The publican becomming a penitent: or The picture of a penitent sinner. Deliuered in two sermons in the cittie of London: anno 1625. / By Robert Lovell, minister of Gods word, and curate of Allhallowes-Barking within the same cittie..

The Picture of a Penitent SINNER.

The second Sermon.

LVKE 18.13.

O God be Mercifull to me a Sinner.

THE things contained in the former words were:

• 1. His Feare:
• 2. His Shame:
• 3. His Sorrow.

But now that Feare is past, [ 1.2.] that Shame is discouered, [ 3] & that Sorrow could not be hid: but had I thought That all had beene so whole as that none of vs had needed the Physitian, I would haue spared my paines, and neuer called the Righteous, but onely Sinners to repentance: Yet let him that is without sinne cast the first stone at me, and then will I leaue preaching to Them, and onely pray for My Selfe; Oh God be Mercifull to MEE a Sinner.

But sith it cannot be denyed, That we are all sinners. I heartily beseech you with patience to heed with your hearts what he saith with his mouth, and confesseth with his tongue, saying;—Oh God be Mercifull to me. A Sinner. Which is the fourth and last generall part of my Text, [Pars quarta.] with which I will end in as due time as possibly I can.

I reade none almost weighing these words, but that they

hold them, and handle them too, as words of weight, com∣mending them, not for their Multitude, but by their Magni∣tude; not by their Sound, but for their Substance; not as Ver∣ball, but as Vertuall.

I remember that Plato, that Prince of Philosophers adui∣seth, That in Speaking wee should looke vnto Three things: [ 1]

• 1. Ad quem loquimur: [ 2.3.]
• 2. Quid loquimur:
• 3. Quàm multa loquimur:

First, [ 1.2.3.] to Whom we speake: Secondly, What we say: Thirdly, That our words be few. All which as they are praise-worthy in an Orator, so in an Humble, Deuout, and Zealous Petitio∣ner: and conceiue you heere how prettily they are compri∣sed in these words, O God be mercifull, &c.

Some conceiue this part of my Text to be A Song, which if any grant, they must thinke withall that it will beare but a Dolefull Dittie: For though the first Note be raysed so high as to him that is aboue all Note, [ 1] God.

[ 2] Yet the second hath a more temperate stop, moued to a Meane, euen Be mercifull.

[ 3] And as for the third, all men will hold it to haue but an heany Touch, fitted for the Base, Me a Sinner.

But I am now to Say, and not to Sing, yea, to present vnto you, a Man of Mourning, and not of Mirth, and therefore I must hang vp the Harpe on the Willow, and wish you once againe to behold the Man; and that

• 1. Confessing:
• 2. Petitioning:
• 3. Condemning.

[ 1] First, behold him Confessing Gods greatnesse: as acknowledg∣ing in one word, both His Kingdome, and Power, and Glory for euer and euer. Ecce Fides therein, behold his Faith. Ob God.

[ 2] Secondly, behold him Petitioning Gods goodnesse; as assu∣ring himselfe, That that endureth yet daily: Ecce Petitio, there∣in see his Petition; Be Mercifull.

[ 3] Thirdly, behold him Condemning his owne wretchednesse, as knowing himselfe not onely Sinning, but euen Sinfull. Ec∣ce Condemnatio, Behold his damnatorie Sentence against him∣selfe, Mee a Sinner.

And now if we haue Faith, but euen as much as a Graine

of Mustard-seed; then let vs behold His Faith, who though a Sinner; nay, which is more euen A Publican, yet is he so faith∣full as to approach Gods presence, and to cry, O God. Ecce Fides, behold his Faith.

Oh quam Excelsus es Domine? sed Humiles corde sunt Sedes tuae, Oh God how excellent is thy name through all world? and yet thou beholdest the humble a farre off, and makest their heart thy habitation, of which my Publican being perfect∣ly perswaded he comes (though a Sinner) into the sight of his and our Sauiour and cryes, Oh God, whence learne we.

In all Crosses and Calamities, [Doct.] Distresses and Miseries whither to flye, euen vnto God onely, in Christ alone, for Comfort.

Looke on Dauid in all his Troubles, euen when his Eni∣mies oppressed him, when his Sinnes suppressed him, yea and when his Sorrowes could not almost be expressed of him, in al These whither went he? whither fled he? but euen vnto The Lord his God? He was so ignorant of any praying to Patri∣arch or Prophet, to any Saint or Angell, as that when he was euen Swallowed vp with Sorrowes he said, Quis mihi in caelis praeter te? &c. Whom haue I in Heauen besides Thee? or whom on the Earth in Comparison of Thee? Non enim est in caelo, nec in Terra, aliqua creatura quae mihi sufficiat pro beatitudine mea, &c. There is not in Heauen, neither can there be on Earth any creature that can content me for blessednes, but onely Thou Oh God: but what? None but God? what say you to The Holy Angells? why alas, They are but Ministring Spirits, Heb. 1.14 in whom there is no helpe without Thee Oh God: They haue in∣deede wrought wonders, but it hath beene through This Power, and for This his Glory, In quos tamen fiduciam non collo∣candum, illis non intendum, illos pro Rupe & Portione nostra non habendos monemur in Sacris literis: In whom though we must put no confidence, they must not be our stay, we must not esteeme them as our rocke or portion, as it is plainely pointed out in holy Scripture, yea but if not vnto Angells in Heauen what say you then vnto Men and Other creatures on Earth? Surely for Them I may also say: In his omnibus nulla fiducia ponenda est, That in all or any of them there is no confidence

to be put; as the word it selfe doth euidently and infinitely witnesse. Yea and whither else should The Sinner flie? Is there any-where so pretious Balme as in Gilead; are there in any place such skilfull Physitians as There? are the Lame healed any where so soone as in The Poole of Bethesda: no. neither is there any hope of Helpe for a Sinner but in his onely Sauiour, to whom he must call, and on whom hee must cry; Oh God.

Which if it be so, [Ʋse 1] learne yee then not to leane on Those Reeds of Aegypt, nor Staues of Rome, nor Pillars of Babylon, who say, That if thou beest smitten thou must flye to this Saint, or that Angell for Helpe and Saccour, which if we deny we shall pre∣sently haue a Romish Colt for to kicke at vs with his Heele, and call it Grauem Haereticorum errorem, A grieuous errour of He∣retickes; and marke his reason, which is as Strong as True; for it is confirmed by the Councell of Coline held in the yeare 1549. vnder Adolphus Archbishop of that Prouince, so that if there it were to be found it must needs be sound. Yea, but what will you say if that Iesuit did but speake without booke? Sure I am, that if any credit may be giuen to a Car∣thusian Collector of the Councells, euen to Laurentius Su∣rius, hee hath not one word thereof in all their Decrees; yet he to grace his margent with a Councell, will needes coun∣sell his Proselites, from them that neuer said it, That they should goe from their Creator to a Poore Creature: Oh, what are these but Doctors of Gentilisme? For among them you shall read of so many Gods, as that poore Atlas shoulders were not broad enough to beare them, as Neptune for Troy; Ʋenus for Cyprus; Minerua for Athens; Iuno for Carthage; Mars for Rome, &c. And hath not Rome now consecrated Oxen to S. Luke; the Pursse to S. Sythe; Horses to S. Loy; Teeth to S. Apolina; Swine to S. Anthony; the Throate to S. Basil? Yes, yes, it is euident, and which is much more Lamentable, euen their soules too, to no lesse then to some scores of Saints, as is apparant in their Romane Missals, and common Suffrages, with their Catechismes and bookes of Deuotion euery where to be seene, euen in English. But herein let them doe

as it shall seeme good in thè eyes of His Holinesse of Rome; but as for Ʋs and Our Children, Oh come, let vs Worship and fall downe and Kneele (onely) before the Lord our maker, saying vnto him alone, Oh God.

But againe, if we must so doe, [Vse 2] I maruell not a little at those that being in any straight or distresse, will presently runne to the Cunning woman of Endor with Saul, or to Baal-zebub the God of Ekron with Ahaziah; but take heed of such cour∣ses for feare lest Gods holy Angels Meete with your Messen∣gers, which shall assure you that you shall neuer either Pro∣sper or Recouer: Nay, which is worse, let him take heed That God doth not set his face against him, and cut him off from his People. Oh therefore take heede of going from the God of Israel, to the Idol of Ekron, from Samuel in Ramoth, to the Witch of Endor, from the Riuers of Samaria to the Waters of Damascus, from God to the Diuell, for surely for such an hey∣nous sin, God will bring an heauie Reuenge, and therefore with my Publican, rather cry, O God.

But in the last place let me hence admonish you of that which is vtterly a fault among some: that is, [Vse 3] That they will neuer fall to their Prayers, vntill they fall into grieuous Extre∣mities. Some if Heauinesse possesse them, they will get them into merry Company; yea, they will hang vp Care, and drinke downe Sorrow; All which when they haue done, they shall finde it doing them as much good, as cold water doth him that drinkes in the fit of his Burning Feauer: yea, euen as much comfort is there to the soule in such courses, as was from Dauids sweete Harpe, to Sauls vexing heart, which Eased him for a while, but afterwards tormented him euen to Death. These are but toyes, and can bring no solace to a troubled soule; for howsoeuer in time of our Security we la∣bour to smother and quench the Burning fire of a wounded spi∣rit by Externall delights, yet as last Affection will be silenced, and Conscience will pronounce sentence against vs, and that with so shrill a voyce as that the Deafest Adder shall heare it, and the merriest Companion shall say, that there is no way for the allaying of this spirit but one, euen by Going vnto the

right Humbly, and by Calling on his Name most Earnestly, and saying, Oh God be mercifull.

Oh but there is in me such Dulnesse of Flesh, [Ob.] and Heaui∣nesse of Spirit, there is such Vanity and Vexation, as that I am altogether vnfit for God, both weakenesse and wickednesse hath so compassed me about, and hembd mee in on euerie side, as that I dare not looke vp vnto such an one as God is.

This is indeed an heauie temptation, [Sol.] and such as out of it Sathan suckes no small aduantage, for by it he would bring vs to An vtter disuse of prayer, and so take from vs our best weapon that we haue in all our warfare: This was Dauids case for a while, who whilst he thought on God he was Trou∣bled, and when hee Prayed his Spirit was full of Heauinesse; yea, when hee awakened he was astonished, and could not speake: And why was Dauid so disquieted? Vel quia turbatus erat re∣cordatione peccatorum proquibus pio dolore cruciatur, saith Cas∣siodor; Vel quia videns iram Dei per ea excitatam, saith Lyra; Vel quia non habuit audaciam aliquid petendi à Deo praeconfusione, saith The Glosse: He was so sore troubled, either because of the remembrance of his sinnes, for which he was euen cruci∣fied with a godly sorrow in his soule: or because he saw the wrath of God kindled against him for them: or because hee had not the face to looke God in the face, because of the confusion that was before him; yea, but that he may be an ensample for vs to follow, see what hee saith, Verse 6. I cal∣led to my remembrance my song in the night, &c. &c. Yea, Vers. 10. I remembred (saith he) the yeares of the Right hand of the most High, v. 11. I remembred the workes of the Lord, his Won∣ders of old, and deuised on his Acts, v. 12. and out of this suckt he no small aduantage; Quia in haec cogitatione nullum est taedi∣um, nulla satietas, sed quantò qui plus hauserit, tantò plus dulcia sensu perquirit, saith Cassiodor: for in such thoughts as these he found no irkesomenesse, no tediousnesse, but by how much the deeper hee drew, by so much the more sweet hee found the comfort of it to his senses, yea, to his soule: And therefore in the greatest of the aboundance of thy griefe, poure out thy soule, and what thou art not able to expresse

in Words, make it vp in Sighes and Groanes; and as Ieremiah hath it, Let thine Heart cry it, though with Hannah, Thy Lippes onely are seene to moue: Oh so doe, and thou shalt see how it will moue the God of mercy, euen to Pitty and Com∣passion, doing vnto thee as thine heart desireth; which is, To be mercifull vnto thee. Ecce Petitio. Behold his Petition. Be Mercifull.

Oh verbum satis Breue, sed vehementer Efficax: Oh heere is a word wonderfull short, but maruellous effectuall, yea so effectuall as that our Sauiour himselfe puts to his Fiat, vers. 14. That he went away more iustified then the Pharisee. Ʋeritas dicit, Deus dicit. Iudex dicit. Truth speakes it, God saith it, yea, the ludge of all hath adiudged it, and therefore it is most sure.

If a man should come into the Church, and see these di∣uersities of behauiour in these two men: The Pharisee crake∣ing, and the Publican crying, whereto might he liken them? surely to nothing better then to the Corne in the Field, which the more Full it is, the more it hangs Downeward, but the Emptier it is, the Higher it is Exalted; euen so is it with these two men: The Former, like a light Eare, stands vpright, say∣ing, Oh God I thanke thee, I am not as other men, or as this Publi∣can, v. 11. Ecce superba iactantia, behold his proud boasting: But the Latter, like a Full Eare, stoopes downe, and cryes, Oh God be Mercifull.

Nulla praetendit Merita, nullas adfertexcusationes, sed se Pec∣catorem liberè confitetur, saith Salmeron, a Iesuite: He pretends not Merits (as they of their Synagogue doe) He extenuates not his sinnes (by making them Veniall as he himselfe doth) but hee freely confesseth them: Propitiationem petens, per quam sibi appropinquare dignetur, crying for Mercy, by which one∣ly hee might be esteemed worthy of approach amidst his Miserie. In the same streame runnes another, though other∣wise a Papist, saying; Non allego Merita mea, quae nulla habeo, sed prouoco ad misericordiam: I dare not pleade my Merits, for they are altogether none, but I will vrge thy Mercy, for that endureth for euer, and therefore I acknowledging my sin, Pardon, oh pardon mine iniquity, and be mercifull vnto

me a Sinner. [Doct.] Whence note—That (euen by the iudge∣ment of Papists) Mercy, not Merit, is the best of a Sinners Plea, in making suite against his sinnes.

The wounded and distressed Beggar when he would haue an Almes, doth not cracke of his Country, he stands not on his Gentility, but rather hee Opens his Sores, Lies in his Ragges, deplores his lamentable estate, and by these hee calls on the Passengers for pittie; so should it be with the Sinner, who is full of Sin and Shame, whose soare runnes and ceaseth not, who might euen Roare with Disquietnesse of heart, because of the Encrease of his iniquities; and what remaines then saue onely Obtestations, Obsecrations, Importunate entreaties, grounded vpon Grace, and all accompanied with an absolute disclai∣ming of all, sauing onely, The goodnesse of God. Bee Mercifull.

As from the Sunne, Moone, and other of the Planets, (which are as it were the Eyes of the world,) as by the Aspect of them, so many good things grow, as Gold in the Earth, and Grasse on it; yea, Gemmes, and Iewels, Hearbs and Flowers: So by Gods beholding vs in Mercy, Diuersa quae{que} bona in animis gig∣nentur, euery good and perfect gift are begotten in, and got∣ten to our soules, which may bring Comfort to the Consci∣ence, Ioy to the Heart, Solace to the Soule, and what can wee doe lesse, yea, or what else but cry, O God be mercifull?

And if this be so: [Ʋse.] Come downe then thou Crakeing Pha∣risee, and Boasting Iusticiarie, who yet dost stand in it, That there is something in thee for which thou art worthy to be heard; If there be so, then I pray thee shew it by these three ensuing signes, and then will I say, That thou art more wor∣thy then Other men are, or then this Publican.

• First, [ 1] if thou beest Free, and not bound of Dutie to doe that which thou dost, then Boast.
• Secondly, [ 2] if thou beest able, Of thy selfe, and By thy selfe, to doe what thou doest, then Boast.
• Thirdly, [ 3] if when once thou hast done Well, thou neuer after∣wards committest Euill, then Boast.

But who can thus doe? and therefore, Why Boastest thou

thy selfe? or rather why with Feare, Shame and Sorrow smit∣test thou not thy Breast, and sayst not, O God be mercifull?

Surely, if I might be thought worthy to make a President for them that haue any Suite into the Court of Requests, I should cast his Purposes into this Mould, and bring it in, in this Manner, Be mercifull: for as mercy is the inducement to be a suiter, so the maine ground of my Petition shall be mercy, the substance of my request mercy, and the scope and conclusion, mercy; and then I shall not feare, but that mercy being my plea, mercy shall be my Portion; for God can∣not but shew mercy, where the Need of mercy is felt, where the Desire of mercy is vnfeigned, and when the Suite of mer∣cy is importunate. And therefore I amidst Popish Merit-mon∣gers, who come with their workes, Ex Congruo & Condigno; for Price, Value, and Worth; and among our Hypocriticall Pro∣fessors, who also come with their Dista, stand off, For I am holier then thou; I, euen I, come & stand betweene them both, praying for Christs Propitiation, and saying: Oh God be mer∣cifull, for I am a sinner. Ecce condemnatio: Behold his Dam∣natorie sentence, Mee a Sinner.

Marke heere, that he doth not say, I am one that sinneth, as in the Concrete, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mihi Peccatori, Me a Sinner in the Abstract; yea, euen such an one in deed and truth, as the Pharisees reputed the Blinde man, Ioh. 9.34. Euen a man wholly borne in sinne.

What, such a Sinner? how darest thou then to approach This Presence? With what face canst thou come into These Courts? Doth not the Scripture tell thee, That God heareth not Sinners? Ioh. 9.31. how much lesse Publicanes, which are fitter for Harlots houses, Math. 21.31, then to be seene at Heauen Gates? For what thinkest thou, if Men will not cast Pearle before Swine, or cast Breade vnto Dogges, will God then (thinke you) shew mercy vnto Sinners? Oh I verily be∣leeue, That though hee will not cast them Pearles, yet they shall haue Acrons; though hee will not giue them whole loaues, yet shall they taste of his crummes: For hee that clothes the grasse of the Field, Feedes the Rauens, Shines with his

Sunne on the Euill; Shewers downe his Raine on the Vniust: Hee (I verily beleeue) will also be mercifull to me a Sinner; yea, and from this Humble Confession, I dare pronounce an Abso∣lution; saying, [Doct.] in the holy Apostles words; — That if we acknowledge our sinnes, he is Faithfull, and Iust to for giue vs our sinnes, and to cleanse vs from all our vnrighteousnesse.

Had this poore Penitent liued in Rome, or among the Ro∣manists of old, he had not so soone had either Iustification or Absolution: for besides his Contrition and Confession they would haue had Satisfaction, not by a Griefe onely, or by Restitution, which we hold both laudable, lawfull, yea, and necessarie too; but such Satisfaction would they exact as, Ex proprijs & ad aqualstatem, ac per hoc Iuste & ex Condigno satis∣facere possumus: As our owneact, whereby we may also satisfie according to the measure of equality, by the merit of condig∣nitie, as satisfying the iustice of Gods law violated. Oh such Sa∣tisfaction who can make? surely no man, which though wee cannot doe, yet let vs not cease to confesse humbly, and pray heartily: O God be mercifull to me a Sinner.

S. Gregorie was of the minde, that, Apud aures Dei vox va∣lida deuota confessio est: A lowly Confession was a lowd Peti∣tion in Gods eares. Abraham confessed, I am but Dust and Ashes, Gen. 18.27. Now saith one: As Ashes doe preserue and keepe in fire, so doth an Humble Confession assure Fauour. You see that The lower the Pit, the sweeter the water; and be we al∣so assured, That the lowlyer the Sinner, the more louing our Sauiour. Dauid did but say, I will confesse my sinner, and hear∣ken what is said further, Thou forgauest me the punishment of my sinne. Loe heere, Nondum pronunciat, sed solum promittit, & Deus iam dimittit: As yet hee doth not confesse but he saith, I will confesse, and yet God forgiues: Nondum est vox in Ore vt Confessionem exaudiat Homo, sed & Deus audit: As yet what hee meanes in his minde, is not come to his mouth, but before his confession is heard of men, his petition is granted of God.

An other patterne of his readinesse herein haue we in the Parabel of the Prodigall, wherein you can no sooner heare

the sonne; saying, Ego surgam, I will arise, but you may also see, that Pater Surgit, the father doth arise: notably figuring vnto vs how gratious the Lord is, and how ready to forgiue: oh blessed soule wherein Mercy and Truth so meete together and kisseth each other; for here is Truth in the Sonne, and therefore the Father meets him with Mercy. Nay if you note that which is recorded ver. 20. you cannot but say with S. Bernard: Non pari vbertate fluunt Amans & Amor; Sponsus & Sponsa; Creator & Creatura; non magis quám Sitiens & Fons: that as there is great difference betweene the flowing of the Ocean, and of a little Riuer, and there is great odds betweene that which the thirsty man drinkes, and that which the foun∣taine hath to giue him; so is there betweene the creature lo∣uing God, and God who is loue it selfe: come therfore and let vs all stoope in humilitie, and he will raise vs in Mercy, let vs confesse that we are Sinners, and he will surely raise vs vp a Sauiour.

A Sinner? who confesseth not this? and if This be enough, who hopes not to be a Saint? yea, but I wil say of the Confessi∣on of our times as S. Iames did of Petitioning in his time; Yee Confesse, but yee Confesse amisse; you say for the generall That you are Sinners, but you cannot abide to say, where in Particulars; oh those Pierce, and Dart Deepe. That all haue erred and strayed like lost Sheepe, the whole congregation will confesse; yea, but if the Minister shall say wherein, as naming the peoples Simplicity, or Sensuality; their Enuie, or Ignorance; their Pride, or Couetuousnesse; you would be ready to say, That That were too much; yea, That some hold vnnecessa∣ry, since Auricular Confession grew out of date; which manner of confession, the Popish Priests made a Bawd to their owne lust; (as if because that is not required that we make confessi∣on of our sinnes who cannot helpe vs, we might conceale them from God before whom our consciences may accuse vs) but hearken to the Wise-mans sentence, which mee thinkes is heauy: Hee that Hideth his Sinnes shall not prosper; but he that Confesseth and Forsaketh them shall haue Mercy. Dum Agnos∣cit Reus, Ignoscit Deus, Whilst the Guilty Confesseth, the God of Mercy pardoneth.

Yea, but then it must be on good conditions too, for tis not euery Confession that will bring Remission. Know you ther∣fore that the conditions of this present Obligation is such▪ that if it be,

• [ 1] 1.Faire.
• [ 2] 2.Feeling.
• [ 3] 3.Free.
• [ 4] 4.Full.

Then it is a well-conditioned-confessi∣on indeed.

[ 1] First, I say it must be Faire, that is, Pura & Simplici Intenti∣ons, with a pure and simple intention. Teipsum ostendens, non Alios: Shewing of Shrifting thy selfe rather then others.

Secondly, it must be Feeling: that is, such an one as ari∣seth [ 2] out of either the weight or wickednesse of our sinnes, in the feeling of either of which, wee are forced to confesse with Teares, That they are weighty, and wearisome.

[ 3] Thirdly, it must be Free, not Forced or Constrained, either by Mans Lawes, or Gods Iudgements, as they that by Plague or, Penurie, by Sickenesse or Sting of an euill conscience, haue had their sinnes extorted from them. No saith S. Gregory, Confessio extortafacit crimen, acknowledgment enforced proues faulty, tis not Freewill offering, and therefore not regarded, nor re∣warded.

[ 4] Fourthly, it must be Full, not vp to the Lips alone, but full to the very Heart, which consists not of a particularizing of some of our faults, or culling out of our chiefe transgressions, with Termes of Generall acknowledgement, but euen with a Ripping vp of the Specialties: saying with Dauid, This euill huae I done: With Paul, I was a Persecutor, a Blasphemer, an Op∣pressor. Oh, better were it that we did euen set our sinnes in Order by an Humble Confession, then suffer God to set them in Order by a dreadfull remuneration, come therefore and let vs take the counsell of Mellifluous Bernard, which is this:

• [ 1] 1.Vide vnde veneris, & Erubesce:
• [ 2] 2.Vbies, & Ingemisce:
• [ 3] 3.Quòvadis & Contremisce.

• [ 1] First, looke from whence thou art, and be Ashamed.
• [ 2] Secondly, where thou art, and be Grieued.
• [ 3] Thirdly, whither thou must, and be Terrified.

These be the Pathes of a Penitent, which will no longer liue like a Publican: like a notable and notorious Sinner, but like an holy and religious Saint.

But doth my Publican confesse, [Ʋse 1] and plainely say, That he is a Sinner, Oh where then shall appeare those that are as no∣tably notorious as He, and yet are found either to Conceale, or to Excuse, or to Extenuate, or to deny; or, which is worst of all, to defend their sinnes? Of any of which, if any that heare me this day be Guiltie, I beseech them in Christs steed, that as they hope for Absolution, so they would come to Confession: For hereby you shall.

• ...Bring Glory to God. [ 1]
• 2. Confusion to Sathan:
• 3. And Peace to your owne Soules. [ 2.3.]

Come wee then to Gods house right earely, and right humbly, and when we pray, let vs shew rather Ʋulnera, then Munera, our wounds, then our worth; our Misery, then our Brauery, our Ragges then our Robes: for which though the World con∣demnes vs for Puritanes, yet if Christ doth commend vs for Penitents it matters not much; for hereby we shall haue Glo∣ry after our Shame, when as they shall be ashamed of their glory. Let vs remember once againe what we are, euen Stewards, and let vs not forget, That we must render an Ac∣count of our Stewardship: Codex ergo Rationum conscribendus est; It were well therfore that a count-book were kept, Hic codex conscientia nostra est, &c. and this booke is our Conscience, wherein our sinnes both great and small should be written, that there they may be viewed, and being viewed they may be confessed, and being confessed they may be lamented, and being lamented they may be pardoned, and being pardoned, we may be Euerlastingly comforted: All which that we may haue, let vs take to vs this Peerelesse Patterne, and with him come vnto God. 1. In Feare, standing a farre off: 2. With Shame, Not lifting vp our Eyes to heauen: 3. With Sorrow, Smiting our Breasts: 4. With Confession and Petition, Saying, O God be mercifull to me a sinner. And the Though our sinnes were as

red as scarlet, they shall be as Wooll; though they were as crim∣son, they shall be made as white as snow. For we shall be cleansed with his Bloud, arayed with his Garments, graced with his Ver∣tues, and glorified for his Names sake. All which holy Father, grant vnto vs in Iesus Christ: To whom with Thee and the Holy Spirit be rendred and ascribed all Honour and Glory, Power and Praise, for euer and for euer∣more, Amen, Amen, Amen.

Notes

• Plato.
• D. Boyses Post. in Domine 11. post Trin.
• 1.2.3.
• Prima pars.
• Ludouic. Granat. ex Aug Confess.
• 1. Cor. 6 19. Reuel. 3.10
• Psal. 7.3.2••.
• Lira in loc.
• Heb. 1.14.
• Fabritius in Psal 73.25. fol. 648 in fol.
• Reuel▪ 19.10.22.9. Psal. 62.9.146.5
• Prou 3.5. Ier. 9.24.17.7.
• Mazarinus Iesu∣it, in Psal. 51. Concio 125. fol. 250.251. in 4••.
• Vide Lauren. Surius. Tom. 4. à fol 833. ad 856.
• Juuenal. in Satyr.
• Mazarinus vbi supra. fol. 126.
• Benedicti fon∣tis. Secundum vsum Sarum. fol. 15 16. an. •• 604. Letania Rom. in Com. Suffrag. fol. 85.86.
• 1 Sam. 28.7.8 2 King 1.2.3.
• Leuit. 20.7.
• 1 Sam. 16.16.23. 1 Sam. 31.4.5.
• Psal. 77.3.4.
• Franciscus de Puteo. Aurea ••ate••a in loc.
• Vers. 6.
• Vers. 10.
• Vers. 11.
• 12.
• Cassiodorus in loc.
• Lam. 2.18.
• 1 Sam. 1.13.
• 2^da. 4^tae.
• Diez. Lusitanus in Loc.
• August. in loc.
• Tho. de Trucille. catena post in loc.
• Alfons. Salmer. in loc. Tract. 32. à Sect 13. ad 17
• Ibid.
• Lud. Granat. in loc. Concio 1.
• Diez▪ Lucitan. Summa Praedi. Tit. Misericord.
• Tho. Aquin. 1^ma▪ 2. quaest. 114. Ar∣tio 3. Reynerius Sum∣mae sub Tit. Me∣ritum cap. 5. Rhemists An∣not. in Rom. 8.18. Annot. 5.
• 3^•a. 4^tae.
• Hugo Card. Alfons. Salmar. Gorran. in loc. Ioh. 9.34.
• Ioh. 9.31.
• Math. 21.31.
• Math. 7.6.
• Math. 15.26.
• Math. 6.26. Math. 5.45. Psal. 147.9.
• Ioh. 1.9.
• Concil. Trid. Sess. 14. cap. 9. can. 13.14. Cassand, de Con∣fess. Artic. 12. Tollet. Ies. Insti∣tut. l. 3. c. II.
• Bellar, lib.4. de Poenit. c. 7.
• Greg. Moral. 26.
• Gen. 18.27.
• Psal 32.5.
• Cassiod in loc.
• Luke 15.18.
• Ver. 20.
• S. Bern. in Cant. Ser. 8.
• Iam. 4.2.
• Pro. 28.13.
• Aug de Verbit Dom. Ser. 36. com. 10.
• S. Bernlin specu∣lo Monachi.
• Bern. vbi supra. Ludol. de Sax. de vita Christi pars 1^ma. cap. 41.
• Greg. Epist. lib. 5. cap. 44. Indictib. 14. fol. 393.
• Psal. 51. 4. 1 Tim. 1.13.
• Psal. 50. 21. Bernard.
• Isodor. Sum. cap. 14.
• Isay 1.18.