LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

The Sixteenth SERMON. (Book 16)

PART I.

EZEKIEL XXXIII. 11.

As I live, saith the Lord God, I have no pleasure in the death of the wicked. — Turn ye, turn ye from your evil wayes: For why will ye die, O house of Israel?

WE have here a sudden and vehement out-cry, Turn ye, turn ye. And those events which are sudden and ve∣hement (the Philosopher telleth us) do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, leave some notable mark and impression behind them. An earthquake shaketh and dislocateth the earth; a whirlwind rendeth the mountains, and breaketh in pieces the rocks. What is sudden, at once striketh us with fear and admiration.* 1.1 Certainly reverenter pensandum est, saith the Father; This call of the Prophet requireth a se∣rious and reverent consideration. For if this vehement ingemination be not sharp and keen enough to enter our Souls, and divide asunder the joynts and the marrow, here is a Quare moriemini? a Reason to set an edge on them. If his gracious and earnest call, his Turn and his Turn will not turn us, he hath placed Death in the way, the King of terrours, to affright us. If we be not willing to dye, we must be willing to turn. If we will hear Reason, we must hearken to his Voice. And if he thus sendeth his Prophets and his voice from heaven after us, if he make his Justice and Mercy his joynt Commissioners to force us back; if he invite us to turn, and threaten us if we do not turn, either Love or Fear must prevail with us to turn with all our hearts.

And in this is set forth the singular mercy of our most gracious God. Parcendo admonet, ut corrigamur poenitendo. Before he striketh he speak∣eth. When he bendeth his bow, when his deadly arrows are on the string, yet his warning flieth before his shaft, his word is sent out before the judgment, the lightning is before his thunder. Ecce, saith Origen, antequam vulneramur monemur. When we (as the Israelites here) are running on into the very jaws of Death, when we are sporting with our destruction in articulo mortis, when Death is ready to seise on us, and the pit openeth her mouth to take us in, the Lord calleth and calleth again, Turn ye, turn ye from your evil wayes. And if all this be too little, if we still venture on and drive forward in forbidden and dangerous wayes, he draweth a sword against us, and setteth before us the horrour of death

it self, Why will ye die? Still it is his word before his blow, his Conver∣timini before his Moriemini, his praelusoria arma before his decretoria, his blunt before his sharp, his exhortations before the sentence. Non parcit, ut parcat; non miseretur, ut misereatur. He is full in his expressions, that he may be sparing in his wrath. He speaketh words clothed with death, that we may not die; and is so severe as to threaten death, that he may make room for his mercy, and not inflict it. Why will ye die? There is virtue and power in it to quicken and rowse us up, to drive us out of our evil wayes, that we may live for ever. This is the sum of the words.

The parts are two: 1. an Exhortation, 2. an Obtestation or Expostu∣lation; or a Duty, and a Reason urging and inforcing that Duty. The Exhortation or Duty is plain, Turn ye, turn ye from your evil wayes; The Obtestation or Reason as plain, Why will ye dye, O house of Israel? I call the Obtestation or Expostulation a Reason: and good reason I should do so; For the Moriemini is a good Reason; That we may not dye, a good Reason why we should turn. But it being tendred to us by way of expo∣stulation, it is another Reason, and maketh the Reason operative and full of efficacy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reason invincible and unanswerable. For this very Expostulation is an evidence fair and plain enough that God would not have us die: and then it is as plain, that if we die, we have killed and destroyed our selves against his will. Of these two in their order; And first of the Exhortation and Duty. In which we shall pass by these steps or degrees: 1. We will look up upon the Authour, and consider whose Exhortation it is; 2. Upon the Duty it self; and 3. in the last place, upon that pugnacem calorem, that lively and forcible heat of iteration and ingemination, Turn ye, turn ye, the very life and soul of Exhortation.

And first we ask. Quis? Who is he that is thus urgent and earnest? And, as we read, it is Ezekiel the Prophet. And of Prophets S. Peter telleth us that they spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.2 as they were moved by the ho∣ly Ghost.* 1.3 And they received the word, non auribus, sed animis, not by the hearing of the ear, but by inspiration and immediate revelation, by a divine character and impression made in their souls. So that this Ex∣hortation to repentance will prove to be an Oracle from heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Divine and celestial remedy, the prescript of Wisdome it self, and to have been written with the finger of God. And indeed we shall find that this duty of Turning, the true nature of Repentance, was never taught in the School of Nature, never found in its true effigies and image, in all its lines and dimensions, in the books of the Heathen. The Aristo∣telians had their Expiations, the Platonicks their Purgations, the Pytha∣goreans their Erinnys; but not in relation to God or his Divine goodness and providence.* 1.4 Aratione ejus tantum abfuerunt, quantum à rationis au∣tore; They were as far to seek of the true reason and nature of Repen∣tance as they were of the God of Reason himself. Many useful lessons they have given us, and some imperfect descriptions of it, but those did rise no higher then the spring from whence they did flow, the treasure of Nature, and therefore could not lift men up to the sight of that peace and rest which is eternal. They were as waters to refresh them; and indeed they that tasted deepest of them had most ease, and by living 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the directions of Nature, gained that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that peace and composedness of mind, which they 〈…〉〈…〉 Happiness, and which was all they could attain to. Tully and C•••••••••• not such divided and di∣stracted souls as Cataline and Cethegus;* 1.5 〈◊〉〈◊〉 had not those ictus & laniatus, those gashes and rents in his heart, 〈◊〉〈◊〉 had. Even their

dreams were more sweet and pleasant then those of other men, as being the resultancies and echos of those virtuous actions which they drew out in themselves by no other hand then that of Nature; which looked not beyond that frailty which she might easily discover in her self, and so measured out their happiness but by the Span, by this present life: Or if she did see a glimpse and faint shew of a future estate, she did but see and guess at it, and knew no more. Reason it self did teach them thus much, that Sin was unreasonable. Nature it self had set a mark upon it, omne malum aut timore aut pudore suffudit, had either struck Vice pale,* 1.6 or died it in a blush; did either loose the joynts of sinners, or change their coun∣tenance, and put them in mind of their deviation from her rules, by the shame of the fact, and the fear they had to be taken in it. These two made up that fraenum naturae, that bridle of Nature, to give wicked men a check, and make them turn, but not unto the Lord. For were there neither heaven nor hell, neither reward nor punishment, yet whilst we carry about with us this light of Reason, Sin must needs have a foul face, being so unlike unto Reason. And if we would suffer Reason to come in to rescue, when our loose affections are violent, we should not receive so many foils as we do. A natura sequitur ut meliora probantes,* 1.7 pejorum poeniteat. Not to sin, to forsake sin, Nature it self teacheth; but Nature never pointed out to this plank of Repentance, to bring a shipwrackt soul to that haven of rest which is like it self, and for which it was made immortal. Turn ye, turn ye, is dictum Domini, a doctrine which came down from heaven, and was brought from thence by him who brought life and immortality to light.* 1.8 For it is impossible that it should ever fall within the conceit of any reasonable creature to set down and determine what satisfaction is to be made for an offense committed against a God of infinite Majesty. What fit recompense can God receive from the hand of Dust and Ashes? What way can Men find out to redeem themselves, who are sold under sin? Ten thousand worlds were too little to pay down for the least of those sins which we drink down as an Ox doth water. The Ocean would not wash off the least spot that defileth us. All the beasts of the Mountains would not make a sacrifice. Spiritus fractus,* 1.9 sacrificia Dei. Other Sacrifices have been the inventions of men, of the Chaldeans, and Cyprians, and but occasionly and upon a kind of necessity providently enjoyned by God: But a relenting and turning heart is his Sacrifice, nay his Sacrifices, instar omnium, worth all the sacrifices in the world; his own invention, his own injunction, his own dictum, his own command. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath but one sacrifice,* 1.10 and that is the sa∣crifice of purgation, a cleansed, purged, contrite heart, a new creature. For when the inventions of men were at a stand, when Discourse and Rea∣son were posed, and could make no progress at all in the wayes of happi∣ness, not so far as to see our want and need of it; when the earth was barren, and could not bring forth this seed of Repentance;* 1.11 Deus eam se∣vit, saith Tertullian; God himself sowed it in the world, made it publici juris, known to all, That he would accept of a Turn of true Repentance, as the onely means to wash away the guilt of sin, and reconcile the Crea∣ture to his Maker. So that as Theodoret called the Redemption of man∣kind the fairest and most eminent part of Gods Providence and Wisdome, so may we too give Repentance a place and share, as without which the former, in respect of any benefit that can arise to us, is frustrate and of no effect. A thing it is which may seem strange to flesh and blood:* 1.12 and La∣ctantius telleth us that Tully thought it impossible. But indeed a strange thing it may seem, that the sigh of a broken heart should slumber a tem∣pest, that our sorrow should bind the hands of Majesty, that our repen∣tance

should make God himself repent, our Turn turn him from his wrath, and a change in us alter his decree. Therefore to Julian that cursed A∣postate it appeared in a worse shape, not onely as strange but as ridicu∣lous. Where he bitterly derideth Constantine for the profession of Chri∣stianity,* 1.13 he maketh up the scoff with the contempt and derision of Re∣pentance: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Whosoever is a corrupter or defiler of women, whosoever is a man-slayer, whosoever is an unclean person, may be secure: It is but dipping himself in a little water, and he is forthwith clean. Yea, though he wallow again and again in the mire, and pollute himself with the same monstrous sins, let him but say he hath sinned, and at the very word the sin vanisheth: Let him but smite his breast, or strike his forehead, and he shall presently without more ado become as white as snow. And it is no marvail to hear an Apostate blaspheme (for his Apostasie it self was blasphemy) no more then it is to hear a Devil curse: Both are fallen from their first estate, both hate that estate from whence they are fallen, and they both howl to∣gether for that which they might have kept, and would not. Upon re∣pentance there is DICTƲM DOMINI, Thus saith the Lord; and this is e∣nough to shame all the wit; and confute all the blasphemy of the world: As I live, saith the Lord, I will not the death of a sinner, but that he turn. And in this consisteth the priviledge and power of our Turn: This maketh Repentance a virtue; and by this word, by this institution, and the grace of God annexed to it, a Turn shall free us from death, a tear shall shake the powers of heaven, a repentant sigh shall put the Angels into passion, and our Turning from our sin shall turn God himself from his fierce wrath, and strike the sword out of his hand.

Turn ye, turn ye, then is Dictum Domini, a voice from Heaven, a com∣mand from God himself. And it is the voice and dictate of his Wisdom, an attribute he much delighteth in, more then in any of the rest, saith Na∣zianzene:* 1.14 It directeth his Power: for whatsoever he doth is done in wisdome,* 1.15 in order, number, and measure. Whatsoever he doth is best. His rain falleth not, his arrows fly not, but where they should, to the mark which his Wisdome hath set up. It accompanieth his Justice, and maketh his wayes equal in all the disproportion and dissimilitude which shew∣eth it self to the eye of flesh. It made all his Judgements and Statutes. It breathed forth both his Promises and Menaces, and will make them good. In Wisdome he made the heavens, and in Wisdome he kindled the fire of hell. Nothing can be done either in this world or the next which should not be done. Again, it ordereth his Mercy: for though he will have mercy on whom he will have mercy,* 1.16 yet he will not let it fall but where he should, not into any vessel but that which is fit to receive it.* 1.17 His Wisdome is over all his works, as well as his Mercy, He would save us, but he will not save us without repentance. He could force us to a Turn, and yet I may truly say he could not, because he is wise. He would not have us die, and yet he will destroy us if we will not turn. He doth nothing, either good or evil, to us, which is not convenient for him, and agreeable to his Wisdome. Nor can this bring us under the imputation of too much boldness, to say the Lord doth nothing but what is conve∣nient for him: for it is not boldness to magnifie his Wisdome. They ra∣ther come too neer, and are bold with Majesty, who fasten upon him those counsells and determinations which are repugnant and opposite to his Wisdome and Goodness, and which his soul hateth; as, That he did decree to make some men miserable, to the end he might make his Mer∣cy glorious in making them happy; that he did of purpose wound them that he might heal them; That he did threaten them with death whose names he had written in the book of life, That he was willing Man should

sin, that he might forgive him; That he doth exact that Repentance as our duty which himself will work in us by an irresistable force; That he commandeth, intreateth, beseecheth others to turn and repent, whom himself hath bound and fettered by an absolute decree that they shall ne∣ver turn; That he calleth them to repentance and salvation whom he hath damned from all eternity. If any, certainly such beasts as these de∣serve to be struck through with a dart. No, it is not boldness,* 1.18 but humility and obedience to God's will, to say He doth nothing but what becometh him and what his Wisdome doth justifie.* 1.19 He hath abounded towards us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Paul, in all wisdome and prudence. His Wise∣dome findeth out the means of salvation, and his Prudence ordereth and disposeth them. His Wisdome sheweth the way to life, and his Prudence leadeth us through it to the end. Wisdome was from everlasting.* 1.20 And as she was in initio viarum, in the beginning of God's wayes, so she was in i∣nitio Evangelii, in the beginning of the Gospel, which is called the wise∣dome of God: And she fitted and proportioned means to that end, means most agreeable and connatural to it. She found out a way to conquer Death, and him that hath the power of Death, the Devil,* 1.21 with the weapons of Righteousness; to dig up Sin by the very roots, that no work o•• the flesh might shoot forth out of the heart any more; to destroy it in its effects, that though it be done, yet it shall have no more force then if it were annihilated, then if it had never been done; and to destroy it in its causes, that it may be never done again;* 1.22 to draw together Justice and Mercy, which seemed to stand at distance, and hinder the work, and to make them meet and kiss each other in Christ's Satisfaction and ours: for our Turn is our satisfaction, all that we can make.* 1.23 These she hath joyn∣ed together, never to be severed; Christ's Sufferings with our Repen∣tance; his agony with our sorrow, his blood with our tears, his flesh nailed to the cross with our lusts crucified, his death for sin with our death to it, his resurrection with our justification. For he bore our sins that he might cast them away, he shed his blood to melt our hearts, he dyed that we might live and turn unto the Lord, and he rose again for our justificati∣on, and to gain authority to the doctrine of Repentance. Our CONVERTI∣MINI, our Turn, is the best Commentary on his CONSƲMMATƲM EST, It is finished: for that his last breath breathed it into the world. We may say it is wrapt up in the Inscription,* 1.24 JESƲS OF NAZARETH THE KING OF THE JEWS: For in him, even when he hung upon the cross, were all the treasures of Wisdome and Knowledge hid.* 1.25 In him his Justice and Mer∣cy are at peace: for, to reconcile us unto God, he reconciled them one to another. The hand of Mercy was lifted up, ready to seal our pardon; we were in our blood, and her voice was, Live; we were miserable,* 1.26 and she was ready to relieve us; our heart was sick, and her bowels yerned: But then Justice held up the sword, ready to latch in our sides. God lo∣veth his Creature, whom he made; but hateth the Sinner, whom he could not make: And he must strike, and yet is unwilling to strike. If Justice had prevailed, Mercy had been but as the morning dew,* 1.27 and soon vanished before this raging heat: And if Mercy had swallowed up Justice in vi∣ctory, God's hatred of sin and his fearful menaces against it had been but bruta fulmina, and portended nothing, but been void and of none effect.* 1.28 If God had been extreme to mark what is done amiss, men would have sin∣ned more and more, because there would have been no hope of pardon: And if his Mercy had sealed an absolute pardon, men would have walk∣ed delicately, and sported in their evil wayes, because there would have been no fear of punishment. And therefore his Wisdome drew his Ju∣stice and Mercy together, and reconciled them both, in Christ's propitia∣tory

Sacrifice and our duty of Repentance, the one freeing us from the guilt, the other from the dominion of sin. And so both are satisfyed, Justice layeth down the sword, and Mercy shineth in perfection of beau∣ty.* 1.29 God hateth Sin, but he seeth it condemned in the flesh of his Son, and fought against by every member he hath: He seeth it punisht in Christ, and punisht also in every repentant sinner that turneth from his e∣vil wayes: He beholdeth the Sacrifice on the Cross, and the Sacrifice al∣so of a broken heart, and for the sweet savour of the one he accepteth the other, and is at rest. Christ's death for sin procureth our pardon, and our death to sin sueth it out. Christ suffereth for sin, we turn from it. His satisfaction at once wipeth out the guilt and penalty, our Repentance by degrees destroyeth Sin it self.* 1.30 Haec est sapientia de schola caeli; This is the method of Heaven; This is that Wisdome which is from above: Thus it taketh away the sins of the world.

And now Wisdome is compleat; Justice is satisfied, and Mercy triumph∣eth: God is glorified, Man is saved, and the Angels rejoyce. Heus tu, peccator,* 1.31 bono animo sis, vides ubi de tuo reditu gaudeatur, saith Tertullian; Take comfort, sinner; thou seest what joy there is in heaven for thy return. What musick there is in a Turn, which beiginneth on earth, but reacheth up, and filleth the highest heavens! A repentant sinner is as a glass, or rather Gods own renewed image, on which God delighteth to look; for there he beholdeth his Wisdome, his Justice, his Mercy, and what wonders they all have wrought. Behold the Shepherd of our souls! see what li∣eth upon his shoulders!* 1.32 You would think a poor Sheep that was lost: Nay, but he leadeth Sin and death and the Devil in triumph: And thou may∣est see the very brightness of his glory, and the express image of his three most glorious attributes, which are not onely visible, but also speak unto us to follow this heavenly method. His Wisdome instructeth us, his Ju∣stice calleth upon us, and his Mercy, his eloquent Mercy, bespeaketh us; a whole Trinity of Attributes are instant and urgent with us, to turn from our evil wayes. And this is the Authority (I may say, the Majesty) of Repentance: It hath these three, Gods Wisdome, Justice, Mercy, to seal and ratifie it, and make it authentick.

We come now to the Dictum it self. It being God's, we must well weigh and ponder it. And we shall find it comprehendeth the duty of Repentance in its full latitude. As Sin is nothing else but aversio à Creato∣re, & conversio ad creaturam, an aversion and turning of the soul from God, and an inordinate conversion and application to the Creature; so by our Repentance we do referre pedem, start back, and alter our course, work and withdraw our selves from evil waies, and turn to the Lord, by cleaving to his laws, which are the mind of the Lord; and having our feet enlarged, we run the way of his commandments. A straight line drawn out at length is of all lines the weakest, and the further you draw it, the weaker it is; nor can it be strengthened but by being re∣doubled and bowed and brought back again towards its first point. The Wise man telleth us that God at first made man upright,* 1.33 that is simple and single and sincere; bound him as it were to one point; but he sought out many inventions, mingled himself and ingendered with divers extrava∣gant conceits, and so ran out not in one but many lines, drawn out now to this object, by and by to another, still running further and further, sometimes on the flesh, sometimes on the world; now on Idolatry, anon on Oppression; and so at a sad distance from him in whom he should have dwelt and rested as in his centre. Therefore God, seeing Man gone so far, seeing him weak and feeble, wound and turned about by the activi∣ty of the Devil and sway of the Flesh, and not willing to lose him, or∣dained

Repentance as a remedy, as in instrument to bend and bow him back again, that he might recover, and gain strength and subsistency in his former and proper place; to draw him back from those objects in which he was lost, and to carry him on forward to the rock out of which he was hewed. Whilest he is yet in his evil wayes, all is out of tune and order: for the Devil, who hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.34 invert the order of things, placeth shame upon Repentance, and boldness and senslesness upon Sin: But Repentance is a perfect Methodist; upon our turn we see the danger we plaid with, and the horrour of those paths in which we sported: we see in our flight a banishment, in every sin a hell and in our turn a Paradise.

Divers words we have to express the true nature of Repentance, but none more usual, full and proper then this of Turning: This inclu∣deth all the rest. It is more then a bare Knowledge of our sins, more then Grief, more then an Acknowledgement or Confession, more then a Desire of change, more then an Endeavour: For if we do not turn a termino, ad terminum, from one term or state to another; from every sin we now embrace, to its contrary; if we do not fly and loath the one, and rest and delight in the other; our Knowledge of sin is but an accusa∣tion, our Grief is but a frail and vanishing displacency,* 1.35 our Tears are our recreation, our Desires but as thought, and our endeavours proffers: But if we turn, and our turn be real, these instruments or antecedents, These disposing and preparing acts must needs be so also, true and real. We talk much of the Knowledge and Sense of our sin, when we cannot be ignorant of it; of Grief, when we have no feeling; of Confession and Acknowledgement, when the heart is not broken; of a Desire to be good, when we resolve to be evil; of an Endeavour to leave off our sins, when we feed and nourish them, and even hire them to stay with us:

— In udo est Maenas & Attis.* 1.36

Our Repentance is languid and faint, our Knowledge without observa∣tion, our Grief without compunction, our Acknowledgement without trepidation, our Desire without strength, and our Endeavour without activity. But they are all complete and made perfect in our Turn and Conversion: If we turn from our sins, then we know them, and know them in their deformity, and all those circumstances which put so much horrour upon them. If we turn, our head will be a fountain of tears,* 1.37 and the eye will cast out water; our Confession will be loud and hearty,* 1.38 our Desire eager and impatient, our Endeavours strong and earnest and violent. This Turn is as the hinge on which all the rest move freely and orderly. Optima paenitentia, nova vita, saith Luther; The best and truest repentance is a new life. A Turn carrieth all the rest along with it to the end, the end of our Knowledge, of our Grief, of our Acknowledgement, of our Desires and Endeavours. For we know our sins, we bewail them, we acknowledge them, we desire and endeavour to leave them, in a word, we turn, that we may be saved.

First, it includeth the Knowledge of our sins. He that knoweth not his malady, will neither seek for cure, nor admit it. He that knoweth not the danger of the place he standeth in, will not turn his face another way.* 1.39 He that dwelleth in it as in a paradise will look upon all other that yield not the same delight as upon hell it self. He that knoweth not his wayes are evil will hardly go out of them. Malum notum res est op∣tima, saith Luther; It is a good thing to know evil. For the knowledge of that which is evil can have no other end but this, To drive us from it to that which is good. When Sin appeareth in its ugliness and mon∣strosity, when the Law and the Wrath of God and Death it self display

their terrours, that face is more then brass or adamant that will not ga∣ther blackness, and turn it self.

But this prescript, To know sin, one would think should rather be tendred to the Heathen then to Christians.* 1.40 To them some sins were un∣known, as Revenge, Ambition, Fornication, and therefore they are en∣joyned to abstein from them; yet even those which the light of Nature had discovered to them, they did commit, though they knew that they who did commit them were worthy of death. But to Christians it may seem unnecessary: For they live in the Church, which is spoliarium vitiorum, a place where Sin is every day reviled and disgraced, where it is anato∣mized, and the bowels and entrayls, yea every sinew and vein of it shewn. I should say our Church were Reformed indeed, if we did com∣mit no sins but those we do not know. Many things we do, saith the Philosopher,* 1.41 (we may say, Most sins we commit) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not which Reason perswadeth, but which the Flesh betrayeth us to;* 1.42 not to which our Knowledge leadeth us, but our Sensuality. Stat contra ratio; Reason, when we sin, is not so foyled or beaten down, but it standeth up against us, and opposeth us to our face. It telleth the Miser that Covetousness is idolatrie;* 1.43 the Wanton, that Lust is that fire which will consume him; the Revenger, that diggeth his own grave with his sword. It is indeed commonly said that reason is corrupt; but the truth is, that which we call corrupt Reason is our passion or sensuality; for that cannot be Reason which directeth us to that which is unreasonable. The sense doth too oft get the better, but can never silence or corrupt Reason so as to make it call evil good, or good evil: That is the lan∣guage of the Beast, of the Sensual part. And for ought I see, we may as well assign and entitle our good actions to our Sensitive part, when we keep, as our bad to our Reason, when we break the Law. Reason never yieldeth, and our Knowledge is still the same. In Lust it com∣mendeth Chastity, in Anger meekness, in Pride Humility. When we sur∣fet on those delights which Sin bringeth with it, our Reason plainly tel∣leth us that they are deadly poyson.

We need not then be over solicitous to secure this Ingredient, the Knowledge of our sins, to bring it into the Recipe of our Repentance. For there be but few which vve knovv not, fevver vvhich vve may not knovv if vve vvill, if vve will but take the pains to put it to the question either before the act, What vve are about to do; or after, What it is vve have done. For it is a Lavv, a plain Lavv, vve are to try it by, not a dark riddle. And if vve do mistake, it is easie to determin vvhat it vvas that did vvork and frame and polish the cheat. Not a sin cometh vvith open mouth to devour us, and svvallovv up our peace, but it is but of that bulk and corpulency that vve cannot but see it: and though vve may peradventure here turn away our eye, yet we cannot put it out. Our Knowledge will not forsake us; and our Conscience followeth our Knowledge. This may sleep, but cannot die in us. This is an evil spi∣rit that all the musick in the world will not ease us of. Though we set up bulworks against it, compass our selves about with variety of De∣lights, and fense our selves in with Honour and Power, which we make the weapons of unrighteousness, yet it will at one time or other make its sallies and eruptions, and disturb our peace. God hath placed it in us,* 1.44 as he fixed the Ʋrim and Thummim on the breast-plate of judgement, by which he might give answer unto us what we are to do, what not to do; what we have done well, and what amiss; as he did to the Priest, who by the viewing the Breast-plate saw whether the people might go up, or not go up. But when we have once defiled our Conscience, we

care not much for looking towards it; and we lose the use of it in our slavery under Sin,* 1.45 as they lost the use of their Ʋrim and Thummim at the Captivity of Babylon. But then who knoweth how oft he offendeth? who knoweth his unadvised errours? his inconsiderate sins? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his ignorances, those which he entertaineth, as the Septuagint render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unwillingly, which steal in upon him at unawares, even whilst he is busie in subduing others; as we see one part of an army may be sur∣prized, and fly, whilst the other conquereth. The best of men through the frailty and mutability of their nature may receive many such blows, and not feel them. It fareth with us in the course of our life as it doth with travellers in their way; Many objects, many sins, we pass by, and not so much as cast an eye that way, which yet in themselves are visible enough, and may be seen as well as those we look upon with some care, and sometimes with astonishment. Yet even these secret and retired sins are known and condemned both by our Fear and Hatred. We know such there be, though we know not what they are, nor can call them by their name: and our begging pardon for them is our defiance of them, and declareth not onely our sorrow for them, but our anger against them; it breatheth revenge, though we know them not, and sheweth how roughly and disdainfully we should handle them if we did. The Knowledge then of our sins is a thing presupposed in our Turn.

And so, in the next place, is the Grief and Sorrow which ordinarily doth arise from such a convincement. Some displacency it will work, though not of strength enough to move us or drive us from that which we make a paradise, but is our Tophet; and turn us to imbrace that condition and estate which at first presenteth the horrour of a prison, but is a san∣ctuary. Now Grief is not sub praecepto, under any command;* 1.46 nor in∣deed can it be. Medicamenta mandata non accipiunt. You may pre∣scribe Physick, but you give it not with a command; nor can you say, Thus it shall work. You may exhort me to look about me, and consi∣der my estate, but you cannot bid me grieve. When we wish men to fear, or hope, to be sad, or merry, we speak improperly and ineffectual∣ly, unless our meaning be they should enter into those considerations which may strike a fear, or raise a hope, work a sorrow, or beget a joy. The Apostle preacheth to the Jews, Acts 2. putteth his goad to their sides, and the Text saith, They were pricked in their heart:* 1.47 and it follow∣eth, Then Peter said unto them, Repent. His words were sharp, and did prick them at the heart, but they were no commands. The command is, Repent, and be baptized. What a sea of words may flow, and yet not a drop fall from our eye? What fearful prognosticks may we see, what mournful threnodies may we hear, and yet not be cast down, or change the countenance? Nay, what penance may we undergo, and yet not grieve? For Grief followeth the Apprehension and Knowledge of the object, and riseth and falleth with it, varieth as that varieth. If our Apprehension be clear, our Sorrow will be great: if that be pure, this will be sincere; if it be inward, this will be deep. But if it be superficial this will be but in the face; if it be flitting and unsetled, this will vanish at the sight of the next object which presenteth it self with less distast; vanish like the lightning, which is seen, and gone. Sin is a heavy burden,* 1.48 saith David. It is so, when it is felt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hard to be born; Moles, saith Augustine, of a great bulk and weight: And it is not a sigh or a grone, a forced displacency, it is not such weak and faint heaves of the soul, that can remove such a mountain.* 1.49 We see some who mourn like a dove, and chatter like a crane, when the hand of God toucheth them for their sin; who speak mournfully, look mournfully, go mournfully all

the day long; who are cast down (you would think indeed) to the lowest pit: and it is easy to mistake a Pharisee for a Penitentiary. We read of some who did afflict and penance themselves with so much seve∣rity that they fell in morbum poenitentialem, as Rhenanus observeth upon Tertullian, into a strange distemper which they called the poenitentiary disease, because it was contracted in the daies of Penance. But all this doth not make up the full face of Repentance, nor complete our Turn. We may hang down our head like a bulrush,* 1.50 we may fast till we have more need of a Physician then a Divine, (and yet too much need of both) we may even seem to be afraid of our selves, to be weary of our selves, to run out of our selves, and yet not Turn: For these may be ra∣ther apparitions then motions. Fasting Lamentation, and that displa∣cency which sin carrieth naturally along with it, are glorious expres∣sions and probable symptomes of a wounded spirit, but yet many times they are nothing else but the types and shadows of Repantance, signa non signantia, signes indeed, but such as signifie nothing. Qui peccata deplorat, ploranda minimè committat, saith Gregory; He truly bewail∣eth his sin, who doth no longer practice what he will be forced to be∣wail. He giveth a perfect account of his debts, who is resolved ne∣ver to add to the Bills. He truly turneth, who will never look back. Haec poenitentiae vox est,* 1.51 lacrymis orare, saith Hilary; Tears and Com∣plaints are the voice and language of Repentance. If you see a Turn, you see a Change also in the countenance. But many times vox est, & praeterea nihil; it is the voice of Repentance, and nothing else. For Sorrow and Dejection of mind have not alwayes the same beginnings, nor do our Tears constantly flow from the same spring and fountain. Omnis dolor fundatur in amore, say the Schools; All Grief is grounded on Love. For as it is my Joy to have, so is it my Grief to want what I love. And our Grief may have no better principle then the Love of our selves, and then it cometh à fumo peccati, from the troublesome smoke which Sin maketh, or rather from the very gall of bitterness; a Grief begot betwixt Conscience and Lust, betwixt the Deformity of Sin and the Pleasure thereof, betwixt the Apprehension of a real evil and the Flattery of a seeming good; When I am troubled, not that I have sinned, but that it is not lawful to sin; much disquieted within me that that sin which I am unwilling to fly from is a serpent that will sting me to death,* 1.52 that there is gravel in the bread of deceit; that that unlawful pleasure which is at present as sweet as honey, should at last bite like a cockatrice; that the wayes in which I walk with delight should lead un∣to death; that that Sin which I am unwilling to fling off, hath such a troop of Sergeants and Executioners at her heels: And so it cometh à fumo gehennae, from the smoke of the bottomless pit, from Fear of punish∣ment; which is far from a Turn, but may prepare, mature and ripen us for Repentance. But then it may come from the Fear of God wrought in us by the apprehension of his Justice and Mercy, and Dominion and Power to judge both the quick and the dead: And this Grief is next to a Turn, and the immediate cause of our Conversion; when out of the admiration of Gods Justice, Majesty and Goodness I am willing to offend my self for offending him, and offer up to him some part of my substance, the Anguish of my soul, the Grones of contrition, and my Tears,* 1.53 which are ex ipsa nostra essentia, sicut sanguis marty∣rum, from our being and essence, and are offered up as the bloud of Martyrs.

3. And this Grief will, in the third place, open our mouthes and force us to a Confession and Acknowledgment of our sins: I mean a sad and se∣rious

acknowledgment, which will draw them out, and not suffer them to be pressed down, and settle, like foul and putrified matter, in the bot∣tom of the soul, as Basil expresseth it. For the least grief is vocal,* 1.54 the least displacency will open our mouthes: Yea, where there is little sense, or none, we are ready to complain. And, because S. Pauls Humility brought him so low, we look for an absolution, if we can say (what we may truely say,* 1.55 but not with S. Pauls spirit) that we are the chiefest of sin∣ners. Nothing more easy then to libel our selves, where the Bill taketh in the whole world. And the best of Saints as well as the worst of sin∣ners,* 1.56 how willing are they to confess with David that they are conceived in sin, and born in iniquity? How ready are we to call our selves children of wrath, and workers of all unrighteousness? What delight do we take to miscall our virtues? to find infidelity in our Faith, wavering in our Hope, pride in our Humility, ignorance in our Knowledge, coldness in our De∣votion, and some degrees of Hostility in our very Love of God? What can the Devil, our great adversary and accuser, say more of us then we are well pleased to say of our selves? But this Acknowledgment is but the product of a lazy Knowledge? and a faint and momentany disgust. It cometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Stoick speaketh, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.57 It is but the calves of our lips, not the sacrifice of our hearts. We breathe it forth with noise and words enough. We make our sins innumerable,* 1.58 mo then the hairs of our head, or the sands on the sea-shore: but bring us to a parti∣cular account, and we find nothing but ciphers, some sins of daily incur∣sion, some of sudden subreption, some minute and scarce visible sins, but not the figure of any sin which we think will make up a number. He that will confess himself the chief of sinners, upon the must gentle remembrance and meekest reprehension will be ready to charge you as a greater, or per∣adventure take you by the throat. But this is not that Confession which ushereth in Repentance, or forwardeth and promoteth our Turn. It is rather an ingredient to make up the cup of stupefaction, which we take down with delight, and then fall asleep, and dream of safety and peace in the midst of a tempest, yea, even when we are on the brink of dan∣ger, and ready to fall into the pit. David, it is true,* 1.59 said no more but Peccavi, and his sin was taken away. Tantum valent tres syllabae, saith S. Augustine; Such force there was in three syllables. And can there be vir∣tue in syllables? No man can imagin there can. But David's heart, saith he, was now a sacrificing; and on these three syllables the flame of that sa∣crifice was carried up before the Lord into the highest heavens. If our Know∣ledge of our sins be clean and affective, if our Grief be real, then our Confession and Acknowledgment will be hearty;* 1.60 our bowels will sound as a harp, our inwards will boyl, and not rest, our heart will tremble and be turned within us; our sighs and grones will send forth our words, as sad messengers of that desolation which is within: Our heart will cry out as well as our tongue. My heart, my heart is prepared, saith David;* 1.61 which is then the best and sweetest instrument when it is bro∣ken.

4. And these three, in the fourth place, will raise up in us a Desire to shake off these fears,* 1.62 and this weight which doth so compass about and infold us. For who is there that doth see his sins, weep over them, ex∣secrate them by his Tears, and condemn them by his Confession, that doth see Sin cl••thed with death, the Law a killing letter, the Judge frowning,* 1.63 Death ready with his dart to strike him through that would be such a beast as to come so near, and hell opening her mouth to take him in, and doth not long and grone and travel in pain and cry out to be delivered from this body of death? Who would live under a conscience that is ever

galling and gnawing him? What prisoner, that feeleth his fetters, would not shake them off? Certainly he that can stand out against all these ter∣rours and amazements, that can thwart and resist his Knowledge, wipe off his Tears, fling off his Sorrow, baffle and confute his own Acknowledge∣ment, slight his own Conscience, mock his Distaste, trifle with the Wrath of God which he seeth near him, and play at the very gates of Hell; he that is in this great deep, and will not cry out; he that knoweth what he is, and will be what he is; knoweth he is miserable, and desireth not a change; such an one is near to the condition of the damned Spirits, who howl for want of that light which they have lost, and detest and blas∣pheme that most which they cannot have; who because they can never be happy, can never desire it. But to this condition we cannot be brought till we are brought under the same punishment; which never∣theless is represented to us in this life, in the sad thoughts of our heart, in the horrour of sin, and in a troubled conscience, that so we may a∣void it. The type we see now, that we may never see the thing it self: And the sight of this (if we remove not our eye at the call and entice∣ment of the next approching vanity, which may please at first, but in the end will place before us as foul an object as that we now look upon) will work in us a desire to have that removed which is now as a thorn in our eyes; a desire to have Gods hand taken off from us, and those sins too taken away which made his hand so heavy; a desire to be freed from the guilt, and from the dominion of sin; a desire that reacheth at liberty,* 1.64 and at heaven it self. Eruditi vivere, est cogitare, saith Tully; Meditation is the life of a Scholar. If the mind leave off to move and work and be in agitation, the man indeed may live, but the Philosopher is dead. And, Vita Christiani, sanctum desiderium, saith Hierom; The life of a Christian is nothing else but a holy desire drawn out and spent in pray∣ers, deprecations, wishes, obtestations, pantings and longings, held up and continued by the heat and vigour and endless unsatisfiedness of the desire, which, if it slack and fayl, or end in an indifferency or lukewarmness, leaveth nothing behind it but a lump and mass of corruption: for with it the life is gone, the Christian is departed.

5. But, in the last place, this is not enough, nor will it draw us near enough unto a Turn. There is required, as a true witness of our Con∣vincement, of our Sorrow, of the heartiness of our Confession, of the truth of our desire, a serious Endeavour, an eager contention with our selves, an assiduous violence against those sins which hath brought us so low, even to the dust of death and the house of the grave; and Endea∣vour to order our steps, to walk contrary to our selves, to make a cove∣nant with our eye, to purge our ear, to cut off our hand, to keep our feet, to forbear every act which carrieth with it but the appearance of evil, to cut off every occasion which may prompt us to it; an Endeavour to work in the vineyard, to exercise our selves in the works of piety, to love the fair opportunities of doing good, and to lay hold on them, to be ambi∣tious and inquisitive after all those helps and advantages which may pro∣mote this endeavour, and bring it with more ease and certainty to the end. This is as the heaving and strugling of a man under a burden, as the striving in a snare, as the throws of a woman in travail, who long∣eth to be delivered; this is our knocking at the gates of heaven, our flight from the wrath to come. Thus do we strive and fight with all those defects which either Nature began or Custome hath confirmed in us. Thus do we by degrees work that happy change, that we are not the same but other men.* 1.65 As the Historian speaketh of Demosthenes, whose studious∣ness and industry overcame the malignity of nature, and unloosed his

tongue, Alterum Demosthenem mater, alterum industria enixa est, The mother brought forth one Demosthenes, and industry another; so by this our serious and unfeigned endeavour eluctamur per obstantia, we force our selves out of those obstacles and encumbrances which detained us so long in evil waies, we make our way through the clouds and dark∣ness of this world, and are compassed about with raies of light. Nature made us men; evil Custome made us like the beasts that perish; Grace and Repentance make us Christians, and consecrate us to eter∣nity.

All these are in our Turn, in our Repentance; but all these do not compleat and perfect it. For I am not turned from my evil wayes, till I walk in good; I have not shaken off one habit, till I have gained the contrary; I am not truly turned from one point, till I have recovered the other; I have not forsaken Babylon, till I dwell in Jerusalem. Turn ye from your evil wayes, in the holy language is, Turn unto me with all your heart. Work out one habit with another.* 1.66 Let your actions now con∣troll and demolish those which you built up so fast. That which set them up, will pull them down, Perseverance and Assiduity in action. The Liberal hand casteth away our Alms and our Covetousness together; Of∣ten putting our knife to our throat destroyeth our Intemperance; Often disciplining our flesh crucifieth our Lusts; Our acts of Mercy proscribe Cruelty; Our making our selves eunuchs for the Kingdom of heaven stoneth the Adulterer; Our walking in the light is our turn from darkness; Our going about and doing good is our voluntary exile and flight out of the world and the pollutions thereof: Then we are spiritual, when we walk after the Spirit, and when we thus walk we are turn∣ed.

I know Repentance in the writings of Divines is drawn out and com∣mended to us under more notions and considerations then one. It is ta∣ken for those preparatory acts which fit and qualifie us for the Kingdom and Gospel of Christ: Repent; for the kingdom of heaven is at hand.* 1.67 It is taken for that change in which we are sorry for our sin, and desire and purpose to leave it; which serves to usher in Faith and Obedience. But I take it in its most general and largest acception, for Leaving of one state and condition, and constant cleaving to the contrary; for Getting our selves rid of every evil habit, and investing our selves with those which are good; or to speak with our Prophet,* 1.68 for Turning away from wickedness, and doing that which is lawful and right, for Casting away all our transgressions, and making us new hearts and new spirits. I am sure this one syllable Turn will take in and comprehend it all. For what is all our preparation, if when we come near to Christ, we start back? what are the beginnings of obedience, if we revolt? what is the bend or Turn of our intention, if we turn aside like a deceitful bow? what is our sorrow, if it do but bow the head, and leave the heart as wanton as be∣fore? what is our desire, if we have but the strength of a thought? what is our endeavour, if it shrink and contract it self, and is lost at the sight of the next temptation? But our Turn supposeth all these, and taketh in all the dimensions of Repentance, the body and full compass of it; and though it be but a word, yet it is as expressive and significant as any other in Scripture, and containeth them all. It includeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Regeneration. For if we turn, we turn à termino ad terminum,* 1.69 from one term to another. And as in generation and our natural birth there is Non ens tale and ens tale, a progress or mutation from that which was not to that which now is, so it is in our Turn. It was Nehushtan, a rude piece of brass; it is now a polisht statue of Piety: It was a child of wrath;* 1.70 it is

now a child of blessings:* 1.71 It was dead, and is alive. And it taketh in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.72 our Renovation or Renewing. Behold, old things are passed a∣way, all things are become new. The sinner that turneth leaveth his strange apparel and his filthy rags behind him, and cometh forth glorious in the robes of righteousness. And it comprehendeth our Cleansing or Purifi∣cation.* 1.73 He that turneth from his evil wayes, hath purged out his old lea∣ven, and is made a new lump. Repentance is as Physick to the soul, but not to be given ad pondus & mensuram, so many grains, or so many drams, by measure and proportion. Non est piriculum nè sit nimium, quod ei maximum debet. We may take too little; there is no fear at all that we should take too much of it. Repentance for our sins is the business of our whole life. For indeed what is Perseverance, but an en∣tire and continued Repentance, a constant turning away from our evil wayes? When Sinne hath corrupted our faculties, we purge it out by Re∣pentance: and when it is dead, we bury it by Repentance; and it is quite lost and forgotten in the wayes of righteousness. And being turn∣ed, we never look back, never cast a thought after it but with sorrow and anger and detestation. And when it appeareth before us, it appeareth in a fouler shape and in greater horrour then we beheld it in when we first fell upon our knees for pardon. For the more confirmed we are in goodness, the more abhorrent we are of evil, and defy it most when we stand at the greatest distance. We never loath our disease more then when we are purged and healthy. There is another word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath a good sense put upon it, which yet the word doth not na∣turally yield.* 1.74 It rather signifieth a trouble of mind then a turn. It is spoken of Judas himself,* 1.75 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he repented himself: And what a Repentance was that, which he should have repented of? what a Turn was that, that choked him? Had his Turn been right, he might have dyed a Martyr, who dyed a Traytour, and a murderer of his Master and himself.* 1.76 Deep melancholy and trouble of mind is like that poysonous plant which Pliny speaketh of, which if it do not take away the disease, killeth the man. Judas indeed was called the son of perdition, but it was because he destroyed himself. But there yet is another word, which is more proper, and more used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Turn and change of the mind. What? of the Understanding? (There may be such a change, and yet no Turn, no Repentance. For how many have been brought to a know∣ledge of their sins, who could never be induced to leave them!) nay, but of the Will. For this sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the primitive, and the compounds of it,* 1.77 do bear Who hath known 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mind, the will, the decree of the Lord?* 1.78 And, God delivered up those that reteined him not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a reprobate mind, that is, a will to do those things which are not conveni∣ent; not to knowledge of evil, but to the practise of it. And, To those who are defiled, saith S. Paul Tit. 1.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even their mind, that is their will, is corrupted; as appeareth by their evil works in the next verse. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not signifie a good understanding, or a good mind or opinion; These will beget but a complement, but good words, Depart in peace, be ye warmed and filled;* 1.79 nor a good wish; but a good will, which giveth those things which are needful for the body. In like manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth not onely prescience and foresight, but government, care, and direction, which are free actions of the Will. We might instance in more, but to our present purpose; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, primarily and properly signifieth an act of the Will, not as it necessarily followeth the act of the Understanding, but as it ought to follow by the command of God, although we see it doth not alwaies follow. Despisest thou the riches of his goodness, not knowing, that is, not willing to know, that it leadeth thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to

repentance? Rom. 2.4. And the Apostle speaketh to those who did judge such things, yet did the same, v. 3. and did know the will of God, v. 18. So, Repent, and do the first works, Rev. 2.5. And in most places it is thus taken. You may call it a Transmentation; but it is a subduing and turn∣ning of the Will and Affections, that the whole man may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.80 not the same, but another man: before hurryed away by his passion, but now walking by the right rule; before spreading and diffusing himself on variety of unlawful objects, now recollected into himself, and looking forward on God alone.

Why will ye die?

The main Turn is of the Will. For we see the face of it, here in the Text, is set upon Death it self; and therefore to be turned away. It is not our natural concupiscence, not the dulness of our Understandings, not the violence of our Passion, not our Weakness, that we dye; it is our Will destroyeth us. If the Will be turned, the Understanding is also changed, not to know what it cannot be ignorant of, but to be sub∣servient and instrumental to the Will, in drawing it nearer and nearer to that end for which it hath determined its act, in finding and squaring out materials to the building up of the temple of the Holy Ghost. For Heaven is Heaven, and Hell is Hell, Virtue is Virtue, and Vice is Vice to the Understanding, nor can it appear otherwise: For in these we can∣not be deceived. What Reason can that be which teacheth us to act a∣gainst Reason;* 1.81 Esau knew well enough that it was a sin to kill his bro∣ther; but his Reason taught him to expect his Fathers funeral.* 1.82 Ahab knew it was a crying sin to take Naboth's vineyard from him by violence; and therefore he would have paid down money for it. And his painted Queen knew as much: but that the best way to take possession of his vineyard was to dispossess him of his life, and that the surest way to that was to make him a blasphemer, this was the effect and product of Rea∣son and Discourse; Which is the best servant when the Will is right, and the worst when she is irregular. Reason may seek out many inven∣tions for evil, and she may discover many helps and advantages to pro∣mote that which is good; she may draw out the method which leadeth to both, find out opportunities, bring in encouragements and provoca∣tions to both; but Reason never yet called evil good, or good evil: for then it is not Reason. The Apostle hath joyned both together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If they be wicked, they are unreasonable and absurd,* 1.83 for they do that which Reason abhorreth and condemneth at the first presentment. So the Will, you see, is origo boni & mali, the principal cause of good and e∣vil. That I will not understand when I cannot but understand, is from the Will. That the Judge is blind when he seeth well enough what is just and what is unjust, is not from the Bribe, but the Will. That my Fear shaketh me, my Anger enflameth me, my Love transporteth me, my Sor∣row casteth me down, and my Joy maketh me mad, that my Reason is in∣strumental and active against it self, that my Passions rage and are unruly, is from my Will, which being fastened to its object draweth all the pow∣ers of the Soul after it. And therefore, if the Will turn, all these will turn with it, turn to their proper offices and functions; the Understanding will be all light, and the Affections will be all peace: for the proper act of e∣very faculty is its peace. When the Understanding contemplateth that truth which perfecteth it, it resteth upon it, and dwelleth there, as upon a holy hill: But when it busieth it self in those things which hold no pro∣portion with it, as gathering of wealth, raising of a name, finding out pleasures, when it is a Steward and Purveyour for the Sense, it is restless

and unquiet; it now findeth out this way, anon another, and by and by disapproveth them both,* 1.84 and contradicteth it self in every motion. When our Affections are levelled on that for which they were given us, they lose their name, and we call them Virtues; but when they fly out after every impertinent object, they fly out in infinitum, and are never at their end and rest. Place Love on the things of this world, and what a trouble∣some and tumultuous passion is it, tiring it self with its own hast, and wa∣sting and consuming it self with its own heat? but place it on Piety, and there it is as in its heaven, and the more it spendeth it self, the more it is increased. Let your Anger kindle against an enemy, and it is a Fury that tormenteth two at once; but lay it on your sin, and there it sitteth as a Magistrate on a tribunal, to work your peace. That Sorrow which we cast away upon temporal losses is a disease that must be cured by Time; but our Sorrow for sin is a cure it self, a second Baptism; it washeth away the causes of that evil, and dyeth with it, and riseth up again in comfort. That Joy which is raysed out of riches and pleasure is raised as a meteore out of dung, and is whiffed up and down by every wind and breath; but if it follow the harmony and health and good constitution of the Soul, it is as clear and pure and constant as the heavens themselves, and may be carried about in a lasting and continued gyre, but is still the same. And this Turn the Affections will have, if the Will turn; then they turn their faces another way, from Beth aven to Beth-el, from Ebal to Gerizzim, from the Mount of curses to the holy Hill.

We cannot think that in this our Turn the powers of the Soul are pulled to pieces, and our Affections plucked up by the roots, that our Love is annihilated, our Anger destroyed, our Zeal quenched. By my Turn I am not dissolved, but better built. I have new Affections, and yet the same; now dead and impotent to evil, but vigorous and active in good. My steps are altered, not my feet, my Affections, cut off. The character is changed, but not the book. That Sorrow which covered my face for the loss of my friend, is now a thicker and darker cloud about it, because of my sin. That Hope which stooped so low, as the earth, as the mortal and fading vanities of the world, is now on the wing, raising it self as high as heaven. That Zeal which drove S. Paul upon the very pricks, to per∣secute the Church, did after lead him to the block, to be crowned with Martyrdome.

If the Will be turned, that is, captivated and subdued to that Will of God which is the rule of all our actions, it becometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a shop and work-house of virtuous and religious actions; and the Understanding and Affections are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fellow workers with it, ready to forward and compleat the Turn. S. Bernard telleth us that nothing doth burn in hell but the Will; and it is as true, Nothing doth reign in heaven but the Will. In it are the wells of salvation, and in it are the waters of bitterness; in it is Tophet,* 1.85 and in it is Paradise. Totum habet, qui bonam habet voluntatem, saith Augustine. He hath run through all the hardship and exercises of Repentance, who hath, not changed his Opinion, or improved his Know∣ledge, but altered his Will. For the Turn of the Will supposeth the rest, but the rest do not necessitate this. When this is wrought, all is done, that is, the Soul is enlightened, purged, renewed, hath its Regeneration and new creation. In a word, when the Will is turned, the Soul is saved: the Old man is a New creature; and this New creature changeth no more, but holdeth up the Turn, till he be turned to dust, and raysed again, and then made like unto the Angels.

Notes

• * 1.1

  Greg. in loc.
• * 1.2

  2 Pet 1.21.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bas. in Isai. 1.
• * 1.4

  Tert. De poenit.
• * 1.5

  Aristot. l. 1. Eth. c. 13.
• * 1.6

  Tert. De poe∣nit.
• * 1.7

  Quint. l. 6. c. 6.
• * 1.8

  2 Tim. 1.10.
• * 1.9

  Psal. 51.17. Naz. Or. 3.
• * 1.10

  Naz. Or. 15.
• * 1.11

  Lib. De poe∣nit.
• * 1.12

  Quod fieri posse Cicero non putavit, Lact. l. 6. De ver. cult. c. 24.
• * 1.13

  Julian. Caesar.
• * 1.14

  Orat. 1.
• * 1.15

  Wisd. 11.20.
• * 1.16

  Exod. 33.19. Rom. 9.15, 18.
• * 1.17

  Psal. 145.9.
• * 1.18

  Exod. 19.12. Hebr. 12.20.
• * 1.19

  Eph. 1.8.
• * 1.20

  Prov. 8.23.
• * 1.21

  Hebr. 2.14.
• * 1.22

  Immutabile, quod factum est: Quint. l. 7
• * 1.23

  Condigna est∣satisfactio ma∣la facta corri∣gere, & corre∣cta non reitera∣re, Bern. de ••ust. Dom. c. 1. Satisfactio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Anti∣och. ••••neil. can 2.
• * 1.24

  John 19.19.
• * 1.25

  Col. 2.3.
• * 1.26

  Ezek. 16.6.
• * 1.27

  Hos. 6.4. & 13.3.
• * 1.28

  Psal. 130.3. Deus purgari homines à pec∣cato maxime cupit, ideoque agere poeniten∣tiam jubet. Lact. l. 6. c. 24.
• * 1.29

  Rom. 3.3.
• * 1.30

  Tert. De anima, c. 1.
• * 1.31

  De poenit. c. 8.
• * 1.32

  Luke 15.5, 6.
• * 1.33

  Eccles. 7.29.
• * 1.34

  Chrysost. hom. de Paenitent.
• * 1.35

  Lugentibus la∣chryma quietis & recreationis loco sunt. Mo∣ses Mairmon. Doct. perplex. l. 3. c. 41.
• * 1.36

  Pers. sat. 1.
• * 1.37

  Jer. 9.1.
• * 1.38

  Lam. 1.16.
• * 1.39

  Isid. Pelusiot. l. 1111. ep. 149
• * 1.40

  Act 15.29. Quando hoc factum non est? quando reprehensum? quando non permissum? Cic. pro M. Cae∣lio. Rom. 1.31.
• * 1.41

  Ethic. 1.3. c. 22
• * 1.42

  Pers. Sat. 5.
• * 1.43

  Cor. 3.5.
• * 1.44

  Exod. 28.30.
• * 1.45

  Esr. 2.63. Neh. 7.65. Psal. 19.12. Levit. 4.2. Heb. 9.7.
• * 1.46

  Quint. Decl. 185.
• * 1.47

  Acts 2.37, 38.
• * 1.48

  Psal. 38.4.
• * 1.49

  Isa. 38.14.
• * 1.50

  Isa. 58.5.
• * 1.51

  In Psal. 118.
• * 1.52

  Prov. 20.17. Prov. 23.32.
• * 1.53

  Anastast. Bi∣bl. Patrum.
• * 1.54

  In Psal. 38.
• * 1.55

  1 Tim. 1.15.
• * 1.56

  Psal. 51.5.
• * 1.57

  Epict. Arr c 2. c. 15.1.
• * 1.58

  Psal. 40.12.
• * 1.59

  2 Sam. 12.13 Aug. Hom 4.1 In his tribus syllabis flam∣ma sacrificii coram Domino ascendit in coelum.
• * 1.60

  Isa. 16.11. Job 30.27. Lam. 1.20.
• * 1.61

  Psal. 57.7.
• * 1.62

  Heb. 12 1.
• * 1.63

  Fletus huma∣na••um necessi∣tatum vere∣cunda exsecra∣tio, Sen. Contr. 8.6.
• * 1.64

  Tusc. q. l. 5.
• * 1.65

  Val. Max. l. 8. c. 7.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. 2. Ethic. c. 1.
• * 1.67

  Matth. 3.2.
• * 1.68

  Ezek. 18.27, 31.
• * 1.69

  Titus 3.7.
• * 1.70

  Luke 15.3••.
• * 1.71

  Rom. 12.2.
• * 1.72

  2 Cor. 5.17.
• * 1.73

  i Cor. 5.7.
• * 1.74

  Matth. 21.32.
• * 1.75

  Matth. 27.3.
• * 1.76

  L. 27. c. 2. De Aconito; Ea est natura, ut hominem oc∣cidat, nisi in∣venerit quod in homine perimat.
• * 1.77

  1 Cor. 2.16.
• * 1.78

  Rom. 1.28.
• * 1.79

  James 2.16.
• * 1.80

  Nazianz.
• * 1.81

  Gen. 27.40.
• * 1.82

  1 Kings 21.
• * 1.83

  2 Thes. 3.2.
• * 1.84

  Affectiones or∣dinata sunt virtutes, Gers.
• * 1.85

  Hom. 8.