profitable, it purgeth out some corruption, wheresoever there is winnowing. Indeed Satan intends all for destruction but the live is Gods, though Satan use it, and the Church of God is always the better and the purer the more it is purged from all dross, by these temptations. What doth Satan get by all the temptations and afflictions? by all the stirs that he raiseth in the Church of God? He purgeth the Church, he cleanseth it, he makes it pure, he purgeth the dross from it.  
The Corn before it is winnowed it is bigger, it is more in bulk, but after it is winnowed it is purer in substance. The Oar before it is cast into the fyning Pot it is a bigger mass, but after it is purer in mettle, so the Church of God in all these trials of false doctrines and innovations what ever comes to try the Church, there is falling away, and men are gone, to faction and carried away to sedition and fractions; but all our comfort is, it is but the light dust and chaff that is blown away with the wind, the good Corn remains. In all Satan's getting, all his gain is nothing but a heap of chaff, not one true Christian at the heart is drawn away, as it is Amos, 9 Not one grain of corn shall fall to the earth, all that Satan gains by all the troubles in the Christian world, by all his false doctrines who are they? They are set down in the Revelations, they are such as there names are not written in the book of life. As it was in the war between the Israelites & the Midianites, all the Midianites were slain, and not one of the Israelites perished, so in all the temptations and assaults that the Church suffers, not one Saint perisheth, not one grain of Corn miscarryes, the gain that Satan hath, is the light Chaff, all that fall away by these seductions are but the lose hairs that fall off from the head of the Church in that sickness. Thus you see the third thing; the mischief intended, it is the winnowing. So much for this time.   
FINIS.   
LUKE 11.13. If ye then, being evil; know how to give good gifts unto your Children; how much more shall your heavenly Father give the holy Spirit to them that ask him? 
IF we cast back our eyes to to the former Verses, we shall find in the Context a Gracious Encouragement of Christ to his Disciples, and in them to the whole Church, to quicken them to the exercise of Prayer, for the unfolding their wants to the throne of Grace. Were we well acquainted with the nature of this duty of Invocation; or, did we consider the necessity of this duty; it's the Lock and Key of Heaven, it opens the Storehouse of the Mercies of God; it's the Bucket that draws up the Water of Salvation. Or,  
Secondly, Did we consider the Dignity it puts upon us, it sets us in a degree into the presence of God, gives access to his presence; it maintains continual intercourse between Heaven and us. Or,  
Thirdly, Did we consider the Comforts that arise from it; it mitigates Sorrow, composeth Distractions, it comforts in Distresses; and what not? Were these things well considered, a man would think we should have little reason to enforce this Duty.  
On the contrary, in the Neglect of this; Did we consider the alienation of our Souls from God. Or,  
Secondly, our own guiltiness, that makes us  to come into his presence; the dulness of our hearts to any spiritual service, and with what weariness we serve the Lord. Or,  
Thirdly, that we think well of our own Infidelity, which makes us conceive there is no profit in our prayers; that makes us say in our hearts, all our prayers vanish in the air.  
These things well considered, Encouragement is necessary.  
In the second Verse he first prescribes a form of Prayer, frames our supplications for us: We know not how to pray as we ought. He himself draws our petitions. Did a King draw a Petition to be put up to himself, it would be a hopeful sign of a Grant. He teacheth not only what to pray, but he prescribes a manner how to pray, so to offer up out Suits that they may be successful. If we fail in the manner, we may return empty, it will not be acceptable; they must be fervent, constant, and confident, and so our Saviour teacheth.  
It's a great Encouragement, that he invites, persuades, exhorts to abound in prayer. Be of good comfort; he calls us, persuades us to come. S. Austin saith, Dost thou think that he will deny thee that calls thee? Nay, he sues to thee to come: And then, the main Encouragement of all, is the gracious assurance he gives to us; Thy prayers (saith he) shall be accepted, granted and rewarded. God takes it in good part, he despiseth not the prayer of the poor, but graciously accepts of it: And,  
Secondly, he yields, grants, and subscribes to our petitions, answers all our desires; he puts us not off with a bare acceptance, but fulfils and grants.  
Thirdly, he not only accepts, fulfils, and grants, but rewards and gives all that we ask; nay, he gives more than we ask, because we are subject to ask amiss; he doth not only regard us, but relieves us and rewards us.  
So the words, they are a gracions assurance that Christ gives to the Church, that they should not only be heard, but speed in all their prayers: and not by way of hopeful insinuation: a bare insinuation, as that in Zephaniah Chap. 2. v. 3. Seek ye the Lord, all ye meek of the Earth, which have wrought his Judgement, etc. It may be ye shall be hid in the deep of the Lords Anger. Or like that insinuation of the Prophet Joel. Who knows if God will be merciful unto us.— No 'tis more, 'tis not only a bare promise that we shall be accepted, but an assurance that our prayers shall be granted; and Faith, when it meets with a promise, it works wonders: Yet there is more, our Saviour assures it, and proves it by force of Arguments and Demonstrations, he contends and disputes with our infidelity. St. Austin saith, Lord, I am assured of it, because thou sayest it: But how much more when Christ proves it by argument s; Speak but the word Lord, and Faith will rest upon it; but when arguments and reasons are added, what Faith can deny? Christ argues, proves, and confirms it to us. Oh happy men that we are! that for the establishment and confirmation of our Faith, Christ will argue, dispute, and strive with our Infidelity; and what wretches are we if we do not yield. See how his arguments are framed, by way of a double similitude.  
First, from the similitude of a friend, there's hope. Which of you having a friend, etc. v. 5. Kind importunity admits no denial. I have made you my friends, saith Christ to his Disciples. This is a strong argument, and yet a doubting Faith objects, that friendship may be broke, love may grow cold; I, but Christ argues from the similitude of a Father, friends may prove unkind, yet a Father will not grow unnatural to his Child. God is our Father: O the bowels of a loving Father, that's far beyond the bosom of a friend! What can Infidelity object against this? Observe in this discourse three particulars.  
First, the proof of the Argument, set down in the similitude; If ye then being evil, know how to give good gifts unto your Children.  
Secondly, the Conclusion, drawn from the Argument; Shall give the holy Spirit to them that ask him.  
Thirdly, the Illation or strength of the Argument, how much more shall your &c. So there are three things to be considered.  
First, the proposition of the Similitude.  
Secondly, the Conclusion.  
Thirdly, the proportion, how it holds, how much more.  
Let's come to the Similitude itself, and consider, first the matter of it, secondly the use that Christ makes of this Similitude.  
The Similitude itself lies upon these words: Ye that are evil men know how to give good gifts unto your Children. Here are three truths supposed by our Saviour.  
First, Ye, all the sort of you, this is your state and condition, Ye are evil and sinful.  
The second is this, Ye that are evil, have some principals of good in you, some truths remain in you; you know how to do some things right and good.  
Thirdly, you that are evil and sinful have this principle preserved in you, you know how to give good gifts to your Children, how to love and seek the welfare and good of your Children.  
First, you that are evil and sinful. This Tincture of evil, Christ objects against them. It points not at the most godless profanest sinners, sinners of the first magnitude; as murdering Cain, traitorous Judas, wicked Absolom; we yield these to be wicked men, and yet this title reacheth to them also, they are not free from this imputation. But further, the men that Christ speaks too here, they are his own Disciples, such as put themselves under his Doctrine and Discipline; nay more, they were men regenerate, such as might call God Father, as St. Austin saith, such as God accounts and owns to be his own Children, and they own him their Father; nay more, men that had made a great progress in Religion, men given to Devotion and Prayer; Lord teach us how to pray. Notwithstanding their dignity of Apostleship, the privilege of their Sonship, their piety and devotion, Christ tells them they are evil and sinful; this should put all, even the very best, to blush, and cry out with the Leper in the Law, I am unclean, I am unclean. We are all unclean, it should make us take up John's confession, If we say that we have no sin, there is no truth in us; this is not only a strain of humility, but a true confession of verity, we are all sinners. But, how far may these men be said to be evil men and sinners?  
First, it was not by their natural estate and condition, that they were evil, as the Manichees unfold this Text; for God made all good, and very good, we came unspotted out of his hands; also, Original sin was much abated in them, and new principles of grace infused, so they could not be said to be wicked men; he accepts his for Saints, and they are washed, and cleansed in his sight; then, how far may the Saints of God be said to be evil men?  
First, the best and holiest men may be said to be evil, and wicked; as in the very best of men are the relics of much foul Corruption, which makes them evil and sinful: Original sin, though perfectly pardoned, yet imperfectly purged; purged from the death of sin, but not from the disease; the best of us all have the swaddling Clouts of our first Conception, in which we were wrapped; the defilements of original sin, stick close by Adam's fall: We were not cast only into a puddle of mire, but upon a heap of stones, having so bruised us, that this is subject to the very best of us to be styled evil and sinful.  
Secondly, the best of God's Saints, are liable to this imputation of evil, and sinful; the good that's wrought in us, by regeneration, is so weak and feeble, by our Corruption; the Conflicts that the grace of God finds in us, makes all the graces of God imperfect, as St. Austin saith of Civil war. There are those contrary principles in us, that the best of us are liable to this imputation, as Da●id saith, O Lord thine eyes, see thee feeble imperfections of grace, thy eyes behold the weak beginnings of grace, thy eyelids try the Children of men: not when he looks with the eye of Justice, but with the eyelids of his Mercy; whereby he connives and winks at us, that he may find us unblameable; the best of all God's Saints have those imperfections, that makes them cry out, We are evil and sinful.  
Thirdly, they are evil and sinful; our Saviour puts them in Compare with God; the very best of God's Saints are nothing but Corruption; if we have sanctification, it is by participation from him; the stars withdraw their light, when his glory appears, the view of which, made the Saints of God to tremble.  
Woe unto me (saith the Prophet Isaiah) I am undone.  
And, Job saith, I have seen the Lord.  
Thus you have the first truth verified.— Ye are evil and sinful. I come now to the second; though by nature ye are sinful, and evil, and tainted with Corruption, yet there are some impressions of equity, some principles of common honesty still preserved; not only those that are comparatively, but those that are totally evil; those that are unsanctified, have some rules of honesty engraven upon them, some impressions of the image of God, that image not wholly defaced, concerning truths and rules of morality, which nature hath still preserved. Nature itself starts back at some abominations in an unregenerate man, the Conscience of an unregenerate man, checks itself at some horrible impiety. In a spiritual sense, all moral virtues are but vices; as St. Jerom saith, all sacred truths are not to be known, but by revelation, natural endowments are beneficial, as one benefit of the remainder of nature is, that they which cross not the rules of morality live more innocent; For, were it not that those principles bare sway in most men's lives, common honesty and justice could not be maintained.  
Secondly, by nature we can never attain to grace, and so by those virtues we cannot prevail with God for Salvation; Yet they may for a temporal reward, as in the Romans, God rewarded moral virtue with victory and prosperity.  
The third benefit it gets, they that observe the rules of nature, their account at the last day shall be far more easy; indeed, the Heathen shall be all turned into Hell, but the Damnation shall be more easy; Socrates less punished than Cato.  
Lastly, a man that lives according to the rules of nature, keeps within the compass of these principles; though not able to reach at Salvation, yet their Conversion is more easy; it's more possible to gain him to grace, this stock of nature is fit to graft grace and religion on more kindly; yet at the best it cannot fructify, and bring forth fruit to eternal life, but grace being graffed, it will fructify to Salvation. A man within the sphere of morality, that lives peaceable, sober, just, and of an humble mind; there is more hope of salvation in that man, he is not so far from the Kingdom of God, as those that sin against nature; evil and wicked men have some principles of knowledge; ye are evil, and yet ye know some good things.  
The third truth is, Ye that are evil, among the decays, ruins, and rubbish of nature, yet this truth is preserved, ye are tender affected Parents, and seek the good of your Children; God hath placed this forcible instinct, as the bowels of most unnatural men is natural love to their Children. In the first original, God did create us all one flesh, and one blood; men were not created apart, as Angels, one independent from another, but all one blood, one root, and the sap of all this is natural affection; it's this that glues and holds all the world together, it keeps the world in being, without which all would fall asunder; this tender and kindly affection of parents to Children, it's the Conveyance of all nurture: Thus Wisdom in the Proverbs, takes upon it the place of a Father, O my son keep the instructions of thy father, and what my son, etc.  
How forcible are these persuasions to piety and virtue!  
Thirdly, this is a spur to labour and industry; what's that that keeps the world in action, not all for the belly, but keep something for the Babes; it's that that quickens industry, this is the plummet that turns the great Wheel of all the world, that makes perpetual motion of labour, to leave something behind for Children.  
Fourthly, the sweetness, as that it takes off the harshness of all the toil and care incident to parents, the care in bringing forth, the care in bringing up; they account it no labour, or a labour much sweetened by this tender affection. St. Austin saith, that the labour of loving and tender parents to their Children, is either no labour, or sweet labour.  
Lastly, this tender affection, is a provocation to piety. Salvin urgeth it, Dost thou love thy Children? be religious and pious; those that are pious claim a blessing to their Children, and the want of this affection is a sign of a reprobate mind: Want of this natural affection, Rom. 1. also Tim. 2. you may see what it is, if natural affection be wanting, it signifies some great mischief. And so much for the first.  
Now I come to the second, and that's the use and improvement that Christ makes of it, he cloaths himself with this affection, this similitude of a loving Father to Children; he useth this language, of love to us, conveys these thoughts in the sweetest expressions, that we may feel the sweetness of the love of God in the sweetest expressions. Take it in three manifestations.  
First, as to himself, the most careful resemblance, compares himself to a watchman; he that watcheth over Israel, neither sleepeth nor slumbereth: Wouldst thou conceive his Care to feed and provide for thee? he compares himself to a Shepherd that feeds his Sheep: Wouldst thou conceive his Tenderness? he presents himself as a Hen that gathers her chickens under her wings, Mat. 23. And as a Hen bears up her wings, etc. Deut. 32. or as the Eagle. St. Bernard saith, all of these are sweet resemblances of his tender Care.  
Secondly, as he takes to himself the sweetest resemblances, so the most loving relations, a friend is a sweet relation, a brother a sweet relation; Abraham believed, and he was accounted a friend of God; a father is a tender relation, I will be thy Father; a husband is a sweet relation, I have married thee to myself: And because all these relations fall short, he joins all together, he that doth the will of my Father, is my Father, my Mother, my Brother, etc. and in the Canticles, Open unto me, my love, my dove, my undefiled.  
Thirdly, he cloaths himself with the tender affection of love, as in St. John; Pity, that is a tender and melting affection, the Lord is exceeding pitiful, as in S. James; he hath a fellow-feeling of our sorrows, as in the Prophet Esay, he assumes, that he is void of passion; nay, he hath bowels of Compassion, there's the rolling and turning, and yearning of his bowels. So we have seen the first main particular of the text, Ye that are evil and sinful.  
I come now to the second, the Conclusion drawn from this Argument; Your heavenly father knows how to give the holy spirit to them that ask him: Fathers upon earth provide gifts and portions for their Children, but here's the gift of the holy spirit. Here are three particulars Considerable:  
First, the Donor, your heavenly Father.  
Secondly, the gift, the holy Spirit.  
Thirdly, the qualification of those that receive it, they must ask.  
First, your heavenly father he is the Donor, look upon it as a hint of encouragement, heavenly father; here's but three words in all.  
First, a father, it's a word of much kindness and affection, it argues his forwardness and propensity to help us.  
Secondly, heavenly father, it argues his all-sufficiency, God father of heaven, Lord of heaven and earth, he's abundantly able to supply our necessity.  
Thirdly, your heavenly father, it's a word of engagement; Ye may believe your father; this word gives us our right and portion, that in humble confidence, we may lay Claim to his goodness: here's alinck of love, father, heavenly father, your heavenly father; these three put together prevents three doubts that faith may object when a Christian is to pray.  
First, the doubt of the poor Leper, Matt. 8. Lord if thou wilt, thou canst make me clean. O never question his willingness, for he is a father, and what will not a loving father do for his Child.  
The second doubt that faith may object, is the doubt of the poor man for his son; Lord if thou canst, etc. He needs not question his power, he is a heavenly father, he hath al-sufficiency.  
The third doubt is that in Mark 4. Lord, dost thou not care if we perish? etc. never question that, for he is your heavenly father, this it is that makes up a full comfort; without these, infidelity would be ready to cast off all hope, and give over all prayer to God, as thinking God will neither do good nor can; or else objects there's no engagement: Put these three together, he's a father, and is willing; a heavenly father, and is able; our heavenly father; and therefore engaged by these three, a Child of God hath assurance of hope and strong Consolation.  
Now the gift intended here, is the holy Spirit, Matth. 7. it's said, Your heavenly Father gives every good thing; I, but most sweetly are our prayers Confined here to the begging of God's Spirit; whatsoever a Child of God asks, it should be things of necessity; superfluity that's not for Children to ask, nor a wise father will give it; the Spirit of God is necessary, bread is not so necessary for life, as grace for salvation; all necessaries for life, and all superfluities are not so much, as this absolute necessity of having the Spirit; it's not necessary I should live, but it's necessary I should be sanctified and saved.  
Secondly, a Child should ask that which is useful and profitable, and of all other gifts, the gift of the holy Ghost is most useful, it is a gift of the highest nature.  
First, it's the richest that God can bestow; one dram of grace, one blessed suggestion from the Spirit of truth, one blessed motion darted into the heart by the holy Ghost, is more worth than all the world: All things in this world may be called good, but makes them not good that have them; St. Austin saith, Riches are good, if a man have grace to use them, so he may do good with them, but grace makes good; there's no man can put virtue to an evil employment, grace is always the ●ountain of good; it's the foundation, the pledge, the assurance, it gives all other blessings; Solomon when he asked the spirit of wisdom, God could not deny him any thing, riches, honours, every thing.  
Thirdly, if a Child should ask of a father, a sign of his love, the greatest manifestation of a father's love; the surest sign, and richest evidence of God's love, is the gift of the spirit, the love of God when it is shed abroad in the heart by the holy Ghost; we feel the taste of it, rejoice in the comfort of it, it's a seal of God's love, as St. Bernard saith, a dram of God's grace is a certain token of a determined Election of the assurance of glorification; he that asks God's Spirit loves God, and God love him; such prayers as these always prevail; forgive us our sins, increase our repentance, sanctify our souls, purge our consciences, subdue our corruptions, overcome our temptations: Lord, what prayers should prevail with thee, if such prayers as these prevail not; other prayers may hit or miss, but prayers for God's Spirit never returns empty.  
Now for the third, the parties, those that ask, how can we pray for the spirit, without the spirit, none can say Jesus is the Lord, but by the holy Ghost? it was the the Pelagian error to say, that our prayers must prevent God's grace; the Spirit of God is not the fruit of our prayers, but our prayers the fruit of God's Spirit; our desires are wrought by God's Spirit, answers our desires; in this case, how sweetly St. Austin saith, indeed his first grace, his preventing grace foreruns all our prayers; I am found of them that sought me not: but his Concomitant grace, that may be the fruit of our prayers, yet all supplies of grace are of God's Spirit; St. Bernard saith, it's the surest sign of grace, if we desire grace; prayer it's the breathing of God's Spirit, and there must first be a drawing in of God's grace, before there can be ascending out: Matth. 44. there the grace of God's Spirit; the Kingdom of heaven is compared to a treasure found in the field not looked for, there's preventing grace, the touch of the spirit that works upon the heart in the first prevention, vers. 45. The Kingdom of heaven is likened unto a Merchant, that sought pearls, and found them; here's first the grace of prevention, a treasure found in a field, not thought on, as St. Austin saith, faith is given, first, as the prime grace, than the prayer of faith, that is the breath; it's prayer that obtains supplies of grace, the matter of our prayer must be for the supplies of grace, prayer increaseth new supplies.  
Secondly, prayer may obtain the sealing up of our adoption, the kiss of peace and love, that seals up assurance of pardon for sins.  
Thirdly, besides the first stock of grace, look for assisting grace; we can not make good use of grace, without the help of grace.  
Fourthly, prayer will obtain the spirit of strength and fortitude, to encounter against temptation; ask thy father this, and he will grant it.  
Lastly, prayer obtains the spirit of perseverance, without the which all holy motions and inspirations are like a wind, that passeth away, and cometh not again.  
Now I come to the Illation drawn from the argument, how much more; 'tis a proportion with advantage; indeed it had been well, if the Argument had gone, and the Conclusion drawn with some abatement, one spark of mercy to so unworthy Children; the place of a servant, nay, the bread of a servant, had been too good for so unworthy Children.  
Secondly, if the argument had held but so much, as in Psal. 100 Like as a father pitieth his own children; or like pity, the Lord teacheth to those that fear him, David takes comfort in this, but this Scripture offers more grace, how much more? why here's full measure, shaken, pressed down, it runs over.  
The third expression in this proportion is; if earthly Parents have such provident Care for their children's welfare, how much more in God, though earthly parents be never so wise and provident for their Children, yet they may be mistaken, or wish things unfit, and to the hurt of their Children, as old Isaac was mistaken in his blessing, the mother of Zebedees' Children asked she knew not what, but the alwise God hears all our desires, and orders all things graciously for our welfare.  
Secondly, Ye men that boast of your power, if ye are parents, and have any portion to bestow upon your Children, how much more God your heavenly father; all that earthly fathers enjoy is but borrowed, the oil in the Cruze may fail, the oil in the barrel may be spent, all ye have is but borrowed, etc.  
Thirdly, if ye that are parents have tenderness of affection towards your Children, how much more your heavenly father? God is full of bounty and mercy, ye are evil and evil natured, God gives liberally and upbraids not, to compare with him the goodness of men, is not so much as one dust of sand, to the glory of the whole earth, like a spark to the whole element of fire.  
Parents, what do they give to their Children, trifles; God gives the best things, his Spirit, his own flesh.  
God fills the world with his goodness.  
Fourthly, men are but Stepfathers of the flesh in respect of God, he's father both of soul and body; Ezek. 23. he chargeth, etc. worldly fathers, thou hast taken, etc. God is our being, and the preserver of our being. Abraham knows us not, Jacob hath forgotten us: And Christ said, Call no man father upon earth, as to compare with God.  
Lastly, as the nearest father, so the dearest affection; the affection of the father or mother are cold and dead, in regard of the ardent affection of God towards us; Parents they first beget Children, and then love them: God loves first, and then begets us to himself; a flowing of nature is parent's love, but an eternal love is God's love; we had a being in him, before we had any in ourselves, he that planteth the ear, shall not be hear? and he that planteth the tenderness of Parents to Children, shall not he have Compassion? nay, how full must he needs be of Compassion?  
To shut up all the height and improvement of affection in God, must require reciprocation on our parts; and it's set on a three fold proportion.  
First, if ye that are Children cast care upon your Parents, Be not careful what ye eat, or drink, or what ye put on, for your heavenly Father careth for you.  
The proportion of obedience is the second; If reverence be due to the Parents of the flesh, how much more to the parents of the spirit? how much more reverence and obedience to your heavenly Father?  
The third is the proportion of love; If ye give love to earthly fathers, how much more to your heavenly Father? So you see the sum of the Text is; Ye that are evil, can give good gifts to your Children; how much more shall your heavenly Father give the holy Spirit to them that ask him?  
FINIS.   

LEst Obloquy or Malice should assperse the Candour and Integrity of these four Sermons, I was desired by the Seller of them, to read and censure them. Having seriously perused them, I find the true Pourtraicture of the late deceased (yet never to be forgotten) most reverend Bishop Brownrigge. My censure can extend no farther than the Printers Errors; The principal one whereof I find to be in the first Sermon, in the first pages being a transposition of the Title: Wherefore, in stead of, Is the Safety of a Nation True Repentance, read True Repentance is the Safety of a Nation. In short, let me advise your charitable minds not to study how to carp at literal faults, but study the matter, and you will soon be a sharer with me in the pleasure and profit of reading them. This I thought fit to write, as to antidote it against the tongues of maliciious and envious persons.  
R. H. M. A.