XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON PREACHED BEFORE KING JAMES AT WHITE-HALL, On the X. of February, A.D. MDCXIX. being ASHWEDNESDAY.

IOEL CAP. II. VER. XII, XIII.

Nunc ergo dicit DOMINVS: Convertimini ad Me in toto corde vestro, in jejunio, & in fletu, & in planctu.

Et scindite corda vestra, & non vestimenta vestra, & convertimini ad DEVM vestrum.

Therefore also, now (saith the LORD;) Turne you unto Me, with all your heart, and with Fasting, and with Wee∣ping and with Mourning.

And rend your heart, and not your clothes, and turne unto the LORD your GOD.

FOR this time hath the Church made choise of this Text. The Time, wherein, howsoever we have dispensed with it all the yeare beside, she would have us seriously to entend, and make it our time of turning to the LORD. And that, Now (the first word of the Text.)

For, she holds it not safe, to leave us wholly to our selves, to take any time, it skills not when; lest we take none at all.* 1.1 Not now (saith Foelix) but when I shall find a convenient time; and he never found any: and many (with him) perish, upon this not now. Take heede of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when I shall finde a convenient time: It un∣did Foelix, that.

She hath found, this same keeping of continuall Sab∣boths and Fasts, this keeping the memorie of CHRIST's Birth and Resurrection all the yeare long, hath done no good: hurt, rather. So, it hath seemed good, to the HOLY GHOST, and to Her, to order, there shall be a solemne set returne,* 1.2 once in the yeare at least. And reason: for, once a yeare, all things turne. And, that once is now at this

time: For, now at this time, is the turning of the yeare. In Heaven, the Sunne in his Equinoctiall line, the Zodiaque, and all the Constellations in it, do now turne about to their first point. The earth and all her plants, after a dead Winter, returne to the first and best season of the yeare.* 1.3 The creatures, the Fowles of the Aire, the Swallow and the Turtle, the Crane and the Storke know their seasons, and make their just returne at this time, every yeare. Every thing now turning, that we also would make it our time to turne to GOD in.

Then, because we are to turne cum jejunio, with fasting; and this day is knowen by the name of Caput jejunij, the first day of Lent; it fitts well, as a welcome into this time: a time lent us (as it were) by GOD, set us by the Church, to make our turning in.

And, besides the time, Now; the manner (How) is heer also set downe. For, as it is true,* 1.4 that repentance is the gift of GOD, (Si quo modo det Deus poenitentiam, saith the Apostle) and we by prayer to seeeke it of Him, that it would please Him to grant us true repentance;* 1.5 So, it is true withall, there is a Doctrine of Repentance from dead works (as saith the same Apostle) and that is heer taught us.

The Church turnes us to these words heer of the Prophet Ioël; Which, though they be a part of the Old Testament, yet, for some speciall vertue in them (as we are to beleeve) She hath caused them to be read, for the Epistle of this day.

And surely, had there been a plainer then this, wherin the nature of true repentance had been more fully set forth, it behooveth us to thinke; the Church inspired by the wisedome of GOD, would have looked it out for us, against this time, the time sacred by her to our turning.

Againe, that the Church carying to her children the tender heart of a mother, if there were a more easy or gentle repentance then this of Ioël, She would have chosen that rather. For, this we are all bound to think, She takes no pleasure to make us sad, or to put upon us more, then needs She must. Which in that She hath not, we may well presume, this of Ioël is it, She would have us hold our selves to: and that this is, and is to be, the mold of our Repentance.

I wote well, there is in this text, some-what of Sal terrae, something of the graine of mustard-seed in the Gospell:* 1.6 The points be such as well list not heare of. Fasting is durus Sermo,* 1.7 an un-welcome point to flesh and bloud: but, as for weeping and mourning, and renting the heart, who can abide it? The Prophet (it seemes) foresaw, we would say as much; and therefore he takes up the word before us. They be the words next before these, Who can abide it? Abide what? These dayes, the abstinence in them? No, but the great and fearfull Day of the LORD. If you speake of not abiding, who can abide that? As if he should say, If you could abide that Day when it comes, I would trouble you with none of these. But, no abiding of that. Turne it away you may: turne it into a ioyfull day, by this turning to the LORD. Thus you may: and, but thus, you cannot. Now therefore you see, how therefore comes in. Heer is our choise: One of them we must take. And, better thus turne unto GOD in some of these little dayes, then be tur∣ned of by Him in that great Day,* 1.8 to another manner weeping then this of Ioël: Even to weeping,* 1.9 and wailing, and gnashing of teeth. Scientes igitur terrorem hunc, knowing therefore this feare, and that upon this turning, Cardo vertitur, the hinge turnes of our well or evill doing for ever; to be content to come to it, and to turne the Heathen mans Non emam, into emam tanti poenitere. To this turning then. Our charge is to preach to men, non quae volunt audire, sed quae volunt audisse, not, what for the present they would heare; but, what another day, they would wish they had heard.

Rep••ntance it selfe is nothing els, but redire ad principia, a kind of circling; to returne to Him by repentance, from whom, by sinne, we have turned away. And much after a circle is this text: beginns with the word turne, and returnes about to the same word againe. Which circle consists (to use the Prophet's owne word) of two turnings; (for, twise he repeats this word;) which two must needs be two different motions. ¹ One, is to be done with the whole heart: ² The other with it broken and rent: So as, one and the same it cannot be.

First, a turne, wherein we looke forward to GOD, and with our whole heart resolve to turne to Him. Then, a turne againe, wherein we looke backward to our sinnes, wherein we have turned from GOD; and with beholding them, our very heart brea∣keth. These two, are two distinct, both in nature and names: One, Conversion from sinne; the other, Contrition for sinne. One, resolving to amend that which is to come: the other, reflecting and sorrowing for that which is past. One, declining from evill to be done heerafter: the other, sentencing it selfe for evill done heertofore. These two between them, make up a compleate repentance, or (to keepe the word of the text) a perfect revolution.

And this and none other, doth Ioël teach the Iewes: and this, and none other doth Ionas teach the Gentiles. None other, the Prophets; nor none other the Apostles: For, Saint Iames comes iust to this of Ioël, Enioining sinners to cleanse their hands,* 1.10 and to purge their hearts; which is the former: and then with all, to change their laughter into mourning, and their ioy into heavinesse: Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are as full for the New, as Flanctus and Fletus are for the Old. These two: both these, and neither to spare: and we have not learned, we hold not, we teach not any other repentance. I speake it for this. There is a false imputation cast on us, that we should teach, there goeth nothing to repentance but amendment of life: that these of fasting and the rest, we let runn by, as the wast of repentance: Nay, that (for fasting) we do indicere jejuni∣um jejuniis, we proclaime a fast from it; and teach a poenitence with no penall thing in it. That therefore, this text by name, and such other, we shunn and shift, and dare not come neer them. Not come neer them? As neer as we can, by the grace of GOD, that the world may know, and all heer beare wittnesse, we teach and we presse both.

Indeed (as Augustine well saith) Aliud est quod docemus, aliud qued sustinemus, What we are faine to beare with, is one thing; What we preach, and faigne would perswade, is another. Et vaetibi flumen moris humani (saith he, and we both) Wo to the strong current of a corrupt Custome, that hath taken such a head, as doe what we can, it caries all headlong before it. But, whatsoever we beare, this we teach, though.

I forgett my selfe. I entend to proceed as the words lye. ¹ To turne, first:* 1.11 ² and to GOD; ³ To GOD, with the heart; ⁴ and with the whole heart. Then [unspec I] the Manner, with these foure: ¹ Fasting, ² Weeping, ³ Mourning, ⁴ and a Rent [unspec II] heart. Of which, the two former are the bodies taske; Fasting and weeping: the two later, the soule's; mourning, and renting the heart. The former (mourning) the affection of sorrow: the later (renting) from anger, or indignation: Of both which affections, Repentance is compound, and not of either alone. This for the manner, how. [unspec III]

Then last, for the time, when: Now to doe it; Now therefore.

DIversly, and in sundry termes doth the Scripture set forth unto us the nature of repentance. Of renewing, as from a decay (Heb. 6.6.) Of refining,* 1.12 as from drosse (Ierem. 6.29.) Of recovering, as from a maladie (Dan. 4.24.) Of cleansing, as from soile; Of rising, as from a fall (Ierem. 8.4.) In no one, either for sense more full; or for use more often, then in this of turning.

To turne is a counseile properly to them that are out of their right way. For, going on still, and turning, are motions opposite. Both of them with reference to a way. For, if the way be good, we are to hold on: if otherwise, to turne and take another.

Whither a way be good or no, we principally pronounce, by the end. If (saith Chrysostome) it be to a Feast, good; though it be through a blind lane: if to execution, not good, though through the fairest street in the City. Saint Chrysostome was bidden to a

marriage dinner; was to go to it through diverse lanes, and alleys; crossing the high street, he mett with one ledd through it to be executed: he told it his Auditorie, that Non quà, sed quò was it.

If then our life be a way (as a way it is termed, in all Writers both holy and humane, via morum no lesse, then via pedum;) the end of this way is to bring us to our end, to our sovereigne good, which we call Happinesse. Which happinesse, not finding heer, but full of flawes, and of no lasting neither, we are sett to seeke it, and put in hope to find it with GOD,* 1.13 in whose presence, is the fullnesse of Ioy, and at whose right hand, plea∣sures for evermore.

From GOD then, as from the journeys end of our life, our way, we are never to turne our stepps,* 1.14 or our eyes, but with Enoch (as of him it is sayd) still to walke with GOD, all our life long. Then should we never need to heare this convertite.

We are not so happy. There is one that maligneth, we should goe this way, or come to this end: and therefore, to divert us, holdeth out to us some Pleasure, Profit, or Preferment; which to pursue, we must stepp out of the way, and so do, full many times; even turne from GOD, to serve our owne turnes.

And this is the way of sinne, which is a turning from GOD. When having in chase some trifling transitorie I wote not what; to follow it, we even turne our backs upon GOD, and forsake the way of His commaundenents. And heer now we first need His counseile of Convertite.

For, being entred into this way, yer we goe too farr in it, wis••ome would, we stay∣ed and were advised, whither this way will carry us, and where we shall find our selves at our iourneys end. And, reason we have to doubt: For, after we once left our first way, which was right,* 1.15 there takes us sometimes that same Singultus Cordis (as Abigail well calls it) a throbbing of the heart; or (as the Apostle) certeine accusing thoughts pre∣sent themselves unto us,* 1.16 which will not suffer us to goe on quietly: our mindes still mis-giving us, that we are wrong.

Besides, when any daunger of death is neer: Nay, if we doe but sadly thinke on it, a certeine chilnesse takes us, and we cannot (with any comfort) thinke on our iournyes end:* 1.17 And heare (as it were) a voice of one crying behind us, Haec est via; that, is not the way, you have taken; this, that you have lost, is your way, walke in it. Which voice if we heare not, it is long of the noise about us. If we would sometimes goe aside into some retired place, or in the still of the night hearken after it, we might per∣adventure heare it.

A great blessing of GOD it is; for, without it, thousands would perish in the error of their life, and never returne to their right way againe. Redite praevaricatores ad cor, that sinners would turne to their owne hearts.* 1.18 And this is the first degree, to helpe us a little forward to this turning.

Being thus turned to our hearts, we turne againe, and behold the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Saint Iames termeth it) the wheele of our nature,* 1.19 that it turneth apace, and turnes of dayly some, and them younger then we; and that within a while, our turne will come, that our breath also must goe forth, and we turne againe to our dust.

* 1.20And, when that is past, another of the Prophet, That Righteousnesse shall turne againe to iudgement: Mercie that now sitts in the throne, shall rise up and give place: Iustice also shall have her turne.* 1.21 And, then comes the last turn, Convertentur peccatores in infer∣num, the sinners shal be turned into hell, and all the people that forget, in time, to turne unto GOD. There was wont to be a ceremonie of giving ashes this day, to put us in mind of this convert••ris. I feare with the ceremonie, the substance is gone too. If that conversion into ashes be well thought on, it will helpe forward our turning.

This returning to our heart, the sad and serious bethinking us there, of Nature's con∣version into dust; of sinne's, into ashes (for, ashes ever presuppose fire:) that the wheele turns apace, and if we turne not the rather, these turnings may overtake us: GOD's Spirit assisting, may so worke with us, as we shall thinke Ioel's counseile good; that, if we have not been so happy, as to keepe the way; yet, we be not so unhappy, as not to turne againe from a way, the issues whereof surely will not be good.

And would GOD, these would serve to worke it. If they will not, then must Conver∣sus sum in aerumnâ, dum configitur spina; some thorne in our sides,* 1.22 some bodily or worldly griefe must come and procure it. But, that is not to turne, but, to be turned: And, there is great odds between these two. As, one thing it is, to take up the crosse; ano∣ther, to have it layd upon us.

To be turned I call, when, by some crosse of body or mind (as it were; with a ring in our nose) we are brought about, whither we will or no, to looke how we have gone astray.

To turne I call, when the world ministreth unto us no cause of heavinesse; all is ex sententiâ: yet, even then, the grace of GOD moving us, we set our selves about; and representing those former conversions before us, we worke it out, having from with∣out, no heavy accident to force us to it.

We condemne not Conversus sum in aerumnâ: Many are so turned; and GOD is gracious and reiects them not. But, we commend this later, when (without wrench or skrew) we turne, of our selves. And that man, who being under no arrest, no bridle in his iawes, shall in the dayes of his peace, resolve of a time to turne in, and take it; that man hath great cause to rejoice, and to rejoice before GOD. And thus much for Conver∣tite, or (if it may not be had) for Convertimini.

Turne, and turne to Me: and He that saith it, is GOD. Why,* 1.23 whither should we turne from sinne, but to GOD? Yes, we may be sure, it is not for nothing, GOD set∣teth downe this. In Ieremie, it is more plaine: If ye returne, returne to Me, saith the LORD: Which had been needlesse, if we could turne to nothing els; w••re it not possible, to find diverse turnings; leaving one by-way to take another; from this ex∣treme, turne to that, and neuer to GOD at all. They that have been fleshly given, if they cease to be so, they turne: but, if they become as worldly now, as they were fleshly before, they turne not to GOD. They, that from the dottage of superstition, runne into the phrensie of prophanesse: They, that from abhorring Idols, fall to commit sacri∣ledge; howsoever they turne, to GOD they turne not.* 1.24

And this is even the motus diurnus, the common turning of the world (as Moses expresseth it) to add drunkennesse to thirst: from too little to too much; from one extreme to runne into another.* 1.25 Would GOD it were not needfull for me to make this note. But, the true turne is ad Me: So from sinne, as to GOD. Els, in very deed, we turne from this sinne, to that sinne; but, not from sinne: Or (to speake more properly) we tu••ne sinne, we turne not from sinne, if we give over one evill way, to take another.

To Me then: and with the heart. And, this also is needfull. For (I know not how,* 1.26 but) by some, our conversion is conceived to be a turning of the braine only (by doting to much on the word resipiscere) as a matter meerly mentall. Where before, thus and thus we thought, such and such positions we held; now, we are of another mind then before; and there is our turning. This of Ioël's is a matter of the heart, sure. This? Nay (to say truth) where is conversion mentioned, but it is in a manner attended with in corde? And so requireth not only an alteration of the mind, but of the will: a change, not, of certaine notions only in the head, but of the affections of the heart too. Els, it is vertigo capitis, but not conversio cordis.

Neither doth this [in corde] stand only against the braine; but is commonly in opposi∣tion to the whole outward man. Els, the heart may be fixed like a Pole, and the body (like a sphaere) turn round about it. Nay, heart and all must turne. Not the face, for shame, or the feete, for feare; but the heart, for very hatred of sinne also. Hypocrisie is a sinne: being to turne from sinne, we are to turne from it also; and not have our body in the right way, and our heart still wandring in the by-pathes of sinne. But, if we forbeare the act, which the eye of man beholdeth, to make a conscience of the thoughts too; for unto them also, the eye of GOD pierceth. Thus it should be: Els, Conversion it may be, but heart it hath none.

* 1.27With the heart; and with the whole heart. As, not to divide the heart from the body; So, neither to divide the heart in it selfe. The divell, to hinder us from true turning, turnes himselfe (like Proteus) into all shapes. First, turne not at all, you are well enough. If you will needs turne, turne whither you will, but not to GOD. If to GOD, leave your heart behind you, and turne and spare not. If with the heart, be it in corde, but not in toto; with some ends or fractions, with some few broken affections, but, not entirely. In modico (saith Agrippa) somewhat;* 1.28 there is a peece of the heart. In modico, & in toto (saith S. PAVL) somewhat and altogether; there is the whole heart. For which cause, as if some converted with the brimme, or upper part only, doth the Psalme call for it, de profundis;* 1.29 and the Prophet, from the bottome of the heart.

To rent the heart in this part, is a fault; which is a vertue in the next. For, it makes us have two hearts, hovering (as it were) and in motu trepidationis: and feigne we would let goe sinne, but not all that belongs to it: And turne we would, from our evill way; but not from that which will bring us backe to it againe, the Occasion, the Object, the Companie: from which, except we turne too, we are in continuall danger, to leave our way againe, and to turne backe to our former folly; the second ever worse then the first.

When the heart is thus parcelled out, it is easily seene. See you one would play with fire, and not be burned; touch pitch, and not be defiled with it; love perill, and not perish in it;* 1.30 dallying with his conversion; turning, like a door upon the hinges, open and shutt, and shutt and open againe; with vult, & non vult, he would, and yet he would not? Be bold to say of that man, he is out of the compasse of conversion: back againe he will ad volutabrum luti.

And as easily it is seene, when one goes to his turning with his whole heart. He will come to his Quid faciemus?* 1.31 Set him downe, what he should do, and he will do it. Not come neere the place where sinne dwelleth: Refraine the wandring of his sense, whereby sinne is awaked; fulnesse and idlenesse, whereof sinne breedeth: but chiefly, corrupt companie, whither sinne resorteth. For, conversion hath no greater enemy, then conversing with such, of whom our heart telleth us, there is neither faith nor feare of GOD in them. To all these he will come. Draw that mans apologie, pronounce of him, he is turned, and with his whole heart turned to GOD. And so may we turne: and, such may all our conversion be: ¹ Voluntary, without compulsion: ² To God, without de∣clining: ³ With the heart, not in Speculation: ⁴ With the whole heart entire, no purpose of recidivation.

* 1.32All this shall be done: we will turne, with the heart, with the whole heart. Is this all? No; heere is a Cum, we must take with us; Cum jejunio, With Fasting. Take heed of turning Cum into sine: To say, with it, or without it, we may turne well e∣nough: Since, it is GOD himselfe, that to our turning joineth jejunium, we may not turne without it. Indeed (as I told you) this is but the halfe-turne. Hitherto, we have but looked forward, we must also turne back our eye, and reflect upon our sinnes past, be sorie for them, before our turning be, as it should. The Hemisphaere of our sinnes (not to be under the Horizon, cleane out of our sight) must ascend up, and we set them before us; and we testifie by these foure that follow, how we like our selves for committing of them.

I know, we would have the sentence end heere, the other stripped of; have the matter between our hearts and us, that there we may end it, within, and no more adoe: and there, we should do well enough. But the Prophet tells us farther (or GOD him∣selfe rather; for, He it is, that heer speaketh) that our repentance is to be incorporate into the bodie, no lesse then the sinne was. Her's hath been the delight of sinne, and, she to beare a part of the penaltie: that the heart within, and the bodie without may both turne, since both have gone astray. It is a taxe, a tribute, it hath pleased GOD to lay upon our sinnes, and we must beare it.

I speake it for this. It is a world, what strange conceits there are abroad, touching

this point. To the animalis homo, flesh and bloud reveiles a farre more easie way, not encombred with any of these. To turne, and yet not lose a meale all the yeare long; and not shed a teare; and not rent, either heart or garment: and yet doe full well. And with this conceipt, they passe their lives; and with this they passe out of their lives; as it seemes, resolved to put their soules in a venture, and to come to heaven after their owne fashion, or not come there at all: Change Ioël into Iaël; take a draught of milke out of her bottle, and wrappe them warme, and lay them downe, and never rise more.* 1.33

And (that which is worse) they would not, by their good-will, have any other spoken of. For, this is a disease of our nature: Looke how much we are (of our selves) disposed to doe, just so much, and no more, must be preached to us. For, more then we have a liking to performe, we cannot at any hand abide, should be ur∣ged as needfull. But these conceipts must be left, or els we must tell IOEL, we can turne to GOD, without any of these. But, it is not IOEL; GOD it is, that speaketh, who best knoweth, what turning it is, that pleaseth Him best: and whom we must needs leave to prescribe the manner, how He would have us to turne unto Him.

To speake after the manner of men, in very congruitie, when after a long aversion, we are to turne and present our selves before GOD, there would be a forme sett downe, how to behave our selves, in what sort to performe it. This is it; how for our chear, our countenance, how for our carriage every way. Very duty will teach us, if we will not breake all the rules of Decorum, we should doe it suitably to such as have stood out in a long rebellion, and being in just disgrace for it, are to approch the highest MAIESTIE upon earth. Now, would they (being to returne) make a feast the same day they are to doe it, with light merry hearts, with cheerefull lookes? and not rather, with shame in their countenance, feare in their hearts, griefe in their eyes? As they would, so let us. Still and ever remembring what the Prophet saith, Magnus Rex IEHOVA, GOD is a more High and mighty Prince then any on earth: stands on His State, will not be thus turned to, thus sleightly; with, or without, it skills not. But, we in our turning, to come before Him, all abashed and confounded in our selves; that, for a trifle, a matter of nothing, certaine caracts of gaine, a few minutes of delight (base creatures that we be) so and so often, Sic & sic faciendo, by such and such sinnes, have offended so presump∣tuously against so Glorious a MAIESTY; so desperately against so Omnipotent a POVV∣ER; so vnkindly against so Sovereigne a BOVNTY of so gracious a GOD and so kind and loving a SAVIOVR.

To take them as they stand. Fasting: Which, were there nothing els but this,* 1.34 that the Church maketh this time of our returne a time of fast, it shewes plainely, in her opi∣nion, how neere these two are allyed, how well they sort together. Which Fast, the Church prescribeth, not onely by way of regiment to keepe the body low, that it may be a lesse mellow soile for the sinnes of the flesh (for, this perteineth to the former part) so to prevent sinne to come; but awards it, as a chastisement for sinne already past. For, to be abridged, whether by others or by our selves, of that which otherwise we might freely vse, hath in it the nature of a punishment. They be the words of the Psalme, I wept and chastened my selfe with fasting: Chastened himselfe; So,* 1.35 a chastisement it is.

And thus preach we Fasting: ¹ Neither as the Physitians enjoyne it in their Apho∣rismes, to digest some former surfett. ² Nor, as the Philosophers in their Moralls, to keepe the sense subtile. ³ Nor, as the States Politique in their Proclamations, to preserve the breed of Cattell, or encrease of strength by Sea. But, as the holy Prophets of GOD, as Ioël streight after, we do Sanctificare Iejunium, prescribe it, and that to a religious end: Even to chasten our selves for sinne by this forbearance. So, no Physicall, Philosophicall,* 1.36 Politicall; but a Propheticall, yea an Evangelicall fast. For, if in very sorrow, we are to fast, when the bridegroome is taken away; Much more, when we our selves by our sinnes committed, have beene the cause of His taking, nay,* 1.37 of His very driving away from us.

And must we then fast? Indeed we must; or gett us a new Epistle for the day, and a new Gospell too. For, as GOD heere (in the Epistle) commands it; So CHRIST (in the Gospell) presupposeth it with His Cum jejunatis,* 1.38 taking it as granted, We will fast. That sure, fast we must, or els wipe out this cum jejunio, and that Cum jejunatis, and tell GOD and CHRIST they are not well advised; we have found out a way be∣yond them, to turne vnto GOD without any fasting at all.

But, how fast? To relieve all we may: When we speake of Fasting, Humanum di∣cimus propter infirmitatem vestram;* 1.39 we entend not, mens knees should grow weake with fasting. Two kinds of fasting we find in Scripture. 1. David's, who fasted, tasting neither bread nor ought els,* 1.40 till the Sunne was downe: No meat at all: That is too hard.* 1.41 2. What say you to Daniel's fast? He did eat and drinke, but not cibos desyde∣rij, no meats of delight, and (namely) eat no flesh. The Church (as an indulgent mo∣ther) mitigates all she may:* 1.42 Enjoynes not for fast, that of David (and yet, qui potest capere capiat, for all that:) She onely requires of us that other of Daniel, to forbeare cibos desyderij (and flesh is there expressely named) Meates and drinks provoking the appetite, full of nourishment, kindling the blood: Content to sustaine Nature, and not purvey for the flesh,* 1.43 to satisfie the lusts thereof. And thus (by the grace of GOD) we may: if not David's yet Daniel's. For, if David's we cannot, and Daniel's we list not, I know not what fast we will leave: for, a third I find not.

* 1.44And yet, even this also doth the Church release to such as are in Timothee's case; have crebras infirmitates. It is not the decay of nature, but the chastisement of sinne she seeketh. But, at this doore, all scape through: we are all weake and crasie, when we would re∣pent;* 1.45 but, lusty and strong, when to commit sinne. Our Physitians are easy to tell us, and we easy to beleeve any that will tell us, Propitius esto tibi, favour your selfe, for it is not for you.

Take heed, GOD is not mocked, who would have sinne chastened. Who sees (I feare) the pleasing of our appetite is the true cause; the not endangering our health is but a pre∣tense. And He will not have his Ordinance thus dallyed with, fast or loose. Said it must be, that Ioël heere saith: Turne to GOD with fasting, or be ready to shew a good cause why: And to shew it to GOD. It is He (heere) calls for it (the pen is but Ioël's:) He best knowes, what turning it is will serve our turne, will turne away Ira ventura, which Quis poterit sustinere, who is hable to abide? And, take this with you: when fasting and all is in,* 1.46 if it be, Quis scit, si convertatur Deus? If we leave, what we please out, then it will be Quis scit? indeed.

* 1.47The next point (and GOD send us well to discharge it) is Weeping. Can we not be dispensed with that neither, but we must weepe too? Truly, even in this point, somewhat would be done too: Els Ioël will not be satisfied, but call on us still. There is (saith the Psalme) a flagon provided by GOD of purpose for them:* 1.48 Therefore, some would come; some few droppes at least. Not, as the Saints of old: No; humanum dicimus heere too. a 1.49 Iob's eyes poured forth teares to GOD: b 1.50 David's eye gushed out with water, He all to wet his pillow, with them: c 1.51 Marie Magdalen wept enough to have made a bath. We vrge not these. But if not poure out,* 1.52 not gush forth, Nonne stillabit oculus noster (saith Ieremie) shall not our eye affoord a drop or twaine?

Stay a little, turne and looke backe vpon our sinnes past: it may be, if we could get our selves to doe it in kind, if set them before us and looke sadly, and not glance over them apace:* 1.53 Thinke of them not once; but (as EZEKIA did) recogitare, thinke them over and over; consider the motives, the base motives; and weigh the cir∣cumstances, the grievous circumstances; and tell over our many flittings, our often re∣lapsing, our wretched continuing in them: It would sett our sorrow in passion, it would bring downe some; Some would come: Our bowells would turne, our repentings rowle together; and lament we would the death of our soule, as we do otherwhile the death of a friend; and for the vnkindnesse, we have shewed to GOD, as, for the vn∣kindnesse we doe, that man sheweth us.

But, this will aske time. It would not be posted through, as our manner is: we have done streight. It is not a businesse of a few minutes:* 1.54 It will aske Saint Peter's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, retired place, and Saint Paul's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vacant time. It would aske a Nazarites vow, to doe it as it should be done: Even a sequestring our selves for a time, as they did: In other respects (I grant;) but, among others, for this also, even to performe to GOD, a Votive repentance. This (I wish) we would trie. But, we seeke no place; we al∣low no time for it. Our other affaires take up so much, as we can spare little or none for this; which, the time will come, when we shall thinke it the weightiest affaire of all.

And yet it may be, when all is done, none will come though. For, who hath teares at command? Who can weepe when he lists? I know it well, they be the overflo∣wings of sorrow; not of every sorrow, but of the sensuall parts: and being an act of the inferiour parts, reason cannot command them at all times, they will not be had.

But, if they will not, the Prophet hath heere put an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insteed of it (for,* 1.55 so doe the Fathers all take it: Mourne.) If weepe we cannot, mourne we can: and mourne we must. Et vos non luxistis (saith the Apostle:) He saith not,* 1.56 Et vos non fle∣vistis, and you have not wept; But, and you have not mourned; as if he should say, that you should have done at the least. Mourning they call, the sorrow which reason it selfe can yeild. In Schooles, they terme it Dolorem appretiativum, valuing what should be; rating, what the sinnes deserve, though we have it not to lay downe: yet, what they deserve, we should; and, that we can. These, and these sinnes I have committed, so ma∣ny so heynous, so oft iterate, so long lyen in: these deserve to be bewailed even with tears of blood.

2. This we can: and this too,* 1.57 wish with the Prophet (and so let us wish) O that my head were full of water, and my eyes fountaines of teares, to doe it as it should be done! This we can.

3. And pray we can, that He which turneth the flint stone into a springing well,* 1.58 would vouchsafe us (even as dry as flints) gratiam lachrymarum (as the Fathers call it) some small portion of that grace to that end. Though weepe we cannot, yet wish for it, and pray for it we can.

4. And complaine we can, and bemone our selves (as doth the Pro••het) with a very little variation from him: My leannesse, my leannesse (saith he) woe is me: My drinesse,* 1.59 my drinesse (may each of us say) woe is me. The transgressors have offended, the trans∣gressors have grievously offended. Grievously offend we can; grievously lament we cannot; My drinesse, my drinesse, woe is me. Nay, we need not varie, we may even let leannesse alone, his owne word. For, drie and leane both is our sorrow (GOD wot) GOD help us. This mourne we can.

5. And lastly, this we can: even humbly beseech our mercifull GOD and Father, in default of ours, to accept of the strong crying and bitter teares, which in the dayes of His flesh, His Blessed SONNE, in great agonie shedd for us: for us (•• say) that should, but are not hable to doe the like for our selves: that what is wanting in ours, may be sup∣plied from thence. These (by the grace of GOD) we may doe, in discharge of this point. These let us doe, and it will be accepted.

And so now to the last: Rent your hearts, You see, first and last,* 1.60 to the heart we come. For indeed, a meale may be missed, a teare or two let fall, and the heart not af∣fected, for all that. a 1.61 Esau wept; b 1.62 Ahab gave over his meat; their hearts (both) swel∣ling and apostemate still. To shew, that though these be requisite (all;) yet, that the passion of the heart is caput poenitentiae: to the heart He commeth againe alwaies, to verifie, that, in both and in all, quod cor non facit non fit; if it be not done with the heart, if the heart doe it not, nothing is done. As in conversion, the purpose of amendment must proceed from the heart: So in our contrition, the sorrow, the anger, for our turning away must pierce to the heart: Some cardiaque passion to be; the heart to suffer.

And, what must it suffer? Contrition: It should even conteri, be ground to powder. A contrite heart, it should be: If not that, not contritum, yet cor confractum, a broken heart,* 1.63 broken in peeces, though not so small. If neither of these; yet with this quali∣fying heere, cor con-scissum, with some rent, or cleft. Solutio continui, somewhat there is to be opened; Not onely that the apestemate matter may breath forth, but much more (which is the proper of this part) that feeling the smart there, we may say, and say it with feeling,* 1.64 Quòd malum & amarum, that an evill thing it is, and a bitter, to have turned away and forsaken the LORD. Some such thing is the heart to feele, or els nothing is done.

Now, this renting (if we marke it well) doth not so properly pertaine to the passion of sorrow: but rather to another; even, to that of anger. a 1.65 Their hearts rent for anger (it is said Act. 7.) And, it easily appeareth; For, we vse violence to that we rend. b 1.66 Ephraim's smiting his thigh, c 1.67 the Publican's his brest: both, the Acts of anger, ra∣ther then heavinesse. The Apostle putts into his repentance, indignation and revenge, no lesse then he doth sorrow.* 1.68

To say truth, they are to goe together. Sorrow, if it have no power to revenge, growes to be but a heavy dull passion: But, if it have power, indignation and it go together. One cannot truly be said to be grieved with the thing done, but he must be angry with the doër, And we, if we be sory indeed for our sinne, will be angry with the sinner. So was Iob:* 1.69 Therefore I abhorr my selfe. My selfe (saith he:) Not so much the sinne, which was done and past, and so vncapable of anger; as my selfe, for the sinne. Which if it be in∣dignation indeed in us (and not a gentle word) will seeke revenge some way or other: Grind to powder, breake in peeces, at least make a rent. Contritio, Confractio, Conscissio, Compunctio, Somewhat it will be.

But, when we returne to enquire, whether and which of these two acts hath in it the very true essence of Repentance? In Conversion I find it not: Why? For, after I con∣verted,* 1.70 I repented (saith Ieremie;) and Nihil prius aut posterius seipso, Nothing is after it selfe. Conversion then, is not it. And, when we seeke for it in this latter: First, in Sorrow it is not:* 1.71 Why? for tristitia operatur poenitentiam (saith the Apostle) Marke that [operatur;] workes it, therefore is not it: For, nihil sui causa. It remaines then, of force, that it is in this now of indignation. So that, now (and not before) are we come to the essence of it indeed. And, sett downe this: that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indignation is the essentiall passion; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, revenged (or this renting heere) the principall and most proper act of a true turning unto GOD.

Now, if you aske, how or which way we can come to make a rent in the heart, since no hand may touch it and we live? the meaning is not literall: but that, the heart by re∣flecting on it selfe, is hable to make such an impression on it, as the Prophet may well call a rent in the heart. As first, even by good morall respects, wherewith the very hea∣then sett themselves in passion against vice. That it is a brutish thing; So against the noblenesse of reason: that a shamefull; So, against publique honestie: that, ignominious; So, against our credit and good name: That pernicious, as shutting us out of heaven (whither we would come) the greatest losse and poena damni; and pressing us downe to hell (which we faignest would flie) the greatest torment, and poena sensus: (For, even the heathen beleeved the joyes and paines of another world:) And yet we for all this, so evill advised as to commit it.

But, these are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, drawen from man: the Christian man's is to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; his eye to GOD. Who, with great indignation cannot but abhorr himselfe, for the manifold indignities offered to GOD thereby. To the Law of His Iustice, to the aw of His Maiestie, the reverend regard of His Presence, the dread of His Power, the Long-suffe∣ring of his Love: That (being a creature of so vile and brittle consistence) he hath not sticked, for some lying vanitie, some trifling pleasure or pelting profit, to offend so many wayes at once; all, odious in themselves and hable to make a rent in any heart, that shall weigh them aright.

Sure, if we take the impression right, So GOD may worke with us, as these may worke in us, a just indignation: which, if once it be in fervor, what the hand can come

to it will smite; and would, the heart also, if it could reach it. And, if it be in kind, it will award the body to fast, and the mind to spend some time, in these meditations. And, this is the Act of renting (as the Prophet;) of revenge (as the Apostle:) And, these two, betweene them both, in Ioël and in Paul, make up the full power and consummatum est of our Conversion and Contrition both.

It remaines, that we sett not the Church to teach us that, which we never meane to learne: but, that we intend and indeavour to doe, as we have beene taught.

And, to doe it now.* 1.72 For (as in a circle) I returne to the first word [Now] which gi∣veth us our time, when we should enter our first degree: Now therefore. And, when all is done, we shall have somewhat to doe, to bring this to a Nunc, to a time present. But besides that, now at this time, it is the time that all things turne; Now, is the onely sure part of our time. That which is past, is come and gone. That which is to come, may perad∣venture never come. Till to morrow, till this Evening, till an houre hence, we have no assurance. Now therefore. Or, if not now, as neere now, with as little distance from it, as may be; If not this day, this time now ensuing.

For, though no time be amisse, to turne in; yet seeing many times go over our heads, and still we cannot find a time to do it in, the Church (as I said) willing to reduce the diffusednesse of our repentance at large, to the certainty of some one sett time, hath placed this [now] upon the time now begun, and commends it to us for the time of our turning to GOD.

And we, by a kinde of forme which we performe, by the altering of our diet to a lesse desirefull; by oftener resort hither to Sermons, then at other times (every weeke twise;) these make, as if we did agree; seeme in a manner to promise, as if we would performe somewhat now, that we have not all the yeare before.

Sure, the Christian Church ever looked otherwise, had another manner face: going in the street, you should have seen by mens countenances, what time of the yeare it was; more grave, more composed, then at other times.

Performe it then: And when our turne is done, GOD shall begin His, Et poeniten∣tiam suam gratificabitur nostrae, Our Repentance shall begett His. If we turne from the evill we have done, He will turne from us the evill that should have been done to us. Where there was Commination read, with many curses; He shall turne them away, and instead of them, shall leave a blessing behind Him. We shall turne His very stile, which at first was, ad Me, and in the end is, ad Dominum Deum vestrum: and so make a change in Him.

In nullo detrimentum patiemini (saith the Apostle) we shall be no losers by it.* 1.73 A lesse sorrow shall turne away a greater, by a great deale. Weigh the endlesse sorrow we shall escape by it, it admits no comparison. The Contristation is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) for an houre; the Consolation is, for ever and ever.* 1.74

To this lugentes there belongeth a Beatie, Blessed they that thus mourne. To this hunger and thirst, a saturabimini.* 1.75 It is so set by the Church (the time of it) that our Lent shall end with an Easter, the highest and most solemne Feast in the yeare; the memorie of CHRIST's rising, and the pledge of our blessed and ioyfull Resurrection. To which, &c.

Notes

• * 1.1

  Act. 24 25.
• * 1.2

  Act. 15.28.
• * 1.3

  Ier. 8.7.
• * 1.4

  2. Tim. 2.25.
• * 1.5

  Heb. 6.1.
• * 1.6

  Mat. 5.13.13.31.
• * 1.7

  Io. 6.60. Verse 11.
• * 1.8

  Mat. 8.12.
• * 1.9

  2. Cor. 10.11.
• * 1.10

  Iam. 4.8.9.
• * 1.11

  The Divisi∣on.
• * 1.12

  I. Repentance a Turning. 1. Turne.
• * 1.13

  Psal. 16.11.
• * 1.14

  G••n. 5.22.
• * 1.15

  1. Sam. 25.31.
• * 1.16

  Rom. 1.15.
• * 1.17

  Esa. 30.21.
• * 1.18

  Esa. 46.8.
• * 1.19

  Iames 3 6.
• * 1.20

  Psal. 94.15.
• * 1.21

  Psal. 9.18.
• * 1.22

  Psal 32.4.
• * 1.23

  2. To Me, that is GOD. Ier. 4 ••.
• * 1.24

  Rom. 2.22.
• * 1.25

  Deut. 29.19.
• * 1.26

  3. W••th the heart.
• * 1.27

  4. With the whole heart.
• * 1.28

  Act. 26.28.29.
• * 1.29

  Psal. 130.1.
• * 1.30

  Eccl. 13.1. Eccl. 3.27.
• * 1.31

  Luc. 3.10.
• * 1.32

  II. The manner of it.
• * 1.33

  Iudg. 4·17.
• * 1.34

  1. With Fas••ing.
• * 1.35

  Psal. 69.10.
• * 1.36

  Verse 15.
• * 1.37

  Matt. 9.15.
• * 1.38

  Matt. 6.16.
• * 1.39

  Rom 6.19. Psal. 109.24.
• * 1.40

  2. Sam. 3.35.
• * 1.41

  Dan. 10.3.
• * 1.42

  Matt. 19.12.
• * 1.43

  Rom. 13.14.
• * 1.44

  1. Tim. 5.25.
• * 1.45

  Matt. 16.22.
• * 1.46

  Ver. 14.
• * 1.47

  2. With Weeping.
• * 1.48

  Psal. 56 8.
• a 1.49

  Iob. 16.20.
• b 1.50

  Ps. 119.136.
• c 1.51

  Luk. 7.38.
• * 1.52

  Ier. 13.17.
• * 1.53

  Esa. 38.16.
• * 1.54

  2. Pet. 3.9. 1. Cor. 7.6.
• * 1.55

  3. With m••ur••ing
• * 1.56

  1. Cor 5 2.
• * 1.57

  Ier. 9.1.
• * 1.58

  Psal. 114.8.
• * 1.59

  Esay 24.16.
• * 1.60

  4. With renting your hearts.
• a 1.61

  Gen. 27.38.
• b 1.62

  1. King. 21.27.
• * 1.63

  Psal. 51.17.
• * 1.64

  Ier. 2.19.
• a 1.65

  Act. 7.54.
• b 1.66

  Ier. 31.19.
• c 1.67

  Luk. 18.13.
• * 1.68

  2. Cor. 7.11.
• * 1.69

  Iob. 42.••.
• * 1.70

  Ier. 31.19.
• * 1.71

  2. Cor. 7.10.
• * 1.72

  III. The Time, Now therefore.
• * 1.73

  2. Cor. 7.9.
• * 1.74

  2. Cor. 7.8.
• * 1.75

  Matt. 5.4.6.