XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

PART II.

EZEKIEL 33.11.

Turne ye, Turne ye from your evill wayes &c.

This Turn, is a Turn of the whole man, of his understanding, his affections; nay, of his senses, of the eye, and the ear, from vanity of the tast, from forbidden fruit of the touch, from that which it must not handle; a Turn of the outward man, as well as the inward, of his deportment, and be∣haviour, of every motion, and of every gesture; but the principal and main Turn is of the will, from that which is not worth a look or a thought, to that which is desirable in it self, and doth alone perfect, and in a manner glorifie it in its approxi∣mation, and union with the will of God: we may say of it, as Tertullian doth of the soul it self, it is Totum hominis, & toto ho∣mine majus quid, it is as the whole man, and something greater then the whole; like that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Saint James, the rudder and helm, by which all the other powers and faculties of the soul, and every member of the body are turned about, when they are driven as it were, of fierce windes; and bindes them to those

objects, for which they were especially made, and in which they may rest, as in a Haven.

This is the true turn: but this it self hath been turned; the convertimini turned about by the winde of several fancies. Take Origens conceit; That all things shall returne back into God as all things flowed from from him at the first; and then this Turne may seem to reach home to the very devils themselves. Take the No∣vatian strictness and severity, and it will not reach so far as men. Some we see stand much upon an outward visible Turn; upon the Ceremony and pomp of Repentance, and so have turned, and chan∣ged that name, and call'd it penance; others have brought in Cervam pro Iphigeniâ, a beast instead of a Virgin, the turn of an erring soul, that will erre more, and more; or rather Exanguem penitentiam an invisible turn; or a turn in a picture; a forced sigh, a seeming displacency, Open or private confession, a very thought for Repentance. Some again, extend Repentance ad praeterita, and make it reflect onely upon sins past, and so leave us in the very point of turning, turning from our evil wayes, but not unto God, which is an act, they say, not of Repentance, but of spiritual wisdom; and so do tuditare negotia in Lucretius his phrase; beat out work, where there is none, and make a businesse, and noise where they need not; For what turn is that, which leaves us where we were? what repentance is that, for which we are not the better? or can we say, the evil man is changed, that is not good; that the angry man is changed, who is not meek? or the proud chang'd, who will not make themselves equal to them of the low∣est degree? But thus the convertimini hath been turned about, from the streets to the Temple; from the Temple to the closet, from con∣fession to a sigh; from the eye and tongue, to the heart, from the heart to the eye and tongue, and almost lost in the dispute. Repentance is brought forth, and presented now in this dresse, now in that, (you might think she were turned wanton) but few entertain her in her own shape, in that Matron-like deportment, and severi∣ty, which alwayes attends her, or if they admit her with a whip, 'tis such a one, as ploweth the back, but not toucheth the soul; the Doctrine of Repentance hath filled many Volumes, but the true practice of it may be comprized in a manual.

And yet to settle the turn upon its proper hinge, that it may turn to the rights (as we say) in this great disagreement, every party speaks some truth; and for ought appears, may subscribe one to the other; and the turn is safe amongst them; for that none denie. Must I confesse my sins? the Protestant affirmes it! must I renounce my sins? the Papist dares not denie it; must I leave my sins; it is true, but it is not enough to make up the turn; for I may forbear the act, and yet cleave to the sin; I may be an

Adulterer, and not touch a woman, and remain in the stews, when I am gone out of it. Must I beat down my body, and fast and pray, and for a time denie my self that which is lawful, and which the Giver of every good gift hath put into my hands? This is a penance which the Protestant will allow; and must I crucifie my lust, and unruly affections? this sounds as loud, and is as much cryed up at Rome as at Geneva. Publick Repentance hath the ad∣vantage of Antiquity, whose practice some have thought the best Commentary on the Scripture; and the inward Turn is so neces∣sary, that even they commend, and require it, who are setled on their lees. Contrition is necessary; and new life is necessary; to Turn from our evil wayes, is necessary, and to turn to God is neces∣sary: to abstain from evil is necessary, and to do good is neces∣sary: so that out of these several characters, we may draw out the true definition of Repentance, as the Ancients are said, out of the several writings of the Heathen Philosophers, to have made up a compleat body of the practick part of Christian Philosophy. You will say, they make Repentance a Sacrament (an error indeed, but not so bold, and pressing on the foundation, as many other er∣rours of that Church are) yet though it be not a Sacrament, let ours be visible; let our confession be so hearty, that our abso∣lution may be sealed in Heaven; But then they bring in satis∣faction, 'tis true, they do, and in another dresse, then that, in which the Ancients shewed her; even satisfaction of condignity. There is no reason we should think so, yet let our indignation, our re∣venge, our zeal be such, as if we meant not onely to Depre∣cate; but if it were possible, to satisfie: each party may make this use of one anothers conceptions, even of errour it self, to the advantage of the truth; and make that which seems an argu∣ment against him, a remedy, and so fill up the Convertimini our Turn in every part: God forbid, we should be of the same opinion in the one, and 'twill be our greatest happinesse to joyn together, and yet, in a holy emulation contend, who shall make the fairest progresse in the other. If others, as it was observed of those Go∣vernours, wo ruled in Athens before Aristides, bring in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much ridioulous unnecessary stuff; (as they did build Galleries, erect statues, hang up pictures, and the like) let us with good Aristides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bend the whole course of our policy to the raising up of virtue, & righteousness; let us bring in such a Repentance, make such a turn, which may bring us forward towards happinesse, by our bringing forth fruits worthy Amendment of life. Then shall the ceremonious part advance the thing it self; and the substance cast a lustre back again upon the ceremony: then shall our verbal confession be made visible, and our turn will shew, that it was more then a voice. Then when we thus end our fast, it will be plain, that God was

in capite Jejunij, that his grace began it; then shall our sor∣row for our sin be made perfect in our love of goodnesse, then shall our rigteousnesse break forth like the light, and shine upon our tears; and our tears cast a glorious radiation, and reflect back again upon our righteousnesse; Then shall my piety make my sorrow Musick, and my grief shall water my piety, and make it more abundant; my head shall be a fountain of tears, and my heart a well-spring of life, and this will make up the Con∣vertimini, even accomplish and consummate my Repentance.

Thus much in general, of the turn, and the true Nature of Repentance

We shall yet presse it further, and make it more visible in its properties, which we may easily discover in this lively and forci∣ble heat of Iteration, and ingemination of the word; Turn ye, Turn ye; and indeed, so remarkable it is, that we cannot let it passe, but must stay our meditations, and fix them here; even fix them upon this vehement earnestnesse, and urgency, which is the very life and soul of Exhortation.

For some great matter it must needs be; some great danger at hand, that makes God thus call, and call again; that makes him thus reiterate his words; turn ye, turn ye, we may say, his Wisdom, his Justice, his mercy constrained him; and now he speaks, as it were in passion. From this it is; that Omnipotency it self may seem to bow, and descend, to wishes, to Obtestati∣ons, to Exhortations, to intreaties, which are far below the Ma∣jesty of God; and to call upon us, with more earnestnesse of af∣flection, with more heat, and reality, then vile Dust and Ashes, then man, impotent, perishing man, man that is nothing, doth upon him. What is not one turn enough? must my turn answer his call? and must I turn and turn again? Nothing is enough to him, be∣cause he is Just, and Wise, and Mercifull, and every turn is not enough for us; we cannot turn far enough from sin, nor neere e∣nough to him; we are never neere enough, till we are one in him, by our obedience. The Heathens, we know, fancied to themselves not onely Deam Ageroniam a divine power to stirr them up to acti∣on, but stimulam another power to prick them forward, and make them more active in that they took in hand, (for they could make whatsoever they saw, or thought of, whatsoever they feared, or desired, a God; and finding such a power, place it where they pleased) which powers severed by them, are truely united, and one in him, who is truly one, and alone hath power. He is not onely Hortus to shake off our sloth by exhortation; but Ageronius to in∣cite us to action, and to set us a work; to goad us and drive us for∣ward;

ward; Turne ye, Turne ye, this Ingemination is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his goad, and when we delay, or do but Turne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nazianz speaks, when our Turne is a halfe, imperfect Turne, he puts it toour sides, and pricks us forward to Turne againe, he begins, he forwards, hee facillitates our Turne, he urgeth us forward, nor will let us shrink back, till we have made perfect our Turne. Saint Basil calls it plain∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Tautologie; for one Convertimini had been e∣nough, had plainly expressed, what God intended; but, as if we could never Turne enough, as if we could never Turne farre enough from our evil wayes, He calls, and calls againe, turne ye, even now turne ye: Though you be turn'd, you may not Turne to the right way; Though you be turned to the right way, you are in danger still, turn ye, turn ye, you are not safe enough, when you are safe; nor turned enough when you are turned, unlesse you turne againe.

At the beginning of the verse, God is at vivo ego, As I live, saith the Lord, I have no pleasure in the death of the wicked; I would have you Turne: and an Oath, saith the Apostle, is for confirmation; and here he ends the verse with a vehement Ingemination, Turne ye, Turne ye; and Tautologies in Scripture, saith Saint Basil, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Apostles owne word, for Confirmation; Foelices nos, saith Tert. happy we, for whose sake God will swear, but un∣happy we, if he swear in vaine (although it cannot be in vaine) and happy wee, for whose sake God, who hateth Babling, will yet mul∣tiply words, nay, reiterate the same; but most unhappy we, if we hearken not to his voice; if our Turne and Conversion be not as re∣all, as the Ingemination is loud and vehement; if there be not a Re∣ligious Tautologie, a constant, reinforced, continued Turne in our Repentance.

To draw then the lines, by which we ae to passe; we may ob∣serve, There be two maine letts and hinderances of our Conversi∣on, I may call them retinacula poenitentiae, that hang upon us, and hold us back, when we should Turne; Despaire on the one side, and Presumption on the other: Despaire makes it too late to repent; pre∣sumption makes it soon enough, though it be never so late; presum∣tion makes, and breakes a Resolution every day, Despaire will make no more; Presumption makes an evening, a bed-time Repen∣tance; she will Turne at last; Despaire Nullam, no Repentance at all, Never, Never. Now this Ingemination is as Thunder to them both; loud in the eares of those, that Despaire, turne yee, Turne yee, It is not too late; and Terrible in the eares of those that pre∣sume; Turne ye, Turne ye, It cannot be soon enough; and as light∣ning, flashing in the face of the presumptuous sinner, shewing him the horror of his waies, and that Death is in the way; and disco∣vering to the drooping, or rather Dead soul, the riches of his Mercy,

That though Death be in the way; at the very door; yet Death is not unavoidable.

From this Ingemination then, we may gather, First; Gods love to repentance, to rowse us from Despaire. 2^ly, The necessary and es∣sentiall properties of Repentance; It must be 1. matura conversio, a spee∣dy and sudden Turne: Turne ye, Turne ye, lest it be too late. 2^ly, Syn∣cera Conversio, a Turne, and reall Turne, a Turne in good earnest: and 3ly, plena poenitentia, as the Ancients used to speake, a full Repentance, a totall Repentance; a Turne from all our evill wayes; a Turne never to look back againe; and these will keep us from presumption.

Of these in their Order.

Turne ye, Turne ye, is a vehement Ingemination to rowse us from Despaire: and indeed, no greater Argument can be brought against despaire; then Gods Bowels, and Compassion, then his loud, and open proffer of Mercy. For if it were too late to Turne, he would not thus call after us; If we could not Turne at all, one call were too many, and then what need this noyse? this Ingemination? bring in the most despairing Christian living, and if this voice from hea∣ven awake him not, I must pronounce him not onely dead in sin, but in Hell already.

For it is easy to observe, That the ground of all despaire is not from hence; That we cannot, but that we will not Turne, which much resembles that Despaire, which chaines the damned Spirits in the place of torment; so farre we are like to them, that we despaire for want of Charity, which they can never have, nor the despairing Sinner (as he thinks) and therefore will not have: not for want of Faith, which they have, as well as he, and tremble: we despaire not, I say, for want of Faith; For 'tis plaine, If we did not beleeve, we could not Despaire, unlesse, peradventure, we doe, with some, conceive of Faith, as that Instrument or habit, by which we do ap∣ply, and appropriate Christs Merits, and Promises to our soules, which indeed is rather an Act of our Hope, then of our Faith; De∣spaire being nothing else, but the disability of applying Christs me∣rits to our selves, which is the effect, not of Infidelity, but ungodli∣nesse. For we beleeve, This is the way, and we know we have not walkt in it, and so Despaire we are no where in Scripture comman∣ded, to be assured of our Salvation; but we are enjoyn'd in plaine Termes to make our Election sure; nor are wee any where in Scrip∣ture forbid to Despaire, but if we make not good the Condition, we are forbid to Hope, and in that commanded, to love Christ, and keep his Commandements, that we may never despaire. Mise∣rable

Dilemma, when Imust neither Despaire, nor hope; for I can∣not let in Despaire, till I have let in that Monster sinne, which be∣gat it; and when that is let in, and hath gain'd the Dominion, there is no room for hope. Ask Judas himself, and he will tell you, there is a God; for if there were no God, no Heaven, nor Hell, There could be no such thing as Conscience; Ask him againe; and he will tell you he is true, or he denies him to be God; He will tell you of the riches of the glorious Mystery of our Redemption, and that in Christ Remission of sinnes was promised; But his many sinnes, and his late sinne of Betraying his Master, cast so thick a Cloud o∣ver his Judgement, that he could not see any beame of Mercy cast towards him, and so he concludes both against God and himselfe; There is mercy for Thousands, but not for him: God calls sinners to Repentance, but not Judas, and when all the world may Turne, he will goe and hang himself. Thus may our sinnes goe over our heads, and over those Mercies too, which might be over our sinnes, and make us very witty to argue and dispute against our selves; even dispute our selves into Hell: A neglect of our Duty begate Despaire, and Despaire basely improves, and augments our neg∣lect; and if we judge rightly, our non posse is a nolle, we cannot turne, because we will not turne; for if we would but turne (which we may if we will) Despaire would sink and vanish out of sight, and mercy would shine forth through this cloud, and give light e∣nough to fly farre from that evill, the feare of which had cover'd our faces, and in a manner buryed us alive: for a Despairing man is but a dead carcasse, actuated not by a soule, but a Devill. Wee need not seek farre for Arguments; for despaire is an argument a∣gainst it self: For it, there could never be any; the best that we have heard of, is but the Logick of Fooles, which is Logick with∣out reason, I cannot hope, because I cannot hope; 'Tis true, he cannot hope, in statu quo nunc, as they speake, in the state and condition he now is; and there is reason for that; for why should an enemy to God, hope for his favour? why should Dives hope for a place in Abrahams bosome? and yet, he may hope for his favour, Resolve to turne from his evill wayes, which will first build up him in righ∣teousnesse, and then build up a Hope upon the ruines of Despaire. Sinne is the foundation of Despaire, and if we repent not, will beare it up; but upon our Turne, Righteousnesse casts downe the Foun∣dation it self, and with it Despaire, and in the fall grindes it to peeces, and in the place of it Erects a Pillar, a saving Hope, a hope, which is not ashamed to enter the Holy of Holyes, and lay hold on the Mercy-seat, which was hidden and vayl'd be∣fore.

Quare contristaris anima mea? Why art thou cast down, Oh my soul? why art thou troubled within me? Spera in Domino; trust thou in the Lord, and if thou fear him, and leave thy evil wayes, thou mayest trust him; he will not, he cannot fail thee, thou hast him fet∣tered, and entangled with his own promises, which are yea, and Amen, and all the power on Earth, all the Devils in Hell, nay, his own power cannot reverse them; For his Justice, his Wis∣dom, his Mercy hath sealed them, Read his character, (and he made it himself) He is merciful, righteous, and full of compassion, and Saint Ambrose it was that observed it, that here is mercy twice mentioned, and Justice but once, and he adds for our encourage∣ment, what? to hope, nay, but to turn, that we may hope, In me∣dio Justitia est, gemino septo inclusa misericordiae, Justice is shut up in the midst, and hedg d in on every side with Mercy; if thou turn from thy evil wayes, Mercy shines upon thy Tabernacle, and Justice is the same it was, but confin'd and bound up, that it cannot, that it shall never reach thee to destroy thee: when thou sinnedst, he was Just to punish thee; and now thou turnest from thy evil wayes unto him, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a righteous Judge still, but to re∣ceive thee, and reward thee.

They in the Primitive times, who fell away in times of perse∣cution, and afterwards returned to the bosom of the Church, and confest and bewailed their Apostasie (though it were rather ver∣bal then real, and to which they were drawn rather by the fear of smart, then hatred to the Gospel) were said, by the Greek Fathers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Saint Cyprian interprets; Elatum primâ victo: viâ hostem secundo certamine superare, to recover the field, and by a second onset, to foil that enemy, who did glory in a former conquest; and to defie the tempter after a fall. The Novatians, who called themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Puritans of those times, (and they had good reason so to do) as good reason as a de∣formed man hath to call him self Boniface, or a wicked man write himself innocent: for they were proud, mercilesse, and covetous (Nazianzens layes it to their charge) goodly and fit ingredients to make up that sweet composition of Purity; These withstood their receiving into the Church, but not without the Churches hea∣viest censure. Saint Jerom, for all their name, calls them by one quite contrary, Immundissimos the impurest men of all the world; pietatis paternae aversarios, the Enemies of Gods mercy and good∣nesse, and Nazianzen tells them their Religion was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impudence, and uncleannesse, which had nothing but the name of Purity, which they made, saith he, a bait to catch and cajol the ignorant, and unwary multitude: who are taken more with the Trumpet of a Pharisee, then with his almes,

and are fed with shewes and pretenses, as they say Camelions are with air. For, as Basil, and Nazianzen observe, this severe Do∣ctrine of these proud and covetous men, did drive the offending Brethren into despair, and despair did plunge them deeper in sin; left them wallowing in the mire, in their blood and polluti∣on; being held down by a false opinion, that no hand could draw them out, and that pardon was impossible; whereas a Converti∣mini the Doctrine of Repentance might have raised them from the ground, drawn them out of their blood and failth: strength∣ned their feeble knees, and hands hat hang down, put courage and and life into them, to turn from that evil, which had cast them down, and stand up to see, and meet the Salvation of the Lord.

And this is the proper and Natural effect of mercy, to give sight to the blinde, that they may see, to binde up a broken limb that it may move: and to raise us from the dead, that we may walk, to make us good, who were evil: For this is shines in brightnesse upon us every day, not onely to enlighten them, who sit in darknesse, but many times the children of light themselves, who though they sit not in darknesse, yet may be under a cloud, raise up, and setled in the brain, not from a corrupt, but a tender, and humble Heart. For we cannot think that every man that sayes he despairs, is cast away, and lost; or that our erroneous Judgement of our state, and condition, shall be the rule, by which God will proceed against us, and Judge us at the last day; that when we have set our hearts to serve him, and have been serious in all our wayes, when we have made good the con∣dition, i. e. our part of the Covenant, as far as the Covenant of Grace, and the equity and gentlenesse of the Gospel doth exact it, he will refuse to make good his part, because we cannot think well of our selves, and though we have done, what is required, perswade our selves that we are fallen so short in the performance of our duty, that we shall never reach to the end; in a word; that he will forbear to pronounce the Euge well done, because we are afraid, and tremble at all our works, or put us by and re∣ject us after all the labour of our charity, for a melancholly fit, or condemn the soul, for the distemper of the body or some perturbation of the minde, which he had not strength enough to withstand, though he were strong in the Lord; and in the power of his spirit did cheerfully run the wayes of his Commandements. It were a great want of Charity thus to Judge of those, whose troublesome, and most afflicting errour was conceived and formed in the very bowels of charity.

For sometimes it proceeds from the distemper of the body, from some indisposition of the brain, and if we have formerly

and do yet strive to do him service, he is not so hard and austere a Master, as to punish us for being sick. Sometimes it arises from some defect in the judicative faculty, through which, as we make more Laws to our selves, and so more sins then there are; so we are as ready to passe sentence against our selves, not onely for the breach of those Laws, which none could binde us to, but our selves; but even of those also, which we were so careful to keep; for as we see some men so strong, or rather so stupid, that they think, they do nothing amisse; so there be others (but not many) so weak, or rather so scrupulous, that they cannot per∣swade themselves, that they ever did any thing well. This is an infirmity and disease, but it is not Epidemical. The first are a great multitude, which 'tis hard to number, quocunque sub axe they are in every Climate, and in every place, but most often in the Courts of Princes, and the habitations of the Rich, who can do evil, but will not see it, who can make the loud condemnation of a fact, and the bold doing it, the businesse of one, and the same hour; almost of one and the same moment: The other are not many, for they are a part of that little Flock, and the good Shepherd will not drive them out of the fold, for the weak conceit they had, that they had gone too far astray. For errour is then most dangerous and fatal, when we do that which is evil, not when we shun and fly from it, as from the plague, and yet cannot be∣leeve, we are removed far enough from the infection of it.

And therefore (again) it may have its Original not onely from the Acrasie and discomposedness of the outward-man, or the weaknesse in Judgement, or that ignorance of their present estate (which may happen to good men, even to those, who have made some fair proficiency in the School of Christ; and to which we are very subject amidst that variety of circumstances, that per∣plexity, and multiplicity of thoughts, which rise and sink, and return again, and strangle one another, to bring in others in their place) but it may be brought in by our very care and diligence, and an intensive love: For care, and diligence, and love, are al∣wayes followed with fears and jealousies: love is ever a beginning, till all be done, and is but setting out, till she be at her journeyes end. The liberal man is afraid of his Almes, and the Tempe∣rate mistrusts his abstinence; the meek man is jealous of every heat: pietas etiam tuta pertimescit, piety is afraid even of safety it self, because it is piety, and cannot be safe enough. And if it be a fault thus to undervalue himself, it is a fault of a fair extraction, be∣gotten not by blood or the will of men, not by negligence, and wil∣fulnesse, and the pollutions of the flesh, but of care and anxiety, and an unsatisfied love, which will sometimes demur, and be

at a stand, in the greatest Certainty; so that, though the lines be fallen to him in a faire place, and he have a Goodly Heritage, a well setled spiritual Estate, yet he may sometimes look upon it, as Bank∣rupts doe upon their temporall worne out Debts and Statutes, and Mortgages, and next to nothing. Every man hath not a place and mansion in Heaven, that pretends a Title to it; nor is every man shut out, that doubts of his evidence. This diffidence in our selves is commonly the mark and Character of a Good man, who would be better; and though he hath built up his assurance as strong as he can, yet thinks himself not sure enough, but seeks for further assu∣rance, and fortify's it with his Feare, and assiduous diligence, that it may stand fast for ever, whereas we see too many draw out their owne Assurance, and seale it up with unclean Hands, with wicked hands, with hands full of Blood.

We have read of some in the dayes of our Fore-fathers, and have heard of others in our own, and no doubt many there have been, of whom we never heard, whose Conversation was such as became the Gospel of Christ, and yet have felt that hell within themselves, which they could not discover to others, but by gastly looks, Out∣cryes, and deep Groanes, and loud complaints to them who were neere them; That Hell it self could not be worse, nor had more Torments, then they felt: And these may seem to be breath'd forth, not from a broken, but a perishing heart; to be the very Dialect of Despaire; and indeed so they are, for Despaire, in the worst accep∣tion, cannot sink us lower then hell: But yet we cannot, we may not be of their opinion, and think (what they say) that they are cast out of Gods sight; No, God sees them, looks upon them with an Eye full of compassion, and most times sends an Angel to them, in this their Agony, as he did unto Christ, a message of Comfort to rowse them up; but if their tendernesse should yet raise doubts, and draw the cloud still over them; we have reason to think (and who dares say the contrary?) that the hand of Mercy may, even through this cloud, receive them to that Sabbath and rest, which remaines for the people of God.

I speak of men, who have been severe to themselves, and watch∣full in this their Warfare; full of good works, and continued in them: and, who have many times, when they were even at the gates of heaven, and neere unto happinesse, these Terrors and af∣frightments, who are full of Charity, and therefore cannot be de∣stitute of hope, although their owne sad apprehensions, and the breathings of a Tender Conscience have made the operation of it lesse sensible, and their hope be, not like Aarons rod, cut off, dryed up, and utterly dead; but rather like a tree in Winter, in which there is life and faculty, yet the absence of the Sun, or the cold be∣numming

it, suffers no force of life to worke; but when that draws neere, and yeelds its warmth and Influence, it will bud and blossome, and bring forth fruit, and leafe together.

The Case then of every man that Despaires, is not desperate; but we must consider dispair in its Causes, which produce and work it. If it be exhal'd and drawn up out of our corrupt works, and a pol∣luted Conscience, the streame of it is poysonous, and deleteriall, the very smoake of the bottomlesse pit; but if it proceed from the di∣stemper of the body (which seises upon one, as well as another) or a weakness of Judgement (which befalls many, who may be weak, and yet Pious) or an excessive sollicitude, and tendernesse of soul (which is not so common) we cannot think, it can have that force and malignity, as to pull him back, who is now thus striving to enter in at the narrow gate, or to cut him off from salvation, who hath wrought it out with Feare and trembling. At the Day of Judgement, the Question will be, not what was our Opinion, and conceit of our selves, but what our conversation was, and what we thought of our Estate, but what we did to raise it? not of our fanci∣ed application of the Promises, but whether we have performed the Condition; For then the Promises will apply themselves; God hath promised, and he will make it good: we shall not be askt what we thought, but what we did? for how many have thought themselves sure, who never came to the knowledge of their Error, till it was too late? How many have called themselves Saints, who have now their portion with Hypocrites? How many have fancied themselves into Heaven, whose wilfull disobedience carried them another way? on the other side, how many have beleeved, and yet doubted? how many have been synceere in the wayes of Righte∣ousnesse, and yet drooped? How many have fainted, even in their Savours Armes, when his Mercies did compassed them in on every side? how many have been in he greatest Agony, when they were neerest to their Exaltation? How many have condemned them∣selves to hell, who now sit crowned in the highest Heavens? I know nothing by my self, saith Saint Paul, yet am not thereby Justified; Hoc dicit, ne forte quid per ignorantiam deliquisset, saith Saint Hierom, though he knew nothing, yet something he might have done a∣misse, which he did not know, and though our Conscience accuse us not of greater crimes, yet our Conscience may tell us, we may have committed many sins, of which she could give us no Informa∣tion; and this may cast a mist about him, who walketh as in the Day: In a word; a man may doubt, and yet be saved, and a man may assure himself, and yer perish; a man may have a groundless Hope, and a man may have a groundlesse Feare; and when we see two thus contrarily Elemented, the one drooping, the other cheer∣full; the one rejoycing in the Lord, whom he offends, the other

trembling before him, whom he loves, we may be ready to pitty the one, and blesse the Condition of the other, cast away the Elect, and chuse the Reprobate; and therefore; we must not be too rash to Judge, but leave the Judgement to him, who is Judge both of the quick and dead; and will neither condemne the Innocent, for his Feare; or justifie the man that goes on in his sinne, for his Assu∣rance.

Take Comfort then thou disconsolate soule, which art strucken down into the place of Draggons, and art in this terror, and anguish of heart; This feare to thine is but a cloud, and it will drop down and distill in Blessings upon thy head; This Agony will bring down an Angel; This sorrow will be turned into joy; and this Doubt an∣swered, this despaire vanish, that Hope may take its proper place againe, the Heart of a poenitent. Thy Feare is better, then other mens confidence, thy anxiety more Comsortable, then their secu∣rity; Thy doubting more favoured, then their assurance, Timor tu∣us, securitas tua, thy feare of Death will end in the firme expectation of Eternall life. Though thou art tost on a Tumultuous Sea, thy Mast spent, and thy Tackling torne, yet thou shalt at last strike in to shore; when these proud Saylors shall shipwrack in a Calme. Misinterpret not this thy dejection of Spirit, thy sad and pensive Thoughts, nor seek too suddenly to remove them: an afflicted Con∣science, in the time of health, is the most hopefull and Soveraigne Physick, that is; thy feare of Death is a certaine Symptome, and infallible signe of life; there is no Horror of the Grave to him that lies in't, Death onely is terrible to the living, and then there can be no stronger argument that thou art alive, then this; that thou doubt∣est, thou art dead already.

And list up thy head too, Thou despairing, and almost Despe∣rate sinner, whom (not thy many sins) but thy unwillingness to leave them, hath brought to the 'Dust of Death; who first blasphemest God, & then drawest the punishment neerer to thee, then he would have it, and art thy own Hang-man and Executioner; not that Pardon is deny'd, but that thou wilt not ••ue it out: Look about thee, and thou mayest see Hope comming towards thee, and many Arguments to bring it in; An Argument from thy soul, which is not quite lost, till it be in hell, and if thou wilt possesse it, it shall not be lost; An ar∣gument from thy will, which is free and mutable, and may Turne to good, as well as evill; An argument from the very Habite of sin, which presseth thee down, which though it be strong, yet is it not stronger then the grace of god, and the activity of thy will: It is ve∣ry difficult indeed, but the Christian mans work is, to overcome dif∣ficulties: An argument from those sholes and multitudes of offen∣ders, who have wrought themselves out of the power of death, and

the state of Damnation; from many, who have committed as ma∣ny sinnes as thou, but this one, of Despaire, from those Publicans and sinners, who have entered into the Kingdome of Heaven; An argument from thy own argument, which thou so unskilfully turnst a∣gainst thy self; for it is no argument; 'tis but a weak peremptory conclusion, held up without any Premises, or Reason that can en∣force it: For Despaire is but Pe••itio Principii, proves, and concludes the same, by the same, makes our sinnes greater then Gods Mer∣cies, because they are so; and Repentance impossible, because it is so; Though the Soule be not quite lost, till it be lost for ever; though the will be free, and Grace offers it self, though the voice of God be, Turne, Though multitudes have Turn'd, and that which hath been done, may be done againe: Though the Argument be no Ar∣gument, yet despaire doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against what reason ••oever, hold up the Conclusion. Thou sayst, That God cannot for∣give thee; if he cannot, then he is not mercifull, neither is he just, and so he is not God; and then what needst thou despair? we begin in sinne, proceed to Blasphemy, and so end in despaire. But a God he is, and mercifull; but thy sinnes ae greater then his Mercies; which is another Blasphemy, and brings in something more Infinite then God, and takes Gods office from him, and dispences his Mer∣cies, of which he alone is Lord, and shuts up his rich Treasury of goodness, when he is ready, and willing to lay it open; and so ru∣ins us, in despight of God. But thou saist, Though canst not repent, which is thy greatest error, and the main cause of thy despaire (for when the heart is thus hard, it beats off all succours, that are offer∣ed, all those meanes, which may be as Oyle to supple it.) Thou canst not, is not true; Thou shouldst say, Thou wilt not Repent; for if thou wilt, thou maist: for thou canst not tell, whether thou canst repent or no, because thou never yet putst it to the Tryall, but being in the pit, didst shut the mouth of it upon thy self, and stop it up with a false opinion of God, and of thy self, with dark notions, and worth∣lesse conceits of Impossibilities Behold, God calls after thee againe, and againe, his Grace (as a devout Writer speaks) is most officious to take thee out; his Mercy ready to embrace thee, if thou do not stubbornly cast her off. Behold a multitude of penitents who have escaped the wrath to come, and be••ken to thee, by their example, to follow after them, and retire from these Hellish thoughts and conclusions, into the same shadow and shelter, where they are safe from those false suggestions, and fiery darts of the enemy; and if this will not move thee, then behold, the blood of an immaculate Lamb streaming down to wash away thy sins, and with them thy despair; to raise thee from thy Grave, this sepulchre of rotten bones & baneful Imaginations, that thou mayest walk before him in the land of the living; to be∣get Repentance, and to beget a hope; to pity us in our tentations,

who was sensible of his own; and to drive despair from off the face of the earth. For why should the name of a Saviour, and de∣spair be heard of in the same coasts? if it breath within the cur∣tains of the Church, 'tis not Christ, but the Devil, and our sensu∣ality that brings it in. The end of his coming was to destroy it; for this he came into the world: for this he died: Ask Christ, saith Saint Basil, what he carries on his Shoulders? it is the lost sheep: Ask the Angels, for whom they rejoyce? it is for a sinner, that repenteth. Ask God for what he is so earnest, as to call and call again; It is for those who are now in their evil wayes. Ask the Shepherd, and he will tell you he left ninty and nine, to find but one lost sheep; his desire is on us, and he had rather we would be guided by his Shepherds-staff, then be broken by his rod of iron; if thou wilt return, returne; his wisdom hath pointed out to it, as the fittest way; His justice yeelds, and will look friendly on thee, whilst thou art in this way, and mercy will go along with thee, and save thee at the end; If thou wilt, thou mayest Turn; and if thou wilt Turn, thou shalt not despair, or if a cloud overspread thee, it shall vanish at the brightnesse of mercy, as a mist before the Sun.

Here then is Balm of Gilead; Turn ye, Turn ye, a loving compas∣sionat call to turn even those who despair of turning; a Doctrine of singular comfort; but this Balm is not for every wound, nor will it drop, and distill upon him who goeth on in his sin: for mer∣cy is as strong drink and wine, to be given to them who are ready to perish, and to such who have grief of heart. Many times it falls out by reason of our presumption, and hardnesse of heart, that there is more danger in pressing some truth, then in maintaining errours; care not for the morrow is as Musick to the sluggard, and he hears it with delight, and folds his hands to sleep; If we commend labour, the covetous hath encouragement enough to drudgon: to rise up early, and lie down late, to gain the meat that perisheth, if we but mention a worship in spirit and truth, the sa∣crilegious person takes up his hammar, and down goes ceremony and order, and the Temple it self; how many solifidians hath free grace occasioned? how many Libertines, hath the indiscreet pressing of the freedom we have by Christ, raised? the Gospel it self we see hath been made the savour of death unto death, and mercy, malevolent; At what time soever &c. hath scarce with many left a∣ny time to repent, and therefore it will concern us〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nazianzen speaks with Art and prudence to dispence the word of truth, or as Saint Paul speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cut it out as they did their sacrifices, by a certain method, to give every one his proper food in due season; for some dis∣positions are so corrupted, that they may be poisoned with Anti∣dotes.

Theodoret observes that God himself did not fully and plainly teach the Jews the Doctrine of the Trinity; lest that wavering and fickle Nation might have took it by the wrong handle, and made it an occasion of relaps into that Idolatrous con∣ceit, which they had learnt in Egypt, of worshipping many gods. The Novatians errour, who would not accept of penance after Baptisme, so much as once, though no Physick for a sinner, yet might have proved a good Antidote against sin; for men (had they beleeved it) would (some at least) have been more shy of sin, and more wary in ordering their steps, and shunned that sin, as a Serpent, which would excommunicate them, and shut them for ever out of the Church. And therefore the Orthodox Fathers (even there where they oppose that assumed, and unwarranted se∣verity of the Novatian) deliver the Doctrine of Repentance with great caution and circumspection, and a seeming reluctancy; in∣vite loquor, saith Tertul. I am made unwilling to publish this free mercy of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Basil, I speak the truth in fear; for my desire is, that after Baptisme you should sin no more, and my fear is, you will sin more, and more upon pre∣sumption of Repentance and mercy; He would, and he would not publish the free mercy of God in Christ, he was bound to preach Repentance and yet he feared. What means that profuse yet sparing tender of Gods mercy? these large Panegyricks, and as great jea∣lousies? why did they so much extol Repentance, and yet male ominari presage such an evil consequence out of that, which they had presented to all the world in so desirable a shape? But now the Father was so taken, so delighted with the contemplation of it, discovered so much power in it, that he thought the De∣vils themselves in the interim and time between their fall and the Creation of man, might have reprented, and been Angels of light still, and now drawing in his hand and putting it forth with fear and trembling: before holding out Repentance, as a board, or planck to every ship-wrackt soul, but now fearing, lest Repen∣tance it self should become a rock: one would think the holy Fa∣ther himself were turned Novatian, and to speak truth, that which the Novatians pretence, to denie Repentance after Baptisme, ex∣prest these expressions from him, and was the true cause, which was made him publish it, with so much fear, ne nobis subsidia paeniten∣tiae blandiantur, that men might not be betrayed by the flattery and pleasing appearance of that, which should advantage them, and level their thoughts on that benefit which it might bring to them, and boldly claim it as their own: though they are willing to for∣get, and leave unregarded, that part of it, which should make way, to let it in: and hearing of so precious an Antidote, pre∣sume it will have the same virtue and operation at any time, and so after many delayes, make no use of it at all: That the Doctrine

of Repentance might not maks us stand in more need of Repen∣tance; in a word: that, that which is a remedy, might not by our ill handling and applying it, be turned into a disease. Look in∣to the world, and you will see there is great need of so much fear, and such a caution; and that more fall by presumption, then despair: non am morbis, quam remedio laboramus, by our own folly and the Devils craft, our disease doth not hurt us so much, as our remedy, and Repentance which was ordain'd, as the best Physick to purge the soul, is turned into that poyson, that corrupts and kills it. What wandring thought? what Idle word? what pro∣phane action is there, which is not laid upon this fair foundation. The hope of pardon, which yet will not bear up such hay and stub∣ble: we call sin a disease, and so it is, a mortal one, but pre∣sumption is the greatest, the very corruption of the blood and spi∣rits, of the best parts of the soul, we are sick of sin; tis true, but that we feel not: but we are sick, very sick of mercy: sick of the Gospel, sick of Repentance, sick of Christ himself; and of this we make our boast: and our bold relyance on this, doth so infatuate us, that we take little care to purge out the plague of our heart, which we nourish and look upon, as upon health it self, we are sick of the Gospel, for we receive it, and take it down, and it doth not purge out, but enrage those evil humours which discompose the soul: we receive it as Judas did the sop: we receive it, and with it a divel.

For this bold and groundlesse presumption of pardon makes us like unto him; hardens our heart first, and then our face; and carries us with the swelling sailes of impudence, and remorslesnes, to an extremity of daring, to that height of impiety, from which we cannot so easily descend, but must fall, and break and bruise our salves to pieces: praesumptio inverecundiae portio, saith Tert. prsump∣tion is a part and portion, and the upholder of immodesty: and falls, and cares not whither: ruins us, and we know not how; abuses and dishonours that mercy, which it makes a wing to sha∣dow it, and hath been the best purveior for sin and the kingdom of darknesse. We read but of one Judas in the Gospel, that des∣paired, and hanged himself, and so went to his place; but how many thousands have gone a contrary way with lesse anguish and reluctancy; with fair, but false hopes, with strong, but fained as∣surances, and met him there? Oh 'tis one of the divels subt lest stratagems, to make sin and hope of heaven to dwell under the same roof, to teach him who is his vassal, to walk delicately in his evil wayes, and to rejoyce alwaies in the Lord, even then, when he fights against him, to assure himself of life, in the chambers of death. And thus every man is sure; the Schismatick is sure, and the Libertine is sure: the Adulterer is sure, and the Murderer is sure:

the Traitor is sure: they are sure, who have no savour, no relish of Salvation. The Schismatick hath made his peace; though he have no charity; The Libertine looks for his reward, though he do not onely denie good works, but contemn them. The A∣dulterer absolves himself without Penance; The Murderer knows David is entred Heaven, and hopes to follow him, The Prosperous Traitor is in Heaven already; his present successe is a fair earnest of another inheritance that God that favours him here, will Crown him hereafter; Every man can do what he list, and be what he list, do what good men trem∣ble to think of, and yet sear not at all, but expect the Salvation of the Lord; first damn, and then Canonize himself; For the greatest part of the Saints of this World, have been of their own Creation, made up in the midst of the land of darknesse, with noise, with Thunder, and Earthquakes, (we may be bold to say) if Despair hath killed her thousand, presumption hath slain her ten thousand.

Foolish men that we are, who hath bewitched us, to lay hold on Christ, when we thrust him from us? to make him our own, and impropriate him when we crucifie, and persecute him every day? that we had rather fancy and imagine, then make our election sure? that will have health, and yet care not how they feed; or what poison they let down; that make salvation an arbitrary thing, to be met with when we please, and can as easily be Saints as we can eat, and drink, as we can kill and slay? good God what mist and darknesse is this, which makes men possest with sin, which is an enemy ready to devour them, to be thus quiet and secure? could, or would we but a little awake, and consult with the light of our faith and reason, we should soone let go our confidence, and plainly see the danger we are in, whilst we are in our evil wayes, and find fear tied fast unto them; so saith Saint Paul, but if you sin, fear. For Christian security, and hope of life is the proper and alone issue of a good conscience, through faith in Christ purged from dead and evil works, if we will leave our fear, we must leave our evil works behinde us. Assurance is too choice a piece, to be beat out by the fancy, and to be made up when we please; at a higher price, then to be purchased with a thought; it is a work, that will take up an age to finish it, the engagement of our whole life, to be wrought out with fear and trembling, not to be taken as a thing granted; as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and so set up as a pillar of hope, when here is no better basis, and foundation for it, then a forced and fading thought; which is next to air, and will perish soo∣ner, the young man in the Gospel, had yet no knowledge of any such Assurance office; and therefore he puts up his question to our Saviour thu; Good Master, what good thing shall I do, that I may

enter into life? He saw no Hope of entring in, at that narrow Gate, with such prodigious sinnes: and our Saviours answer is, Keep the Commandements; that is, Turne from your evill waies. Be not envious, malitious, Covetous, Cruel, False, Deceitfull; Despaire is the Daughter of sinne, and darkness, but confidence is the Emanation of a good Conscience; what flesh and Blood makes up, is but a Phantasme, which appeares, and disappeares; is seen, and vanish∣eth; so soon gone, that we scarce know, whether we saw it, or no; there can be no firme hope rais'd, but upon that: which is as Mount Sion, and standeth fast for ever; which is our best guard in our way; nay, which is our way in this our life, and when we are dead will follow us: nothing can beare and afford it but this; unum arbustum non alit duos Erithacos; Sinne and Assurance are Birds too quarrelsome to dwell in the same Bush, and therefore, if you sinne, Feare, or rather, Turne from your evill wayes, and then you shall have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Boldness, and Confidence towards God.

We must therefore sink and fall low, and mitigate our voice, and speake more Faintly, and Remisly, when we call after the pre∣sumptuous sinner to Turne, as if his last period were neere, and it were almost too late for him to begin, not magnify Repentance too much, lest he make it a Passe and Warrant to sinne againe, and have more need of it: And we may tell him what is most true, Re∣pentance is a command indeed, but praeceptum ex suppositione (as Aquinas speaks) a command not absolute, but upon a Si, a supposi∣tion: for we are not commanded to repent, as we are, to beleeve; as we are to feare God, and Honour our Parents, but upon suppo∣sition: If we sinne, we have an Advocate, that will plead for us: The command, which is absolute, is, to doe his will. Repentance is Tabu∣la post naufragium, saith Saint Hierome, is as a plank reacht out after Shipwrack; but it is better to ride in the ship in a calme, then to hang on the Mast in a Tempest: Repentance is a virtue, but of that nature, that the lesse we stand in need of it, the more virtuous we are, it is a purgative potion, but 'tis better never to be sick, then to rise from our beds by the help of a Physitian. It was commendable in him that could say, He thanked God, he was now reconciled to his Mother; but he was more praise-worthy, who replyed; That he thanked God, That he was never reconciled to his, for he never offended her. It is good to Repent, but it is better not to sinne: Oh, it is a great Happinesse, to be restored to the Favour of God, but it is a greater, never to lose it; it is good to appease him; but 'tis our safest course, never to anger him, in a word; it is better to be ever with him, then by Famine or Pestilence to be forced to returne, better not acquire an Evil Habit, then shake it off; better never set a step in evill wayes; then to be called out of them with so much noise; better never erre, then Turne.

For conclusion; It will concerne us then, not to put too much Trust and confidence in our Helps; not to be carelesse of our health, upon presumption of Remedy; not to sinne, because grace hath a∣bounded; not to spend prodigally, upon hope of supply; not to ob∣lige our selves too farre, because we see a hand of ••lercy ready to cancell the Bill. How many have these Hopes deluded? How many have been betray'd by their helps? how many Cities had now stood, had they had no other Walls but their men? for whilst we trust in these, we neglect our selves, and so make them not onely useless, but disadvantagious to us; and we are soyled by our strength, poysoned with our Physick, lost and betrayed in the midst of our Fort, with all our succours and Artillery about us; we Trust in God, and offend him, look stedfastly towards the Mercy-seat, and fall into the Bottomless Pit.

And therefore in the last place, let us not be too bold with his Mercy, but learne, To fear God and his goodnesse; not to make Mercy an occasion of sinne, and so consequently of Judgement, which she is so ready to remove. For at the very name of Mercy, at the sound of this Musique, we lie downe and rest in Peace; It is Mercy that saves us, and we wound our selves to death with Mercy: And as he that lookes upon the Sun with a steady eye, when he re∣moves his eye, hath the Image of the Sun presented almost in eve∣ry object; so when we have long gazed on the Mercy-seat, our eye begins to dazzle, and Mercy seems to shine upon us in all our Acti∣ons, and at all times, and in every place. We see Mercy in the Law quite abolishing and destroying it, silencing the many woes de∣nounced against sinners. When we sinne, Mercy is ready before us; That we may do it with lesse regret; That no worme may gnaw us; when our Conscience chides, Mercy is at Hand, to make our Peace. And this in the time of Health; and when our strength fayleth, and sickness hath laid us on our Bed; we suborne, and cor∣rupt it to give us a visit then, when we can scarce call for it; to stand by us in this Evil day, when we can doe no good, that we may die in Hope, who had no Charity; and be saved by that Jesus, whom we have Crucifyed: And as it falls out sometimes with men of great Learning and Judgement, who can resolve every doubt, and answer the strongest Argument and objection, yet are many times puzzled with a peece of Sophistry; so it is with the formal Christian; He can stand out against all motives and Beseechings, and all the Batteries of God; all his Calls, and Obtestations against the Terrors of Hell, and sweet allurements of his Promises, but is shaken and foyled with a Fallacie, with the Devills Fallacie; à Dicto secundum quid, ad Dictum simpliciter. That Mercy doth save sinners that Repent; and Therefore it saveth all; and upon this Ground, which glides away from us: upon this reason, which

is no Reason, the pleasures, which are but for a season, shall pre∣vail with us, when heaven with its blisse and eternity cannot move us, and the trouble which Repentance brings to the flesh, shall affright us from good, more then the torments which are eternal can from sin.

And therefore to conclude: Let us fear the mercy of God, so fear it, that it may not hurt us; so fear it, that it may embrace us on e∣very side; so fear it, that it may save us in the Day of the Lord Je∣sus. Let our song be made up, as Davids was of these discords, Mercy and Judgement. Let us set and compose our life by Judgement, that we may not presume, and Turn our fear by Mercy, that we may not despair: remember we were Prisoners, and remember we were Redeemed: Remember we were weak and impotent; and remember we were made whole; Remember what Christ hath done for us, and remember what we are to do for our selves, and so work out our salvation with fear and trembling, and then draw neer with a true heart, in full assurance of faith to the throne of Grace; that Gods Wisdom and Justice, and Mercy may guide us in all our wayes, till they bring us into those new Heavens, wherein dwelleth righteousnesse, where God shall be glorified in us, and we glorified in him to all eternity.

Notes

• Tert de Testim. animae. c. 1.
• c. 3.4.
• 2 Cor. 7.11.
• Plut. in vitâ Arist.
• The Ingemina non Turn ye, Turn ye,
• John 17.21
• Bas. O••m••nent in Isai.
• Heb. 6.16.
• 1.
• 2.
• 3.
• Coloss. 1.27.
• Psal. 43.
• Psal. 116.5.
• Cypr. 〈◊〉〈◊〉 lib. de Lapsis.
• Nazianz. or. 14.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ibid.
• 2 Cor. 4.4.
• Dialogo adv. Pelagium.
• Hebr.
• The second hin∣derance pre∣sumption.
• Prov. 31.6.
• Epist. 20. ad Basil. Magn.
• Theod. Therap.
• Ter. de peni∣tent. Bas. t m 1. Hem. 14.
• Eras. Adag.
• Naz. O. 15.
• Rom.
• Fit, ut eâ parte capiantur urbes quâ sunt muni∣tissimae. Polyb. l. 7.
• Hos 3. v. last.
• Psal. 101.1.