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THere is an appointed time to all things, saith the Preacher, and a little after (comming to particulars) he addeth, There is a time to slay, and a time to heale. A time to weepe, and a time to laugh or rejoyce.
Ther's nothing so sure, nothing so infallible, as that which is recorded in the booke of God. Gods word never failes, not one jot or tittle of it. Heaven and Earth shall passe away,
but not any of Gods words shall passe a∣way. For may we not truly say, that these words of the Preachers are, (as Christ said upon another Text) this day fullfilled in our edres? May we not now say, and that truely now, there is a time to slay? and so conse∣quently, a time to weepe and mourne? I would to God we could not.
There was a time, when Christ said to St. Peter, Put up thy Sword into his place (the sheath, as St. John hath it) but I feare we are fallen in∣to the time, of which God fore-told the Israelites, wherein he threatneth to send a Sword upon them, that should avenge the quarrell of his Co∣venant.
There was a time also of rejoycing, and we had it long, could we have made good use of it. For what Nati∣on under the Sun hath for these 100. yeares (almost) had such a time of joy? The great blessing of the Gospell hath bin plentifully and peaceably continued amongst us, and all tem∣porall blessings in abundance have bin showred upon us. We have bin
blest with a continued peace, as no Nation hath enjoyed the like, togi∣ther with such plenty, (and what not?) as hath caused us to be malig∣ned by our enemies, and renowned throughout the whole world. Inso∣much as we may truly aske. What could God have done more for a Na∣tion or people, then he hath done for us?
How comes it then, that our re∣ioycing is taken from us, and that the time of slaying, of mourning, and wee∣ping is now fallen upon us? The rea∣son certainly may easily be given. Even the same that brought the Jews into the same estate. Our disobedi∣ence to his commands, our despising his Lawes and Ordinances, and our ingratitude and unthankfullnesse for all his blessings. These are the cau∣ses, by which we have neglected and so lost our time of rejoycing, and for which, God hath begun to take up his time of slaying, and to send ther∣by mourning and wayling into our streets and habitations, and to make us say in all our high-wayes, Alas, A∣las:
and to call the husbandman to la∣mentation; and such as can mourne to mourning. For hath he not said, Sword goe through the Land? And this is come upon us, because by our forsaking God, he hath forsaken us, according to that of Augustine, Ma∣lum est nobis de nobis, & quia dimisimus te, dimisisti nos nobis. O Lord, evill is come upon us, from our selves, and because we have forsaken thee, thou hast forsaken us, and left us to our selves.
Being in this heavy condition, and our sinnes daily crying f••r further vengeance against us. What are we to doe, to redeeme our mis-spent time, and to regaine Gods favour? Surely there is no other way, no o∣ther meanes left, but to turne unto him by hearty Repentance, and by un∣fained and hearty Humiliation, to en∣deavour to appease his wrath, that now is gone out against us.
There are divers motives to stir us up to this duty, as
1. Naturae vox, the very dictate of Nature, for it is a most reasonable
thing, even in nature: that they which have done amisse, should re∣pent them of the evill they have com∣mitted.
2. Tempus ad hoc impensum. The long time that God hath given us to repent. Dedi ei tempus ad poenitenti∣am. I have given her a time to re∣pent, saith God. And if God hath given it, and in it expected our re∣pentance, why should we be so stiff∣necked and unthankfull, as not to ac∣cept it?
3. Documenta sapientium. The Counsell of those that were wise in their Generation. The Prophets. Repent and turne your selves. And S. Peter, Repent and turn, that your sinnes may be put away. S. John. Be zealous therfore, and repent.
4. Praxis Sanctorum, the practise and examples of the Saints of God. Of holy Job. Therefore I abhorre my selfe and repent in dust and ashes. K. David upon Gods visitation, for his unadvisednumbring of the people. His heart smote him, and he repented of his foolish. act. In a time of fa∣mine
Joel caused a publike Repen∣tance. In a time of warre, Jehosha∣phat and his people repented. In a time of publick calamity, and Gods judgements threatned, we finde Esther, Ahab and the Ninivites do∣ing the like. All which are recorded for examples to us, upon whom the ends of the world are come.
5. Praesens commodum, The pre∣sent benefit we may reape by it, as the averting of Gods displeasure, and the returning into his favour. At what time soever a Sinner repenteth of his sinne from the bottome of his heart, I will put away all his wickednesse, &c. If we repent, God will repent him of the Plague, he hath pronoun∣ced against us.
6. Futurum praemium. Not only a present benefit will be gotten by it, but a reward, which will continue for ever, even the remission of sinnes, and salvation of our soules, by the merits of Jesus Christ.
7. Incommoda impoenitentium. The discommodities and dangers that fol∣low the impenitent, and they are ma∣ny.
1. He looseth the grace of God, by despising the riches of his bountiful∣nesse and patience, and long-suffering, which leadeth him to Repentance.
2. He runnes head-long into mi∣sery. We see an example of it in Manasses and his people; who (be∣ing great Idolaters and called upon by the Prophets, yet they regarding not, nor repenting) were carried into captivity.
3. And not only temporall mise∣ries befall them, but (which is farre worse) spirituall also are threatned against them. God saith to the Church of Ephesus, Remember from whence thou art fallen, and repent, and doe thy first workes: for else I will come against thee shortly, and will re∣move the candle-stick out of his place, ex∣cept thou amend.
4. Lastly, endlesse torments are denounced against them. The Baptist cals the Jews, a Generation of Vipers, and tels them of a vengeance to come; and our Saviour tels them, unlesse they repent they shall perish. And the Apostle saith, that they that are so
hard hearted, that they cannot re∣pent, heap up to themselves wrath, a∣gainst the day of wrath.
And the reason for all this Chryso∣stome gives. God is nothing so much displeased at the sinnes we commit, as that (when his hand is over us for them) wee refuse to repent, and grieve for the sins we have commit∣ted.
Repentance then is the meanes, and the only meanes prescribed by God himself, to avert his anger from us. Poenitentia est medicamentum vulneris, spes salutis, per quam Deus ad mise∣rieordiam provocatur. Repentance is the salve for the wound of our sinnes, and the hope of recovery, by which God is provoked to mer∣cy.
It had bin farre better for us, and more acceptable to God, that his good∣nesse had led us to Repentance: but seeing that we have bin so unhappy, as not to stand, or keep the right way which God hath set us in, and ther∣by incurred his heavy displeasure; let us not be more miserable, in not
rising, and turning to it againe. We have all gone astray from God, pec∣cando, by our sinnes, and displeased him, let us returne to him poenitendo, by repentance, and pacifie him. He hath shewed his goodnesse to us wretched sinners, by divers mer∣cies.
1. By exhorting us to Repen∣tance. Revertere, revertere Shuna∣mitis, Returne, Returne ô Shunamite. Rising up early, and speaking to us, to turne to him.
2. By giving us time and oppor∣tunity to repent.
3. By waiting upon us, to shew mercy to us, if perhaps we would repent.
4. By preserving us in the meane time, from falling into worse sinnes.
5. By enlightning our hearts, to find the way to repentance.
6. By his promise to receive us graciously, if we repent. They say if a man put away his wife, &c.
But seeing we have despised the ri∣ches
of his mercy and goodnesse, and that all the meanes he hath used, hath wrought no good effects in us, He hath now whet his Sword, bent his bow, and made it ready. We begin to feele his indignation, the time of slaying is begun, the wrath of the Lord is kindled. Let us not be worse conditioned then the Jewes, who cum occideret, quaerebant eum, when he slew them, they songht him, and returned, and sought God early. Let it prove true with us, which the Wise-man did see to be true in his time, that vexatio dat intellectum, affliction brings a man to the true understanding of his miserable con∣dition. Gregory saith, Aurem cordis tribulatio aperit, quam sepe prosperi∣tas hujus mundi claudit. Tribulati∣on opens the ear of the heart, which is oft-times closed by the prosperity of this world. Let our understan∣ding and our hearts be cleare, to ap∣prehend the misery we are neare to; and then cum occideret may be staid, before we be all occisi. There is great danger in repentance delayed.
We must follow K. Davids example that (upon the death of 70000 men slaine for his sinne) presently repen∣ted. If his repentance had stayed but few dayes, and God had slaine the people, after the first dayes pro∣portion, there would but few of those many that were numbred have bin left alive. For ought I see, it may be our owne case, and therefore let us not deferre our repentance, but speedily goe to the throne of grace, that wee may receive mercy, and finde grace, to helpe in the time of need.
We see then, that there is a necessi∣ty of Repentance. Let us now con∣sider what Repentance is. This is taken in divers senses and significa∣tions.
1. It is so called, of those, that are grieved for the losse of some tempo∣rall thing, which was formerly plea∣sing and delightfull to them. But this the Apostle calleth worldly sor∣row, and tels us, that it bringeth death.
2. Secondly, it is so termed, of
those, that conceive sorrow and griefe for sinne committed, which was formerly pleasant to them, but their griefe is not, in respect that they have offended God, but in re∣gard of some ill, that befals them for it.
Lastly, it is so called of those, that not only grieve meerly for sin com∣mitted, and purpose to amend their lives for the future; but are truly sorrowfull, in respect that by their sinning, they have offended the divine Majesty.
And there is great difference in these kinds of Repentance, for the first is wicked, the second but the effects of a troubled mind, and ther∣fore not right; but the last is good, and the repentance pleasing and ac∣ceptable to God.
There are also divers other defini∣tions of Repentance, as
1. Poenitentia est virtus, qua com∣missa mala plangimus & odimus, cum emendationis proposito. It is a vertue, by which we bewayle and hate our sins committed, with a purpose to a∣mend our lives.
2. Poenitentia est dolor cordis & animae pro malis, qui quisquam commi∣sit. It is a sorrow of heart and soule, for the sinnes a man com∣mits.
3. Poenitentia est peccata non com∣mittere, & commissa deflere. It is, not to commit sin for the future, and to bewaile sins past.
4. But these are all short of a true Repentance, for that is a corrective act of Justice, begetting in us a de∣testation of sins already committed, with sorrow and indignation against our selves for it, especially in regard we have thereby offended God, to∣gether with a setled resolution and determination, to reforme the evill custome of our lives: And this is wrought in us chiefly, by these meanes.
1. First by the grace of God con∣verting our hearts to him, Turn us O Lord (saith the Prophet) unto thee, and we shall be turned.
2. Being enlightned by his grace, wee apply our minds by faith to him. For he that commeth
to God, must beleeve that God is.
3. Being stricken with the feare of punishment for our sinnes, wee with-draw our minds from them; and cry with holy Job, I have sinned, what shall I do, O thou preserver of men?
4. Being raised by hope, of ob∣taining mercy from God, for the sinnes we have committed, we de∣termine to amend our lives for the time to come. Bonum est mihi, &c. saith the Psalmist. It is good for me to hold me fast by God, and to put my trust in the Lord God. As we hope in God for remission, so we must resolve to cleave to him, by keeping his laws. Gregory saith. De spe incassum prae∣fumit, qui timere Deum in operibus suis temnit. He presumes in vain upon hope, that neglects to fear God in his actions.
5. Lastly, love (enflaming our hearts) begets a fil••all and ingenu∣ous feare, by which we are very care∣full not to offend Gods Majesty any more, and a boldnesse to im∣plore his fatherly goodnesse, in for∣giving
that which is past.
Now Repentance (being a medi∣cine for a sicke soule, and a salve for a wounded conscience) hath many in∣gredients to make it right, according to divine art.
1. The first is faith. For whatsoe∣ver is not of Faith is sinne; and whosoever intendeth to come to God by repentance, must believe first, that he is God, and secondly that he is a mercifull Father, willing to receive to grace, all such as shall unfainedly turne to him. All the o∣ther ingredients are strengthned by this vertue.
2. Another is Confession and ac∣knowledgement of our manifold sins to God. For as Ambrose saith well, Non potest quis instificari à pe••cato, nisi confessus fuerit peccatum. No man shall ever be justified and clean∣sed from his sinne, that doth not make confession of them. Solomon saith, He that hideth his sinnes shall not prosper, but he that confesseth and forsake••h them, shall have mercy. Da∣vid found this by experience, and
acknowledged it, I said I will con∣fesse my sinnes unto the Lord, and so thou forgavest the wickednesse of my sinne. And therefore the people in the time of Nehemiah, when they re∣pented, confessed their sinnes. So did Daniel. After S. Iohn Baptist had preached Repentance, Divers of his auditours same and were baptized, confessing their sinnes. And S. Iohn tels us, If we confesse our sinnes, God is faithfull and iust, to forgive us our sins, and to cleanse us from all unrigh∣teousnesse.
Now to make our confession acceptable, it must be thus quali∣fied.
It must be whole, and not imper∣fect. We must hide none of our sins, but rather (if we forget any) pray with David, Lord cleanse me from my secret sinnes. Qui promereri vult quod experit, debet omne malum confi∣teri quod fecit. He that would have what he desires, must confesse all the evill which he hath committed.
2. It must be pure, humble, sim∣ple, plaine, and not artificially com∣pounded,
Pura, simplex, humilis, non affectata elegantia, as Ambrose speaks. We have a patterne of such a confessi∣on, made by the Prophet Daniel: and the like by holy Iob; of which Gregory thus speakes, Mirentur in bono Job qui volunt, castitatis con∣tinentiam, mirentur integritatem iu∣stitiae, mirentur viscera pietatis, ego in eo non minus miror, confessionem humillimam peccatorum, quam tot subli∣mia virtutum. Let them that will admire in good Iob, his continence of chastity, let them admire the in∣tegrity of his justice, and his bow∣els of mercy, I admire no lesse in him, his humble confession of his sins, then so many transcendencies of those other vertues. Such an hum∣ble confession was that of King Da∣vids, I have sinned exceedingly in that I have done, I have done very foo∣lishly. Is it not to be marvelled at, that a man should sinne (saith Am∣brose) but this is to be reprooved in him, that he acknowledgeth not that he hath sinned, and humble himselfe for it before God?
3. It must be discrect, not filled with Tautologies. The Publicans was short and pithy, and departed to his house iustified rather then the Pha∣risee; for as Isidore saith, Confessio est cordis non labiorum, Confession is a thing more proper to the heart, then the lips. Long Prayers are not much approved by our Saviour.
4. It must be frequent and often done. The iust man falleth seven times a day, and riseth againe. His falling is by sinne, and his rising by repen∣tance. Peccata tua dicito ut deleas, & dicito quotidiè, confesse thy sinnes that thou maist blot them out, and confesse them daily, saith Chryso∣stome.
5. It must be to God, I doe not say (saith the same Father) that thou shouldest confesse thy sinnes to thy ser∣vant, to hit thee in the teeth with them, but to GOD that remits them.
3. A third is Conversion, or tur∣ning from our 〈◊〉〈◊〉 ••vill course of life; amendment 〈◊〉〈◊〉 life for the future, for as it is a part of Repen∣tance,
to confesse the sinnes we have committed, so if there be not a pur∣pose to lead a new life afterwards, our confession will not availe us, nor is our Repentance true. And though Conversio ad bonum, turning from evill to good, non homini sed Deo ascribenda est, is to be ascribed to God, and not to man, yet we are not so to rely upon Gods act, as to think there were nothing for us to doe; for it is necessary, that our will co-o∣perate with grace, in the act of our Salvation. S. Ambrose tels us, what this conversion is. Quando sic poeni∣tentiam agis, ut tibi amarum sapiat in anima, quod ante dulce fuit in vi∣ta, & quod te priùs oblectabat in cor∣pore, ipsum recruciat in corde, when thou so repentest, as that whatsoe∣ver was formerly pleasant to thee in the course of thy life, doth now tast bitter in thy soule, and what was formerly pleasing to thee in thy bo∣dy, doth now torment thee in thy heart.
Now our Conversion must be to God with the heart, and the whole
heart (as the Prophet willeth us) A Sinner is out of his right way, hee must therefore turne into it. And this turning should bee while wee are in Prosperity, Peace and Health, when all things are ex sententiâ with us, as wee would desire: wee should turne to GOD of our owne accord, without compulsion, and then it were Sacrificium acceptabile: but seeing wee have omitted that, and that we knew not the things, which belonged to our peace, yet in distresse, GOD will not re∣ject a true and unfained Conversi∣on. Again, the turning Joel speaks of, must be to God, not to sinne, from one sinne to another. Nor must it be vertigo capitis, a gid∣dinesse or turning of the braine, but cordis of the heart, not one∣ly our minde, but our will and affections must bee changed; and then as S. Augustine saith, Conver∣sio nostra inveniet Deum paratum, our Conversion will find God rea∣dy to turne from his wrath, and
to receive us to favour: and there is no sinne so great, but hee will remit to a Convert. His good∣nesse and power is so great, saith Augustine, that there is no of∣fence so hainous, which hee will not pardon him, that truly turneth to him.
4. Another ingredient is Contri∣tion, which is a breaking of the heart with sorrow and griefe for our sins, and that by committing them we have so highly offended so great and good a God. And it alludeth to things, which being hard, are broken in pe••∣ces, by some hard instrument, and so the heart hardned by sin, is as it were broken by sorrow and grief.
It is somtimes called, compunctio cor∣dis, compunction or pricking of the heart, caused chiefly, by feare of Gods wrath against our sins, and love to his Majesty and his Commandements. Greg. saith, Alia est compunctio quae per amorem nascitur, alia quae per timorem: quià aliud est supplicia fugere, aliud prae∣mia desider are. Compunction which a∣riseth by love is one thing, and that is
another which groweth out of feare, because it is one thing to avoid pun∣ishment, and another to expect a re∣ward. This is that which made the Apostles auditours to cry out, Men and Brethren, what shall we doe? for the Text saith, they were pricked in their hearts.
Otherwhile it is called, Rentino of the heart, and this is an effect of indig∣nation, as the other is of sorrow: as you may reade in the Story of S. Ste∣phen, after he had pleaded his cause, and touched the Jewes to the quick, it is said, their hearts brast for anger. For as ripe ulcers are launced with sharpe instruments, that the vene∣mous matter may issue out, so our hearts swolne by the venome of sin, are by this kind of Contrition ope∣ned, and the Malignant humour let forth.
Now this Contrition hath many branches. 1. The first is Humiliati∣on, Depositio excellentiae, not only laying aside our best cloathes, and putting on those that are more vile (as of old they did, humbling them∣selves
in sack-cloth) but in abasing our selves with Jacob, saying, Non sum dignus, I am not worthy of the least of thy blessings, &c. Chrysostome saith, Contritio est hu∣militas cordis, vera compunctio, mag∣na agere, & humilia loqui. Contri∣tion is humblenesse of heart, true compunction, to do great things, and speak of small and meane.
2. The second is smiting upon the brest with the Publican, and smiting on the Thigh, with the people in captivity, in signe of true Repen∣tance and detestation of sin.
3. Another (and not the least) is weeping an mourning, the shedding of teares, and grieving for our sins. And first of tears.
1. Of teares there are 3. sorts.
1. Naturall, which arise from the losse of goods, death of friends, infirmities, injuries received, and the like.
2. Hurtfull are they which craft, hypocrisie and dissembling wring from us; as the teares of harlots, which are compared to the tears of
Crocodiles: but these two kinds of tears, are not those which be proper to true Contrition.
3. Wholesome tears, are they, which proceed from the Holy Spirit, as from the fountain: and of these there are two kinds: one the signes of god∣ly sorrow, the other of spirituall joy. One of hatred for sin, the other of love to God. The tears of Contri∣tion are demonstrations of hate to sin, and the tears of desire to see God, are signes of love.
1. The tears of Contrition (proper to this subject of Repentance) are powerfull with God. Hierom saith, Oratio Deum lenit, sed lachrymae co∣gunt. Prayer pacifies God, but tears force him to grant our suits. Da∣vid saith, They that sow in teares shall reape in joy. And Chrysostome speaketh thus, Nemo ad Deum ali∣quando flens accessit, qui non quod postulavit, accepit, No man ever came to God weeping, that obtained not, what he desired. And there∣fore it was, that the Prophet Ieremy so often called upon the people, in
the time of Gods visitation, for wee∣ping, that they might appease his wrath, and wept himselfe, as he testifies. For these things I weepe: mine eye, even mine eye, casteth out water, because the Comforter should refresh my soule. And O that mine head were full of water, and mine eyes a fountaine of teares, that I might weepe day and night for the slaine of the daughter of my people. And in the same Chapter, (telling how God would feed the people with Worm∣wood, and give them gall to drinke, and send the Sword aft••r them) he cals the women to mourne and weepe. Lastly, hee perswades them, that teares might run downe like a river day and night, and to lift up their faces like water, before the Lord, to avert his heavy judgements from them.
In the sacred Scriptures there are many examples of those that shed teares, to appease the wrath of God. We will touch some of them. The first were the people of the Jewes, who upon the Angels reprooving of
them for their sinnes, lift up their voyce and wept, and called the name of that place, the place of weepers and teares. And that these teares were from the heart, and obtained Gods favour, appeares by the end; for a little after it is said, They served the Lord all the dayes of Joshuah, and all the dayes of the Elders that out∣lived Joshuah. Those then are true saving tears, to which a setled change of life succeeds.
The next we find, are the same people, who, (upon two discomfi∣tures,) came up into the house of God and wept, &c. They held a solemne Fast, one part whereof consisted in weeping.
In the next place, we have the ex∣ample of King David, a man aboun∣ding plentifully in pious teares, as well for himselfe and his sinnes, as for the sinnes of others: For first, we reade, that after his Repentance for the sinnes of Adultery and Mur∣ther; he thus speakes of himselfe, I am weary of my groaning, every night I wash my bed, and water my couch
with my teares. And then for the sins of others, he saith, Mine eyes gush out with water, because men keepe not thy Law.
To come to the New Testament, in which the chiefe mourner and weeper is our Saviour Christ, of whom we reade not, that he ever laughed, but wept often: And though he had no cause to weepe for him∣selfe, yet for others he did; as for the temporall destruction of Ierusa∣lem, as also for Lazarus, whom he restored to life. Lastly, the Apostle testifies of him, that he offered up prayers and supplications, with strong crying and tears, &c.
The next weeper was Mary Mag∣dalen: Who when she began to re∣pent, washed Christs feet with the teares of repentance, at a publique feast in the presence of many.
St. Peter follows, who committed a great offence (at our Saviours passi∣on) out of too much confidence of his own strength: for he said, Though I should die with thee, yet I will not deny thee. Yet we see how often he
denied his Master. But he washed away this sinne with so great a showre of teares (for he went out and wept bitterly) as that we find not, that he was ever reprehended by our Saviour, with so much as one word. Lachrymas Petri lego (saith Augustne) satisfactionem non lego: sed quod defendi non potest, ablui po∣test. I reade of Peters teares, not of his satisfaction: but that which cannot be defended, may be washed away.
Lastly, (to speak of no more) with 8. Peter we may joyne his fellow A∣postle St. Paul, who committed a grievous sinne, in persecuting the Church of God, and (as he himself confesseth) was not only a Persecu∣tour, but a blasphemer, and spitefull, or injurious. But after his Conversi∣on, where the offence of persecution abounded, the grace of teares supera∣bounded; for so he testifies of him∣selfe, Yee know that from the first day I came into Asia, after what manner I have beene with you at all seasons, serving the Lord, with all humility of
mind, and with many teares: And a little after. By the space of three yeares, I ceased not to warne every one, night and day, with teares: And in the latter Epistle to the Corinthi∣ans, I wrote to you with many teares. So that this blessed Apostle, whether he spake to God by prayer, he used teares, that he might be heard; or whether he spake by preaching unto men, he endeavoured rather to per∣swade with teares, then words: for he knew, and had learned by experi∣ence, that great was the power and efficacy of teares, as well with God, as men.
We have seen the power and force of teares, and we have seen the pra∣ctise of Gods people, of Christ, and divers Saints therin, let us now see the necessity of them, and that for 4 respects.
1. For the first. Sinne is an of∣fence against God, and all the crea∣tures, and therfore he which sinneth, taketh armes (as it were) and is at enmity with God, and all created things. The type wherof was Ish∣mael, whose hands were against all men, and every mans hand was against him.
That sinne is an offence against God, may be collected from the de∣finition of it. S. Augustine (and all Divines follow him) defines sinne to be, whatsoever is spoken, done, or coveted, against the eternall Law: and the eternall Law is the chiefe and everlasting Counsell of God, which is God himself, now he that offends the Law, offends God himself, and de∣parts from his obedience, for which he becomes liable to his just revenge. Which God testifies by the Prophet, They have transgressed the Laws, chan∣ged the Ordinance, and broken the e∣verlasting Covenant, therefore hath the curse devoured the Earth. The
punishment also which God laid upon the Angels which fell, upon our first Parents, and their posteri∣ty, by the generall floud, testifies the same. And lastly, the eternall paines, which God threatneth a∣gainst sinners by his Prophets and Apostles, beare witnesse of the wrath of God, against sin, and sin∣ners.
A sinner also offends the creatures, and provoketh their indignation a∣gainst him. For first, one mans sin offends other men, by corrupting them by evill example. Secondly, he offends other corporall things, which he turneth from their true and proper end. So that all the creatures take it grievously, and are pained, that they are forced to serve sinners.
He also offends the Angels, whom the new offence of a sinner doth no lesse displease, then the conversion of a sinner doth delight. Lastly, he of∣fends himself, because he robs his soul of Gods grace. Nemo laeditur, nisi à seipso, no man is hurt, but by him∣self,
saith Chrysostome truly; be∣cause all evill which comes from without, from enemies, diseases, or from the Devill, co-operate to good, if sinne were away: but when a man poysons his soule with sinne, all good things turne to evill with him. If therefore a sinner would consider these things, it could hardly be, but that he would be wholly converted into tears.
2. Now secondly, if a man would well weigh the multitude of sinnes, every day committed by every one, he would be much amazed, and trem∣ble at it. The Prophet David cryed out and said, Who can tell how oft he offendeth? O cleanse thou me, from my secret faults. And in another place goeth further. My wickednes∣ses are gone over my head (like a man overwhelmed with water) and are like a sore burthen, too heavy for me to bear: they are insupportable. And for this cause, he every night washed his bed with teares: But because we know not the least part of our sins, we con∣fesse them with dry eyes.
Saint James saith, In multis offen∣dimus omnes. In many things we offend all. Now if the blessed Apostles (af∣ter they had received the holy Ghost) confesse themselves to be sinners, who shall number our offences? And if the just man fall seven times a day, as the Wise-man speaketh, how of∣ten fall the unjust and unperfect? fall they not at least seventy times se∣ven times?
The consideration of this point, should so terrifie and confound us, that we might conceive, we alwaies wallow in mire and filth: and think our selves to be in that case, which Esay speakes of, From the sole of the foote, to the crowne of the head, there is no soundnesse in us. And can it be, that he that considers diligently the state we are in, by our innume∣rable offences, should not weepe most bitterly, and as soon as we have sinned, make haste to wash it away with tears.
3. Thirdly, we are to consider the party sinning, and the person of∣fended, which are God, and man.
God is all-sufficient of himself, and hath no need of our goods: and man a creature, having nothing at all of himselfe, but needing all things. God is a King for ever, who ever was, and ••ver shall be, he is ever the same, and his yeares faile not. Man is a vapour, that appeareth for a lit∣tle time, and vanisheth away. God is omnipotent, with whom nothing is impossible, and whose power no crea∣ture is able to resist. Man is a worm of the Earth, soone trod to peeces. God is only wise, and knoweth the thoughts of man, searching the heart and reynes. Mans thuoghts are evill continually. God is a loving and boun∣tifull Father; Man, if he were stript by God of what he hath, would be easily reduced to nothing. Lastly, God is the true and naturall Lord of all the Creatures, and Man but the vassall of his Creator. If then we well weigh these two together, and consider the disparity between them and how insolently man carrieth himselfe, in opposing, contemning, rebelling, and fighting against his
God, would it not be sufficient to draw a floud of tears from the hardest rocke of man heart? And make him with good K. Hezekias, remem∣ber all his years in the bitternesse of his soule.
4. Lastly, If we would consider the miseries of the time, there were cause enough, to draw teares from a heart of flint. Of which miseries, I shall not need to say much, they be∣ing too apparent, and (except by timely repentance, we make our peace with God) like to bring an inevitable ruine upon this Kingdom. The Sword (for which the Authors shall one day answer) is already drawne, and what miseries accom∣pany warre, and civill dissentions e∣specially, will easily appeare, if we looke into the Histories of former a∣ges, both abroad, and at home. The Heathen Poet could say of warre, Dulce bellum inexpertis, at qui gu∣stavit, contremiscit animo quoties ad∣ventans illud videt. Warre is plea∣sant to them that never tryed what a battell is; but he that hath once ta∣sted
it, trembles at the heart, when∣soever he sees it comming. And of a civill warre the Oratour saith thus. Omnia misera sunt in bello civili, sed nihil miserius ipsa victoria. All things are miserable in civill warre, but no∣thing more miserable, then the vict∣ory it self.
1. The necessity of weeping then, be∣ing thus laid before us, we cannot, but at the least desire this gratiam la∣chrymarum, the grace of teares from God; and with Ieremy say, Oh that our heads were full of water, and our eyes fountaines of teares, to bewayle the miseries befallen us, by offending the Majesty of God.
2. But if we cannot attaine to this grace of tears, nor that with David, our eyes cannot gush out teares, nor that we can water our Couch with them; nor with Ieremy drop a few teares. Let us complaine of our dri∣nesse, as Esay did of his leannesse, and offer up to God, his sons strong crying teares, for our barrennesse, and beseech him to accept them. And not content our selves onely
with that, but give our selves to mourning, if we cannot to weeping, doe one, if we cannot doe the other. We may with David, goe mourning all the day long. And if we cannot take up Ieremies weeping, let us take up his mourning, which was from the heart, and cry unto the Lord and say, Spare thy people O Lord. Re∣member not our iniquities, nor visit our sinnes in thy wrath. Returne O Lord from thy iust displeasure, and have compassion on us.
The fifth ingredient, to make our Repentance full, is Satisfaction. Which (in the strictnesse of sence) is a full paiment and discharge of a thing due. But the satisfaction pro∣per to this subject (that is, which satisfieth God for sinne) is a compen∣sation, whereby a man payes or per∣formes somewhat to God, in regard of his sinning against him. And this is of two sorts.
1. The first and most satisfactory, by which God is aboundantly satisfi∣ed, the debt due by us, upon the ac∣count of our sins, though he would
deale with us in the rigour of his Ju∣stice, is that satisfaction, which Christ made to him, by paying the price of our sins, in his Crosse and Passion. Nor was there any created thing of that value, to discharge us from so great a debt. This St. Iohn testifies, when he saith, He is the Propitiation for our sinnes, and not for ours onely, but for the sinnes of the whole world, For in Christ, God is reconciled to all men in the world, by not imputing their trespasses to them: So that they, which were once farre-off, are now made neare unto him, by the bloud of Christ. And in another place the Apostle saith, Christ was once offered to take away the sins of many. This is the first.
2. The other is that, which we of our owne accord make (and for Christs sake is accepted) by Repen∣tance for our sinnes committed, by giving God his due honour, which none can doe, but they, that have a setled resolution, to forsake sinne: which they performe the better,
when they cut off all occasions of sin, and are no way indulgent or prone, to give way to the suggestions ther∣of; grieving and judging themselves, for that they have done already, to the derogation of Gods honour, as much as lay in them. And these must all goe togither. For, Ad agen∣dam poenitentiam, non sufficit mores in melius convertere, nisi & de his quae facta sunt Deo, per paenitentiae dolorem, per humilitatis gemitum, per contriti cordis sacrificium satisfacias. To the making of a perfect Repentance, it is not enough to change our man∣ners into better, unlesse we satisfie God, for that we have committed a∣gainst him, with the griefe of re∣pentance, by humble mourning, and the sacrifice of a broken heart.
And this Repentance bringeth forth divers effects, mentioned by the Apostle.
1. Carefulnes, to amend what we have done amisse.
2. Defence, against the tenta∣tions, and assaults of the De∣vill.
3. Indignation, at our selves for our boldnesse, in offending.
4. Fear of falling into relapse, and sinning again.
5. Vehement desire to be reconci∣led to God offended.
6. Zeale of Gods glory, and emula∣tion of good examples.
7. Revenge in humbling and cha∣stening the flesh, and punishing it for sinne. Quia impunitum non debet esse peccatum, punietur à te, ne tu pro illo puniaris. Peccatum tuum iudi∣com te habeat, non patronum. Because sinne ought not to goe unpunished, let it be punished by thy selfe, least thou be punished for it. Let thy sinne find thee a Judge, not a Pa∣tron.
6. The sixth Ingredient, is Fasting. And this is of two kinds,
1. The first, and chiefe Fast, is to abstaine from sinne, and the unlaw∣full pleasures of the world, to deny un∣godlinesse, and worldly lusts, to live soberly and righteously, and godly in this present world (as the Apostle speakes) and there is a reward annex∣ed
to this, in the next verse. Looking for that blessed hope, and appearing of that glory, of that mighty God, and of our Saviour Iesus Christ. Origen asketh this question. Wilt thou have me shew thee, what Fast thou shalt keepe? And resolves it thus, Fast from all sinne, eat not the meat of wic∣kednesse, avoid the banquets of un∣lawfull pleasures; be not enflamed with the wine of lust, Fast from wicked actions, abstaine from evill speeches, and refraine from evill thoughts: such a Fast is acceptable to God. And Ie∣rome saith, Tunc praeclara est absti∣nentia, tunc pulchra castigatio corpo∣ris, cum animus ieiunus est a vitys. Then is our Fasting excellent, and then is the chastizing of our body ve∣ry good, when the soule fasteth from sin.
2. The other kind of Fasting is, an abstinence from meats, lawfull to be eaten, not by forsaking the use of the Creatures of God, which in them∣selves are good, if they be taken with thanksgiving; but by refraining them to afflict and mortifie the flesh,
and making it subservient to the soul, and that, subject to God. And this was it, which the Apostle meant, when he said, Castigo Corpus meum. I beat downe or chastise my body; for observe his words before. Eve∣ry man that striveth for the mastery, abstaineth (or is temperate) from all things. But (saith he) I keepe my body under, and bring it in subi••ti∣on. The Psalmists speech, is full to this purpose. I wept and chastened my body with Fasting.
And this is a duty of so ancient in∣stitution, as the beginning of the world, even in Paradise: for so say the Fathers. Jeiunium in Paradiso le∣ge constitutum est: Fasting was insti∣tuted in Paradise by a law, saith one. The first command concerning it, was to Adam. He was prohibited the eating a fruit of one tree, Thou shalt not eat of it, saith God, and not to eat is Fasting. Now if Adam had fasted from that Tree, we should not have needed to fast at all; For the whole need not a Physitian, but they that are sicke, saith our Saviour. There∣fore
since we fell from Paradise, for want of Fasting, let us fast, that we may return thither again.
There are two kinds of Fasts,
1. The Publike Fast is, when up∣on any calamity, either present or imminent, over Church, or State, a whole Nation is commanded by Au∣thority, to assemble in their severall Congregations, to humble them∣selves, by abstinence, and other parts of Repentance, before God, to im∣plore his Mercy, and to avert his Judgements. And this is now the case of our Land, for Calamity is im∣minent, nay present with us, and this duty is injoyned us, according to the ancient practise of all Gods people, by lawfull Authority.
2. The private Fast is, when a man doth voluntarily undertake a Fast to himself, being oppressed with any tentation, or over-burdned with the weight of sinnes, committed by him; believing, that by this means, and way of humiliation, by Faith in
Christ Jesus, he shall not only obtain Remission of his sins past, but subject his flesh to the spirit, and make his prayers more ardent, and take away the predominant matter, which is the cause of tentation, the better to prevent his sinne, for the fu∣ture.
The particulars of this private Fast, are not much different from that of the publike: Nor is any man prohi∣bited, but (as I conceive) enjoyned, to keepe a private Fast, besides the publick, in the time of Gods visita∣tion. For first, all godly exercises, are to be done in charity, and if a man be commanded to pray in private, for the publique, I see no reason, but he may as well Fast. Besides, as the sins of particular men, as well as of the Nation in generall have made up that grosse and heavy summe, which hath now called us to account, with Gods justice: so it behoveth every private man, to put to his hand, to discharge it, and take it off, by im∣ploring his Mercy. I shall therefore handle this, as the other Ingredients
to Repentance, promiscuously, and in the first place, let you see the good effects of Fasting, and they are either temporall or spirituall.
1. The first and chiefe temporall blessing, is life. The Divell could tell God, That skin for skin, and all that e∣ver a man hath, will he give for his life. Now by Fasting and abstinence, a mans life is preserved. There is no medicine more preservative then abstinence. By surfetting many have perished (saith Syracides) but he that dieteth himselfe, prolongeth his life. Daily experience teacheth us as much. We see how quickly, men given to excesse, end their lives, and how long they live, that are abstemi∣ous and temperate in their diet. Of Galen, the Prince of Physitians, it is reported, that he lived 120. years, and the reason of it is given, that he never rose from his table, with a full stomacke. Philosophers say, that all inferiour causes consume, and grow weak, by use and working, as we see by Sawes, Axes and Tools, the more they are used, the duller they
grow, and in the end, by much use, are wasted. So, seeing the naturall heat is that Wch digests, & concocts our meat, if we put too much upon it to digest, and concoct, it languisheth, and loo∣seth it's power and faculty: and our naturall life, consisting in the good of that heat, the more of that heat is consumed, the more our life is shortned.
2. Secondly, as it is a prolonger of life, so it is a preserver of health: and a life (though long) without health, is but tedious and grievous. A wholesome sleep (saith the same Syracides) commeth of a temperate belly, he riseth up in the morning, and is well at ease in himselfe, but paine in watching and cholericke diseases and pangs of the belly, are with an unsa∣tiable man. And this was the opini∣on of the learned Physitian Hippocra∣tes. The best remedy (saith he) to preserve health, is not to over-loade the stomacke with meat. The reason is, because when the naturall heat (we spake of before) is done, and spent, if more be taken, before the
first be concocted, a masse of putrifi∣ed humours, and crudities abound, which is the cause of many diseases, and which a body, that is abstemious, is free from.
3. To these might be added, that it preserves a mans temporall estate, preserves the taste, and appetite, with divers other benesits, which are got∣ten by Fasting, but this is not our scope. I shall let you see what spiri∣tuall benefits are obtained by Fa∣sting.
1. It is a corrective, for sins past, and a preservative, for the time to come. It chastiseth and punisheth the flesh, that formerly (being pam∣pered) was apt to ill, and unfit for good; and maketh it apt to receive all good impressions, and graces of the holy Spirit.
2. It cures dullnesse in Prayer: for the Spirit, which by fullnes of bread, was drousie and heavy, is, by it, rou∣sed up, and made light and apt to pray. I humbled my soule with fa∣sting (saith David) and my prayer returned into my bosome. Bernard
saith, That Fasting and Prayer are so interlaced and woven togither, that they cannot be separated: Prayer obtaines the vertue of Fasting, and Fasting the grace of Prayer. Fasting corroborates Trayer, and Prayer san∣ctifies Fasting. and this is a true religious Fast, when the out∣ward man Fasts, and the inward prayes.
3. It cures all dejection of spirit. For wheras it is a part of the office of the holy Ghost, to comfort those that are comfortlesse for the love of God, as soon as their soule refuseth the com∣forts of the flesh, he presently mini∣sters spirituall comfort to them, and removes all things, that may any way deject them. And this the Holy Spirit seemes to intimate, when he saith, Date Siceram, give ye strong drinke, to him that is ready to perish. For that heavenly wine, wherewith the Apostles seemed to be made drunke, upon the Feast of Pentecost, is not given to those that are full of the wine of worldly consolation; but to those, who for the love of
God, abstain from it. For the Phy∣sitian is not sent to the whole, nor the Spirit of God, to those, that are only filled with worldly comfort: but his comfort refresheth the soule of those, that have a multitude of sor∣rowes in their heart.
4. It conduceth much to encrease of spirituall wisdom and understan∣ding, which fullnesse abates. It is the constant tenet of all good men, that nothing more dulls the understan∣ding, then repletion. And therfore, one saith very fitly, that as in this greater World, when many grosse va∣pors ascend from the earth, the ayre is darkned, and thickned with clouds, which hinder our sight, from the cleare aspect of Heaven. So in this lesser world (Man) when the sto∣mach is replete with meate, grosse and thick vapors ascend into the head, which darken, and obscure the vertues of the soule, which serve the understanding in its operations. Ber∣nard saith, that fullnes dulls the shar∣pest wit, and overthrowes the under∣standing.
5. It is profitable against all kinds of Temptations, whensoever they a∣rise, and this is no small priviledge, And therfore it was, that our Saviour (for example to us) strengthned him∣self with 40. dayes fasting, when he was to be led into the Wildernesse, to be tempted of the Devill; not that he had need of this Armor, but for our in∣struction; to give us to understand, that fasting was the best remedy a∣gainst the assaults of the Devill. Je∣rome saith, Ardentes Diaboli sagittae je∣juniorum & vigiliarum frigore restrin∣guendae sunt. The hot darts of the De∣vill, are to be restrained, by the cold∣nes of fasting and watching.
6. Besides all these, it hath this effi∣cacy: that being joyned with prayer, it pierceth the heavens, and besiegeth the mercy of God, obteyning What∣soever it desireth. It would take much time, to commemorate the spi∣rituall, and temporall blessings, which have bin obteyned by fasting. Daniel mourned full three weeks, and eate not panem desiderabilem, no pleasant bread, neither came there flesh or
wine within his mouth, and he was thereby fitted to receive and inter∣pret Divine Mysteries and Revela∣tions. By fasting, Esther averted the cruell sentence of the King against the Jewes, and turned his wrath upon their adversaries. What shall I say of Moses, Elias, Sampson, John Baptist, all famous in their generations for fasting, and performing great and wonderfull things? Fasting is a Sacrifice, as well as Almes and Pray∣er, when the body is troubled by mor∣tification, as the spirit by devotion. Therefere let us Fast, There is a Cum jejunatis, a time when we are to Fast, and the most proper, when danger approacheth. Jehosaphat fasted, upon the danger of the Moabites and Am∣monites Forces. Qu. Esther fasted, up∣on the danger of the Kings Edict. The Ninivites fasted, upon the feare of destruction. S. Paul fasted, upon the danger of the Ships drowning. And are not we in as great danger as any of these? Why should not we then Fast as they did? I know, it is Durus sermo, and am afraid, we shall
be like the Young-man in the Gospell, as loath to leave our excesse, as he his Possessions. It is observed to be our Nationall fault. But fasting being of such excellency and necessity, I hope we shall be perswaded to it. And so I come to the next.
7. Which is Misericordia, or the Workes of Mercy. We must not part Fasting and Almes. Quod ventri sub∣trahitur, pauperi detur. That must be given to the poore, that is taken from the belly. And this is a sacrifice well pleasing unto God. Cornelius was a devout man, and gave much Almes: and they came up into remembrance with God, as the Angel, and S. Peter told him. Now the Works of Mercy are divers, and set down by Christ himselfe. 1. Feeding the hungry. 2. Giving Drinke to them that thirst. 3. Harbouring the Stranger. 4. Cloa∣thing the naked. 5. Visiting the sicke. 6. Releeving them that are in prison. 7. To which we may adde the Bu∣riall of the dead. Almes is compared by the Preacher to seede. In the mor∣ning sow ty seed, and in the evening
let not thy hand rest: and it resem∣bleth seed in 7 respects.
1. In respect of the large scattering it, plena manu, by handfulls.
2. Of the Discretion used in sowing.
3. Of the close covering it.
4. Of the plentifull watering it.
5. Of the losse of it for a time.
6. Of the expectation of the benefit.
7. Of the multiplying and encrease of it.
Blessed is he (saith the Psalmist) that considereth the poore and needy. And Blessed are the mercisull} (saith our Sa∣viour) Now it is called Benedictio, or a Blessing, for divers respects.
1. For the blessing from the Recei∣ver. The loynes of the poore have s∣sed me (saith Iob) because he was war∣med with the fleece of my Sheepe: And The blessing of him that was ready to perish was upon me.}
2. In regard of the Act it selfe. It is a more blessed thing to give, then to re∣ceive: He that hath a good eye, shall be blessed, for he giveth of his bread to the poore.
God to himselfe, Come ye blessed, &c.
4. In regard of a blessing upon his Posterity. The righteous is mercifull and lendeth, and his seede is blessed.
Ambrose writing upon this Text [Blessed is he that considereth, or iud∣geth wisely of the poore, saith] Ille in∣telligit super pauperem, qui lar gitur pau∣peri; nam quid prodest misereri inopis, nisi alimoniam eidem largiaris? That man judgeth wisely of the poore, that rele••veth him: for what good doth it, to pitty a poore man, if thou givest him no releefe.
The effects of this vertue be many. For,
1. It makes a man beloved of God. God loveth a cheerfull giver.
2. It encreaseth his temporall estate. His barnes shall be filled with abundance, and his presses shall burst with new wine. Faecundus est ager pau∣perum, citò reddit donantibus fructum, saith A••g. The poore mans land is fruitfull, it quickly renders back fruit to the giver. But Jerome in this point, gives this caveat: Sunt qui pauperi∣bus parum tribuunt, ut amplius acci∣piant,
quae magis venditio appellan∣da est, quam eleemosyna. There are some, that give a little to the poore, with expectation, to receive more back, but this may rather be called a sale, then an Almes.
3. It prolongeth life, as the Apostle speaketh, and cureth diseases, as Da∣niel said to Nebuchadnezzar, Breake off thy sinnes by Righteousnesse, and thy iniquities by Mercy to the poore. Sit obsecro sanatio, let there be a hea∣ling of thine error. The great and strongest medicine (saith Chrysost.) in Repentance, is Almes, for as in the prescripts of Physick, among divers ingredients, one is most predominant, so in Repentance, there is one, which is Almes.
4. By it the Bowells of the Saints are comforted, as S. Paul speakes to Philemon: Whereby God is honoured, The wiseman saith, He honoureth his Maker, that hath mercy on the poore.
5. It encreaseth a mans friends. Make ye friends (saith Christ) with the riches of iniquity.
one of the wings, that makes Prayer ascend to God. Cornelius gave Almes, and his Prayer came up to God. For Prayer, without Almes, wants a wing, to elevate it. Frustra pro pecca∣tis rogaturus, manus ad Deum expan∣dit, qui has ad pauperes non extendit, saith Rabbanus. He holds up his hands in vaine to God, for his sinnes, that stretcheth them not to releeve the poore: and Chrys. Infirma est ora∣tio, quae eleemozynarum largitate non est munita. That Prayer is weake, that is not strengthened with Almes. And he shuts the doore of Gods Mercy, that opens not the bowells of Mercy to the poore. It was one of the sins, for which Sodome was destroyed, that she did not strengthen the hands of the poore, and needy.
I, but some will say, I have not much my selfe, how then can I give much to the poore? To this may be an∣swered, God lookes not upon the quantum, how much, but ex quanto, out of how much thou givest. Qui multum dat & qui parum, si aequa vo∣luntas est, aequalem habet M••rcedem.
He that gives much, and he that gives little, if the mind be alike, shall have the like reward. The Apostle tells us, If there be a willing mind, it is accepted, according to that a man hath. The Widowes mites were more acceptable to God, then the Rich mens largo guifts: For a cup of cold water shall not goe unrewarded.
8. The last (but not the least) Ingre∣dient is Prayer: which being joyned with the former duties, will be able to prevaile with God for his supply in any thing we want, and for his protection, against any thing we feare. Oratio si pura sit, coelo pene∣trans, vacua non redibit. Our prayer, (if it be qualified as it ought) pierceth the Heavens, and will not returne empty. For as Chrysostome saith, Ni∣hil potentius homine or ante. Nothing is more powerfull then a man when he prayeth. We may see it in one Example. Moses ad bellum non vadit, sed or at, & vincit Israel. Moses went not to warre with the people of Israel but only prayes, and the peo∣ple overcame their enemies, by the
strength and force of his prayers.
The definition of Prayer is thus. It is Piae mentis & humilis ad Deum conversio, fide, spe & charitate subnixa. A turning of a pious and humble mind to God, propped up with faith, hope and charity.
The parts of it are many. As Inter∣cession, Thanksgiving, Invocation and Deprecation: but (because I have spo∣ken of them formerly) I shall onely touch againe the two last, as most properly conducing and suiting with this subject of Repen∣tance: which are couched in a short, but pertinent saying of one, declaring the effects of Prayer. Per orationem, venia peccatorum procuratur, & ira Dei suspenditur. By Prayer, pardon of sinnes is obteyned, ther's the effect of Invocation, and Gods anger is defer∣red or averted, that's the effect of Deprecation.
1. First for that part of the effect of Prayer, which is remission of sin, we have Gods promise. If my people which are called by my name, shall humble themselves and pray, and seeke my face,
and turne from their wicked wayes: then will I heare from Heaven, and will forgive their sinne, and will heale their Land. So saith Elihu to Job (spea∣king of a sinner returning to God by Prayer) He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy. David was confident in this point. Verily God hath heard me, he hath attended to the voice of my prayer. And in another place. The Lord is ready to forgive, and plenteous in mercy to all that call upon him. And lastly, S. James saith, The prayer of faith shall save the sicke, and if he have committed sins, they shall be forgiven him.
2. In time of danger and affliction, or when any crosse lyeth upon men, by reason of Gods anger for sinne, the other part of Prayer is very preva∣lent to avert it. Wee have Gods promise for this also. Call upon me in the time of trouble, and I will deli∣ver thee. And it is the counsell of S. James. Is any afflicted? let him pray. We see the holy men of God ever used this recepit. K. Hezekiah being
in danger of death, prayed, and God tells him, he had heard his prayer. Jo∣hoaz (being in danger of being over∣run by Hazael K. of Assyria) pray∣ed, and the Lord delivered him. Da∣niel upon danger approaching, prayed three times a day, and the Lord heard him. Jonas being in danger, in the Whales belly, in the sea prayed, and God caused the fish to cast him out, upon the dry land. Paul and Silas being in prison, prayed to the Lord, and he forth∣with delivered them. David saith, God will regard the prayer of the desti∣tute (of all help) and not despise their prayer. And this is the second benefit that comes by Prayer.
Now for the place of Prayer, though it be to be made in omni loco, as the Apostle enjoynes, every where, (as by Daniel in the den, Job upon the dunghill, Jonas in the Sea, our Saviour in a garden, and Paul and Silas in prison) yet is this duty more especially appropriated to two pla∣ces. I. Publick. 2. Private.
1. The Publick place is the great Congregation, My praise (saith
David) shall be of thee in the great Congregation. I will pay my vowes be∣fore them that feare thee. And blesse ye God in the great Congregation. Which he expounds in other places, to be the Church or Temple. And which the Prophet tells us, that God will have called, Domus Orationis, the house of Prayer, Ecclesia est singularis fidelium uniuscujus{que} civitatis Congregatio. saith Hugo. There in deed it is, that God desireth especially to be prayed too: and where, by the unity of many soules in prayer, the greatest blessings may be soonest obteyned. For pub∣lick prayer is compared to a storme of ha••le, pjercing the Heavens, and the Fathers say, that the Amen in the Primitive Church, was like a clap of thunder. And thereupon S. Ambrose saith, Multi minimi dum congregan∣tur unamines, sunt magni: & multorum preces impossibile est contemni. Many little ones being met unanimously, become great, and it is impossible, that the prayers of many should be despised.
2. Private is twofold. 1. In a mans
Family; and every Pater familias, father of a Family, is bound, not only to see, that those which are under his government, do frequent publike assemblies, to performe the duties before mentioned, but to see them do it in his private house also. He must say with Ioshua, Ego & domus mea, I and my house will pray to the Lord.
And at this exercise Christ hath promised his assistance, Where two or three are gathered together in my Name, there am I in the midst of them.
The second is in Cubiculo. Prayer must be in a mans closet. 1. Which is either litterally taken, as when a man retireth himselfe, to pray to the Lord in some private place without disturbance. 2. Or as the Fathers glosse upon that Text [when thou pray∣est enter into thy closet] Quae sunt ista cubicula, &c. what are these closets, but the hearts of men? according to that of the Psalmist, Com∣mune with your owne heart upon your bed. And Ambrose saith, Intellige cubiculum non inclusum pa∣rietibus,
&c. You are to understand by the word [closet] not that which is enclosed with wals, and wherin thy body is shut; but the closet, that is within thee, wherin are inclosed thy thoughts. This thy closet is every where with thee, and is every where secret, the searcher whereof is God, and no other.
Now that our Prayers may be the more prevalent, either in publike or private, it is necessary that we observe these Rules.
1. Our prayers must be offered to God the Father, in the name and me∣diation, and for the merits of his be∣loved Sonne Christ Jesus, in Whom he is well-pleased: His elect, in whom his soule delighteth. In and by whom we have boldnes and accesse to the throne of grace. And whatsoever we shall aske the Fa∣ther in his name, he will give it us.
2. They must be hearty, from the heart and soul, as Davids did. Ʋn∣to thee ô Lord, doe I lift up my soule: and as he counsels others, ye people powre out your hearts before him.
3. They must be offered with all hu∣mility,
like to the prayers of Abra∣ham. Behold I have taken upon me to speake unto the Lord, which am but dust and ashes; and to that of Jacob, Non sum dignus, I am not worthy the least of all thy mercies: and to that of the Publican, that would not lift up his eyes to Heaven, but stood à longè, a far off, and smote his brest, saying, God be mercifull to me a sinner.
4. Fourthly, with fervency. For Quanto graviori miseria premitur, tan∣to orationi insist••re ardentiùs debemus. By how much the more grievously we are afflicted, so much the more ardently we should betake our selves to prayer. As the case stands with us, we must pray without ceasing.
5. Lastly, we must offer our prayers to God only. Chrysostome upon the words of the woman of Canaan to Christ [Lord have mercy upon me] saith, vide prudentiam mul••eris. Non regat Jacobum, &c. Observe the wo∣mans wisdome. She prayeth not to James, nor doth she intreat Iohn, nor goes she to Peter, nor any of the A∣postles, she fought no Mediatour for
her suit. So much briefly for the rules or directions in prayers.
Seeing then that in the first place, our iniquities have separated between God and us, Let us follow the Pro∣phets counsell, and take words unto us, and turne to the Lord by Prayer, and say unto him. O Lord, take away all iniquity, and receive us graciously. 2. And secondly in as much as this se∣paration hath brought a just judge∣ment upon us, let us humble our selvs with another Prophet, and say. O Lord, the great and dreadfull God, kee∣ping the covenant, and mercy to them, that love him, and keepe his Comman∣dements.
We have sinned, and have committed iniquity, and have done wickedly, and have rebelled by departing from thy pre∣cepts and judgements.
Neither have we hearkned to thy ser∣vants the Prophets, which spake in thy name to our Kings, our Princes, and our Fathers, and all the people of the Land.
O Lord, to us belongeth confusion of face, because we have sinned against thee.
To the Lord belong mercies and for∣givenesses, though we have rebelled a∣gainst him.
O Lord, according to all thy righte∣ousnesse, we beseech thee let thine anger and thy fury be turned away from this Land, which is called by thy Name: be∣cause for our sinnes, and for the iniquity of our Fathers, we are become a reproach to all that are about us.
Now therefore, O God, heare the pray∣ers of thy servants, and their supplicati∣ons, and cause thy face to shine upon us that are desolate, for the Lords sake.
O our God, encline thine eare, and heare, open thine eyes, and behold our de∣solations. For we doe not present our supplications before thee, for our righte∣ousnesse, but for thy great mercies.
O Lord heare, O Lord forgive, O Lord hearken and doe: deferre not for thine own sake, O God, for this Land, and the people are called by thy Name.
Thus much for prayer.
And thus have we taken a view, 1. Of our miserable condition by rea∣son of Gods heavy hand upon us. Secondly of the cause of his visitation,
which is our heinous sin, and trans∣gression, 3. And lastly, of the Cure, which is to be wrought by repen∣tance.
In which I have presumed (ultra crepidam, I confesse) to act the Physi∣tians part, and to prescribe what in∣gredients are to be put to the making of the Dosis of Repentance, secundum artem, that it may worke with effect. I dare say, they may be taken safely, there are no Minerals in it. Nay let me tell you, except they be taken, there will be no hope of recovery. And as much must be taken (if not q.s.) as our poore and weake nature (enfeebled with the long custome of sin) will beare: not nicely or per∣functorily upon a knives point, as a taste, to see whither we can relish it or no, but the whole Bole if we can: and then by Gods blessing and assist∣ance, we shall nor need to doubt of the cure. Probatum est, it hath past the Test long since, above 2000 years, by Ahah, and the Ninivites, neither of them sound in Religion, nor ha∣ving all these Ingredients in their
prescript; and it hath bin practised and used with good successe, divers times since. Let us therefore speedi∣ly take it, and no doubt, but it will have the same effect theirs had.
One thing give me leave to adde, that we must fully resolve our selves, that Repentance is an Act, not a spe∣culative or theoreticall, but a practi∣call duty. The Baptist tels us of an Ira ventura, a wrath to come, and gives us charge to repent, with two active verbes.
1. Agite Poenitentiam, settle your selves to repent, there is somewhat more in it, then hearing or reading of it, what it is (for though that be unum necessarium, yet is it not unicum) the only necessary thing.
2. The other is facite, or proferte fructus dignos poenitentiae, doe, or bring forth fruits worthy of Repentance, and that to free us, ab ira ventura, propter peccat•• praeterita, from wrath to come, for sins past.
It were to be wished, that it were yet, Ira ventura, that it were to come, but (the more wretched our conditi∣on)
It is Ira accensa, the anger of the Lord is kindled, some have already felt the heat of it.
And let us tell our selves, that we are no lesse sinners in this part of the Land, then they that have already felt it. They upon whom the Tower of Si∣loe fell, were not sinners above all men, that dwelt in Jerusalem: Let us apply this to our selves, and that which followeth in the next verse, Except we repent, we shall all likewise pe∣rish.
God hath long time tendered good Quarter, good conditions of peace, and we have still stood out in rebelli∣on. It is reported of Tamberlaine, that when he besieged a City, the first day he displayed a white flag before it, and upon that day the besieged might have reasonable conditions. If they yeelded not that day, up∣on the second he set up a red flag, and on that day, they might have conditions, but they were harder, then the former. And the third day (the two former being rejected) he hung out a black flag, and then no
conditions, no quarter would bee granted. So, God hath displayed his white flagge of peace, and we have carelesly neglected it, and he hath now hung out his red flagge of wrath. Harder conditions are come upon us. Now, though wee have been so obstinate to him, and fearelesse of our owne misery hi∣therto; let us quickly take hold of his conditions, lest he hang out the blacke and dismall flagge, to our utter desolation and destruction.
And let us, even all of us, in the publike Congregation, and in our private Families and closets, fall downe and humble our selves before Almighty God, and implore his pardon and grace; and let us truly repent us of our former sins, with purpose of living better here∣after: and no doubt, but God will repent him of his wrath against us; and say to his Angell, Sufficit. It is sufficient, enough, stay now thy hand; If we turne from our sinnes, he will turne from punishing us, for them. If we walke in the statutes
of the Lord, he will give peace in our Land, and we shall lye downe and none shall make us afraid, 〈◊〉〈◊〉 shall the sword goe through our 〈◊〉〈◊〉. We shall have peace in our houses, and peace to all that we have. The voice of ioy and salvation shall be in our Laber∣nacles. We shall reioyce both young men and old together, and our mourning shall be turned into ioy Nay God him∣selfe will rej••yce in our Land, and joy in us his people, and the voice of weeping shall be no more heard in it, nor-the voice of crying. He will reioyce over us to doe us good, and place us in this land with stability.
The God of peace, will be peace unto us.
Christ (the Prince of peace) will be our peace.
The Spirit of peace and unity, will keepe us in peace and love.
Lastly, we shall not only live here in peace, but we shall be gathered to our fathers, and to our grave sin peace. And after this life, enioy everlasting peace; we shall have peace and ioy in the holy Ghost here, and peace in Heaven hereafter. All which he grant us, &c.
Eccl. 3.11
Mat •• 18. Luc. 21.••••.
Zuc. 4 21.
Mat 26, 52.
18.••••.
〈◊〉〈◊〉 26.25.
Amos 5.16.
Ezec 14 17.
D••verb. Do∣••••••
Apoc. 2.2••.
Jer. 26 1••. Ezec. 14.••. Act 3 19.
Apo. 3 19.
Iob 42 6.
1 Sam. ••••.
I••oel 2••
2 Chron 20.
E••••h. 4.••6. 1 Reg 21.27 Ion. 2.5. 1 Cor. 10, 11.
Ezek, 18.
Ier. 26.13.
Ezec 18 2 Cor. 7.10
Rom. 2.••.
2 Chr. 33.10.11.
Apec. 2.5.
Mat 3.8.
Luc. 3.3.
Rom. 2.5.
In Mat.
Isid. de sum. ••ou.
Rom. 2.4.
Cant. 6.12. Ier 7.13.
Apoc. 2.21.
Esa, 30.18.
Ps 116.8.
2 Co••. 4.16.
Ier. 3.2••
Rom. 2.4.
Ps. 7.12.
Ps. 78 34.
Pro. 15.32.
Mor.
2 Sam. 14.
Heb. 4.16.
2 Cor. 7.10.
Ambr.
Aug.
Tar. 5.2••.
Heb. 11.6
Iob 7.10.
Ps 73.27.
Mer.
Rom. 14.23. Heb. 11.6.
Lib. de Parae∣d••s••c. 14.
Pro. 28.1••.
Ps. 32.6.
Neh. 9.2.
Dan, 9.4.
Mat 3.6.
3 Ioh. 1.9.
Ps. 19 12.
Greg. Mor.
Dan 9.5.
Inpastor.
2 Sam. 24.10.
Luc. 18 14.
Mat. 23.14. Mar. 11.40. Luc. 20 47.
Pro. 8 16. Chrys in Psa.30.
Phil.
Aug.
Iocl 2 15.
Luc 19.4••.
Isid.
Mor,
Act. 2.37.
Icel 2.12.
Act. 7 54.
Gen. 18.27.
Lib de co••∣punct.
Luc. 18.13. Ier. 31.19.
In Esaium.
Ps. 126.7.
In Serm.
Lam. 1.16.
Ier. 9.••.
Lam. 2.18, 19
••lud 2.4.
20.26.
•• ••.6.
Ps. 119.136.
Luc 1941. Ioh. ••••.35. Heb. 5.7.
Luc 7.38.
Mat 26.35.
Mat. 26 75.
Ser. 7. infest. 〈◊〉〈◊〉.
〈◊〉〈◊〉
•••• Tim. 1.13.
Act. 20. ••8, 19 31.
2 Cor. 〈◊〉〈◊〉
Gen, 16.12.
C••ut. Fanst. 27.
Esa. 24.5.6.
Luc. ••5.10.
Ps. 19.12.
Ps 38.4.
Iam. 3.2.
Pro. 24.16.
Esa. 2.••••.
Ps. 16.2.
102.7. Iam. 4.14. Luc. 1.37. Ps. 12 6. Rom. 16.27. Ps. 7.10. Gen. 6.5.
Esa 38.15.
Pinlar.
Ci••er.
Esa. 24.16. ••leb. 5.7.
Ps. 38.6.
Ier. 48.3••.
Ioel 2.17. Hos 8.13. Ier. 12.15.
1 Cor. 6.10.
1 Ioh. 2.2.
2 Cor. ••.19.
Eph. 2.13.
Aug. l. d•• poenit.
2 Cor. 7.
Aug.
T••••. 2.12.13.
In Levit Hom. 10.
Ad Celam.
1 Tim. 4.4.
1 Cor 9.27.25.
Ps 69 10.
Aug. Basili••.
Gen. 3.3.
Mat 9.12.
Iob 2.4.
Syr. ••7.29.
Syr. 31.20.
Ps. 35.13,
Prov. 31.6.
Mat. 9.12.
In Camic.
Mat. 4.2.
Ad Cel.
Dan. 10.3.
Esth. 4.
Mat 6.16.
2 Chro. 20, 3
Esth. 4.16.
Ioh 3.5. Act. 7.21.
Mat. 9.
Phil. 4 18. 〈…〉〈…〉. 4. ••••.
〈◊〉〈◊〉 25.35.
36.
〈◊〉〈◊〉 11.6.
2 Cor 9.6.
Psal 41.16. Mat.5.7.
Iob 31.20.
29 17.
Act. 20 35.
Pro. 2••,
Mat 25 36-
Psa. 37.26
2 Cor 9.7. 〈◊〉〈◊〉 4.18
Pro. 3.10.
1 Tim. 4.8.
In Mat. S••••m 9.
Phil 7. Pro. 14.31.
Luk. 16 9.
Acts 10.4.
In Mat. 12••
In Mat. 5.
Ezek. 16.49.
2 Cor 8.12.
Mat. 12.42.
Mat 10.42.
Ang.
In Mat. 6.
In Levit
Cass.
2 Chro •• 14.
Iob 33.16,
Psa. ••6 19••
86.5.
Iames 5.15.
Psa. ••0 15. Iames 5.13,
2 Reg 20.5.
13 4. Dan. 6.10.
Ion 2.1.10.
Acts 16.25.
Ps. ••••2.••7.
••sal 22.25.68.26.
29.9.48.9.
Esa. 56.7.
De Poe••••••,
Iosh. 24.15.
Mat. 18.••0.
Mat 6 6.
Ps 4.4. Aug de s••r. Dommi in monte.
De Cain & Abel. c. 8.
Mat. 3.••7. Esa. 41 1. Eph 3.11.
Iob. 16.23,
Psal: 25.1••
Psal: 62.8,
Gen 18.17.32.10.
Luc. 18.13.
Greg. Mor.
Thess •• 17
Esa 59.2:
Hos. 14.3.
Dan, 9.4,
Dan•• 9.9.
16.
Mat. 3.7.
Luc. 13.4••50
Luc. 〈…〉〈…〉
1 Sam: 25.6.
Ps•• 8 15.
Ier. 21.1••
Esa: 65.19.
Ien 32.41.
Rom: 15.33
Esa ••.6 Eph: 2.14 Gal: ••.••1.
Eph: 4.3. •• Reg. •••• 20 Rom: 14.17. Luc: 19.38.