Mans Active Obedience, Chapter 32
CHAP. XXXII.
Of the ſeuen atendants on godly ſorrow, in the heart of euerie true conuert and vnfained beleeuer.
GOdly ſorrow, being the ſorrow of true conuerts, and of vnfained beleeuers, that on the other ſide cauſeth life, for it couſeth true repentance, which is called repentance vntounto life; and it cauſeth not a ſingle and bare kind of repentance alone, but a repentance richly furniſhed with ſuch graces as are moſt fit, and found to bee moſt meete to bee her attendants; and they are reckoned vp by the Apoſtle to bee ſeuen in number, which wee know makes a perfect number, all which are brought forth, and ſet eueryevery one in her place and order, as ſo many maidens of honour, to giuegive their attendance, to accompany and waite vponupon their Lady and Miſtris, true and ſauing repentance; which among many other vertues taketh place before them, and ſitteth as a great Princeſſe, and chiefe Lady of honour, whom the reſt are to giuegive much way vntounto, and dulie to attend vponupon. Now godly ſorrow marſhalleth in all theſe graces, as which procureth and cauſeth them all, the Apoſtle ſetteth it out as a very generous grace, and fruitfull vertue, hauing a goodly traine following her, and a very fruitfull offſpring, and generation of other graces that ſpring out of her, and are produced by her.
The firſt grace mentioned by the Apoſtle, which groweth out of godly ſorrow, and is cauſed thereby, is care; and that not an ordinarie care, after an ordinarie manner taken, but a ſingular and very ſpeciall care eueryevery way notable and remarkeable: as the words vſed by the Apoſtle to ſhew and ſet it forth by, doe plainely import, that it was a care worthy the marking and looking vponupon, when hee ſaith, behold your care; and not ſimply your care, but what a care; with a new riſe, and as it were a double vye: both words ſhewing, that it was a very great and extraordinarie care, that they were now ſeene to hauehave, after they had once ſorrowed thus godly. So long as men hauehave not the ſight and knowledge of their ſinnes, and hauehave not the ſenſe and feeling of their ſorrow and griefe for them, they abide ſecure and careleſſe, and are troubled with nothing: but when their hearts are thorowly once pierced and wounded with ſorrow for them, then they begin to beſtirre themſelues, and to looke about them, then they begin to take care for the buſineſſe, how things may bee remedied, that are ſo much amiſſe; how they may get out of Satans clouches, of whom they hauehave been held faſt as priſoners ſo long; and when, as poore priſoners, they hauehave ſcaped out of the hands of a rough and cruell Iailor, to care and take heede neuer to come into his fingers any more. And ſince by grieuing Gods ſpirit, we hauehave been thus grieued our ſelues, to hauehave care to ſhew our ſelues more tractable euer after to follow better his guiding, and the leading of his hand. The word that is vſed, may ſignifie ſtudie, earneſt labour and diligence, which they vſed toforeign correct the fault, and take away the ſcandall: it was not an idle thinking, but a deepe weighing and laying matters together, and as it were a beating of their braines with an earneſt ſtudie and care about thoſe things. So that where godly ſorrow hath been firſt wrought, for offending God by our ſinnes committed, that ſorrow will breede and bring in this caring, this ſtudying and euer taking thought about the matters of our ſaluation, how God that hath been ſo offended, may againe be pacified: how his anger that is kindled, may be quenched and be cauſed to ceaſe: what we are to doe that we may be ſaued: what courſe we may take to pleaſe God better. It breeds in vsus care to ſhunne all ſuch occaſions, as by which we were drawne to fall into ſinne before, and care to vſe all good meanes, without neglecting any, whereby we may be confirmed in our better ſtanding, and kept from falling for afterward. In whom ſuch a care is not found to be wrought and follow vponupon their ſorrowing for ſinne, their ſorrow is vnſound, and they themſelues are farre from repenting truly, for they are not come yet to the firſt ſteppe that ſhould leade to the ſame.
The ſecond grace, cauſed by godly ſorrow, was a cleering of themſelues: and that too, in a notable manner: for of all theſe ſeuerall graces, the Apoſtle vſeth the ſame words, to ſhew they were all very remarkable in them. Behold (ſaith hee) what a care! behold what a cleering! Giuing all to vnderſtand, that theſe graces were right and of the beſt kinde, and were in a very notable and excellent degree found to be in them. Now the word may ſignifie Apologie, or defence of a mans ſelfe, whereby hee may be excuſed. This cleering of themſelues, was rather by a free acknowledging of the fault, confeſſing of the action, asking merciemercy for it, by ſuing out a pardon to hauehave it forgiuen, and they that way to be cleered and diſcharged, when the action is once withdrawne, the contrcuerſie taken vp, and the ſuite ſo brought to an end: then for them to ſtand vponupon poynts with God, in holding plea with him, to make that either nothing or leſſe then it is, made by God himſelfe, in his declaration that hee hath drawne and put in againſt them. If a child hath offended his father by euill doing, and his father knowing it, ſhall call him to an account for it, it is not for the childe to goe and ſeeke how he may excuſe himſelfe, by laying it vponupon ſome others, by telling this or that lye vntounto him, for that will but more offend him: but his way is, to downe vponupon his knees, to confeſſe plainly the fault, to ſhew his griefe for it, and to craue to hauehave it forgiuen. This will ſooneſt purchaſe pardon from his father, and ſo being forgiuen, he goeth away cleered of the fault. This cleering, the Apoſtle mentioneth twice in one verſe in the ſame place, and maketh it to be the laſt and bleſſed effect, which all theſe graces (together where they are found to be wrought) will at the length bring foorth in him that truly doth repent: and that is, they will cleere him from all his ſinnes. There is no better cleering to bee got from ſin, then by ſoundly repenting: that will cleere him before God, who harh promiſed to pardon all the ſinnes of ſuch, to take away all their iniquities, to couer their tranſgreſſions, and neuer to remember ſuch their ſinnes any more; in ſuch ſort, as if they ſhould be enquired for, they ſhould not be found, and if they ſhould be asked after, there ſhould be none: now if God doe iuſtifie, who ſhall condemne?
Repentance is the beſt way of cleering any ſinner in like manner before men: who if he be once found to hauehave truly and ſoundly repented indeed, and to hauehave giuen that ſatisfaction, which in ſome caſes is neceſſary to be giuen: then let his ſinne hauehave been neuer ſo grieuous, they ought to forgiue it, to cleere him of it, and to vpbraid him no more by the ſame.
Sound and true repentance is the beſt way of cleering any ſinner, and of defending of him againſt the ſtrongeſt accuſations that ſinne it ſelfe or Satan can lay in againſt him: for though they can iuſtly lay to his charge that he hath done ſuch a ſinne, yet hee can as readily cleere himſelfe againe from that accuſation, by anſwering that hee hath vnfainedly repented for that ſin, and obtained pardon for the ſame, which hee hath readie to ſhew for his lawfull diſcharge, againſt all that liſt to challenge him, or call him further into any queſtion. The ſinner that hath truly repented for his ſinne, hath alwaies ſuch an anſwere as this to make vntounto Satan, euen when he is moſt troubleſome vntounto him: for ſuch ſins as cannot be vndone, he may ſay vntounto Satan, Tell me not what I hauehave been, and what I hauehave done; but what I am, and what I doe, and what I would doe: I was a rebellious ſinner, but I hauehave obtained grace truly to repent and to leaue my ſinne, ſoundly to be conuerted and changed from that I was, and now to become a new and another man, I am no more what I was, and I would yet be better then I am. There is a double kinde of cleering away ſinne: there is a cleering of the guiltineſſe of ſinne by pardon for the ſame: and a cleering away of the filthineſſe of ſin, by purging and cleanſing ſinne away. He that hath committed ſinne, as well open before men, as before God, is to ſeeke to cleere himſelfe, as before God, ſo before men, by free acknowledging of the ſame, humbling themſelues for it, and ſhewing themſelues to hauehave truly repented of it.
The third grace, cauſed by godly ſorrow, is indignation. This followeth godly ſorrow, that men are ſet in a chafe, and put into a heate with feruent anger and indignation againſt their ſinnes, and themſelues, for committing of them, to make them fret in their mindes, to be at defiance with ſin, and fall out with themſelues for being ſo groſſely ouer ſeene; and as men when they are angrie one with another, they will not ſtick to fall a railing one vponupon another: ſo are they ready to giuegive themſelues hard tearmes, to ſay, What a beaſt was I? what a foole thus to be ouerſeene? how was I bewitched? I think I was mad, as Paul ſaith, he was mad in raging againſt the poore Church. Yea how impatient ſuch hauehave bin with themſelues, hath bin made to appeare by ſome outward geſtures, of ſmiting their bands on their thigh, tearing their haire of their head, and from their beards, rending their garments: whichEzra. 9. 3. ſheweth they could not keepe quiet with themſelues. And as for their ſinnes, by which they hauehave offended God, there is nothing ſo deadly hated and abhorred of them, as are they: they can neuer more abide them, their blood riſeth, and their hearts ſwell againſt them where euer they ſee them. Neuer did Amnon more loath Thamar, 2. Sam. 13. 15.after he had ſatisfied his filthie luſt with her, when he could not abide her preſence any longer, but commanded ſhe ſhould be thruſt out of the doores, and the doores bolted againſt her that ſhe might come in no more, inſomuch, as it is ſaid, the hatred wherewith he then hated her, was greater then the louelove was wherewith hee had loued her before▪ then theſe true penitent ſeruants of God do loath and abhorre moſt thoſe ſinnes, which before they were knowne to hauehave loued beſt, ſo as they cared not if they neuer ſaw their faces more: and it is an endleſſe vexation and torment to their conſcience but to thinke of them, and of the vile euils that they hauehave cōmitted with them, ſo as they can hauehave no reſt, till they hauehave rid them away out of their ſight, thruſt them out of the doores of their hearts, caſt them out of their hands, as things moſt loathſome that cannot longer be abidden, and in deteſtation of them, bid them get them hence, barring vp all paſſages ſo to keepe them out, as there may be no place left open, by which it might be poſſible for them, returning, euer to get any entertaiment there againe. Their angrie carriage towards their ſinnes that hauehave deceiued them moſt, is not vnlike the rage of ſome men, when they come once to ſee how they hauehave been oft abuſed and vndone by filthie queanes and harlots that hauehave enticed them, they then grow impatient, and can no more abide them, they are ready in defiance of them, to ſpit them in the teeth, to ſlit their noſes and giuegive them whores markes, and ſend them away diſgraced, that none may euer more be deceiued and abuſed by them, but know them what they are. So doe theſe deale with their ſinnes, they doe not only loath them themſelues, to ſpit in their faces, thereby to ſhew in what degree they doe abhorre them; but they caſt all the ſhame and diſgrace vponupon them they can, to make others in like ſort to loathe them, and not to be deceiued as they hauehave been by them; they ſo brand and marke them, that al may be warned to take heed of them, and not to indanger themſelues to bee miſchiefed and ſpoyled by them. This is that which the Prophet ſheweth ſhall be done by the people, when they are once reclaimed out of their way of erting, and ſhewed the right way they were to take and walke in; he ſaith, they ſhould not onelyonly leaue worſhipping of grauen Images, care no more for them, and doe them away: but ſhew their indignation againſt them, by defacing them, ſpoiling the couerings of them, teare and rend their golden ornaments, defile that Iſai. 30. 22.that was about them, and then caſt them all away as a menſtruous cloth, with words of greateſt abhorring and defiance ſpoken vntounto them, when they ſhall ſay vntounto them, Get thee hence. This is that feruent anger and indignation that is cauſed by godly ſorrow, in the hearts of them that doe truly repent, againſt all their ſinnes which they hauehave committed, and wherewith God ſo much hath been offended.
The fourth grace cauſed by godly ſorrow, in the heart of him that is truly penitent, is feare, a grace that is contrarie to ſecuritie, prophaneneſſe, and all contempt of God. This feare, ſo it be vnderſtood of a holy feare, ſuch as may beſeeme a true ſeruant and child of God to hauehave, may bee carried as farre and as wide as you will, it hath included vnderunder it all that is to bee feared: for he that is thorowly touched and wounded in his conſcience with godly ſorrow, cannot abide careleſſe any more, nor remaine voide of much trembling and feare; fearing for that that is paſt, and cannot bee vndone, what miſchiefe and harme may grow thereupon; fearing for that which through the hidden corruption of nature may be fallen into and committed, yet worſe then that which hath been done, if grace be not in time begged and ſought of God for preuenting the ſame; fearing leſt by this his falling into ſinne, God ſhall now be diſhonoured, his truth ſlandered, the Goſpel diſgraced, the holy profeſſion euil ſpoken of, and brought in contempt: fearing leſt his example in ſinning, ſhould imbolden others vntounto euill doing, and ſhould lye as a ſtumbling blocke in the way, to cauſe others to fall; offending the weake, grieuing the good, and opening the mouthes of the wicked to blaſpheme: fearing Satans malice, leſt he doe againe aſſaile him, and ſet anew vponupon him: fearing his owne frailtie, leſt he ſhould againe bee ouercome: fearing leſt God being diſpleaſed with him, ſhould with-hold his grace from him; and leſt being left to himſelfe, he ſhould let the ſpirit be quenched in him, and the ſparkles of grace die out, that were ſo lately but new lighted and kindled in his heart. There is nothing that he may not in ſome ſort feare of the things that are to be ſhunned, and which he ought to be carefull euermore to preuent all that he can; according to that, A good man feareth alwaies; and that is the beſt way to cauſe him to depart from euill. Many labour to put away this feare, but then they put away that which ſhould breed their ſafetie, and their beſt ſecuritie in the end: in this doing they lay the raines vponupon the necke of their owne luſts, being without feare to bee carried by them which way they take liking; and then they were as good ride vponupon a wild colt without a bridle, there being no bridle to keepe men in from ſinning, if the feare of God be not found to be in them: the feare of a wounded conſcience is whereby they forecaſt all the worſt things to themſelues, and labour to preuent them.
The fifth grace which godly ſorrow cauſeth in the heart of him that is truly penitent, is deſire; which is a grace contrary to that dulneſſe and dead-heartedneſſe, that ſluggiſh and careleſſe negligence, that is vſually found to be with them that are neuer troubled about the eſtate they abide in; and therefore they ſeldome or neuer are moued with any thing; they hauehave dead hearts and feele nothing; and their deſires after goodneſſe are as dead as their hearts, ſo as they care for nothing. But a poore, grieued, and humbled ſoule, that is ſtrucken and wounded in his conſcience with the guilt of his ſinne, hee is made of deſires, he hath nothing but deſires in him. The Hart that is chaſed, deſireth not more after the water brookes, then his ſoule is a thirſt for God, euen for the liuing God, that he might ſee the light of his countenance lifted vp vponupon him, and ſo be receiued into his louelove and fauour againe. How doth his ſoule open it ſelfe in deſire unto God after reconciliation with him, for the obtaining of pardon for his ſinne, and that he might be refreſhed with his mercies right ſoone; euen as the thirſtie and dry ground when it is chopt and dry gapeth and riueth for want of raine, till it may be moſtened and refreſhed with ſhowers from heauen. What is there more in the longing deſire of his heart for afterward, then to cry out with Dauid, Oh that my waies might now be made ſo direct, as I might henceforth keepe the Commandements of God alwaies: and that a new heart might be giuen, and a right ſpirit renewed in him: that he might hauehave ſtrength to withſtand tentation the next time; and that meaſure of grace giuen him, as by which he might be able to ouercome his chiefeſt corruptions, denie himſelfe, bring vnderunder due obedience the rebellion of his will, and rule better his vnruly affections; that his life may be ſo reformed, as God may be wel pleaſed, the Church better ſatisfied, he may hauehave more peace, and ſound comfort in his heart. Theſe, and the like, are the holy deſires which a godly ſorrow will cauſe in that heart wherein it is once wrought. Such will complaine they cannot pray as others, remember Sermons as others, preuaile againſt their ſinnes as doe others: but they hauehave deſires to doe all theſe; and ſo they being of the number of them, whoſe deſires are ſtill vntounto goodneſſe, and who are euer hungring and thirſting after righteouſneſſe; they therefore are pronounced by Chriſt his owne mouth to be bleſſed, becauſe ſuch (in the end) ſhall vndoubtedly be ſatisfied.
The ſixth grace which godly ſorrow cauſeth in the heart of a true penitent, is zeale; which is ſomwhat more then is deſire; for it is deſire intended and encreaſed. This zeale is occupied either about that which is good, with great and feruent deſire after a moſt earneſt manner for louing of it, and hauing it better practiſed: or about that which is euill, with like deſire to hauehave it ſhunned and abhorred. It is a moſt earneſt affection of the ſoule, which cannot be kept in, but breaketh through all, and bewrayeth it ſelfe: it is a feruency of ſpirit, ariſing of a mixture of louelove and anger, cauſing men, with all earneſtneſſe, to ſtand for the truth, and the maintenance of goodneſſe, piety, Gods worſhip and honour, and all things that may make for the furtherance and aduancement thereof. And on the contrary, ſo to be filled with griefe, diſpleaſure, indignation, and holy anger, to ſee God diſhonoured, and the truth wronged, or goodneſſe any way to bee diſgraced: as Gods ſeruants hauehave not been able to endure theſe things, but their zeale about them hath euen conſumed them: as Dauid profeſſed, that his zeale had euen conſumed Pſal. 119. 139. 136.him, becauſe his enemies did forget Gods word. A true conuert then, that is thorowly penitent for his ſinnes, whoſe ſoule melteth within him, and (as it were) droppeth away Pſal. 119. 28.with heauineſſe for his ſinne, where he thinketh how God hath been diſhonoured by him, what euill he hath done by the ſinne he hath fallen into. How doe his eyes guſh out with riuers of teares, when he conſidereth of theſe things? his zeale compelleth him ſo to doe, hee can doe no otherwiſe. And as he is thus troubled about his owne ſinne, ſuch is his zealous hating of ſinne whereſoeuer hee findes it committed and done, as his ſoule within him, is vexed and tormented; as was Lots from day to day, in ſeeing and hearing mens outrage in wickedneſſe, and all the abominable and filthy words and deeds of vngodly men; on the other ſide, how is the heart of ſuch a one inflamed with the louelove and zeale of the glory of God, what a burning deſire hath he, that as God hath been diſhonoured by him through his falling into ſinne, ſo hee might now bring ſome glory to his name, by his riſing againe from the ſame, and by doing of things worthy of amendment of life, labouring to keepe the commandements of God, with zeale as hot as fier? what an earneſt care hath he ouer the good of his brethren, leſt any of them ſhould be hurt by his example in ſinning? how ready is he found to be in his true zeale to God, and louelove to ſo many as he that way hath wronged, to make them the beſt mends he is able, and to giuegive them any ſatisfaction? he ſtands not vponupon his credit among men, how that may be hindred, neither cares hee for worldly ſhame, ſo hee may be ſure God may be honoured and well pleaſed by him. He hath burning in his breaſt ſuch a fier of ardent zeale, as ſoone will conſume all ſuch traſhie counſell, if any ſuch ſhould be giuen, ſo to let and hinder him, and bring it ſo to nothing, that as nothing it would be eſteemed by him.
The ſeuenth and laſt grace mentioned by the Apoſtle, which godly ſorrow cauſeth in the heart of him that is truly penitent for his ſinne, is reuenge. All the other things being done, it doth not yet content a true penitent perſon; he will not forgiue himſelfe, though God ſhould forgiue him: he would not ſpare his ſin himſelfe, though God ſhould ſpare him for it, and neuer at all be found to ſmite him. The reaſon why he is thus implacable and vnappeaſable towards his ſinne, is, for that he knoweth hee hath not the like enemie in all the world beſide (no not excepting the very diuell of hell himſelfe, with all his malicious working) that poſſibly could doe him the like hurt and miſchiefe, as his ſinne alone, either hath, or might hauehave done: which ſo long as it is ſpared by vsus, and no execution ſeene to be done vponupon it, that ſinne is all the while in hand with doing that againſt vsus, as may become our vtter vndoing: for enough is done by it, ſo long as it is contained and maintained, as may caſt vsus out of Gods fauour for altogether, and cauſe the Lord to take no more delight nor pleaſure in vsus, but to hide his countenance, and to withdraw the louelove of his heart, and his fauour from vsus; yea, to incenſe his anger, and cauſe the fier of his wrath to flame out vponupon vsus: enough is done by it, to ſet Gods Angels and men againſt vsus; yea, the diuels of hell alſo, and all other the creatures with them, to become miniſters of God his vengeance, to doe execution vponupon vsus, becauſe we hauehave not done execution vponupon our ſinnes, that they might not hauehave ſtirred vp ſuch diſpleaſure and wrath againſt vsus. What child would not be reuenged of ſuch a miſchieuous and ſpitefull enemie, as is neuer ceaſing to ſet his father againſt him, ſo as hee can hauehave no countenance at his fathers hands when he commeth before him, but is the cauſe why the father looketh with a moſt irefull countenance vponupon his ſonne, and is euer frowning and bending his brow vponupon him, in ſuch ſort as is intollerable, and cannot be abidden; yea, is euer vponupon the point of diſclaiming him to bee his ſonne, and ſo for altogether to diſ-inherit him? All which is done by ſinne againſt eueryevery party offending. Who could euer endure the miſchieuous working of ſuch a ſpitefull enemie and malitious make-bate, as will be ſure to worke a mans vnquiet at home, and ſee that hee ſhall hauehave no long peace nor reſt abroad, but is euer running to the Iuſtice, often to the Councell, to hauehave him vp to the Starrechamber; yea preferring to the King himſelfe many and grieuous complaints againſt him, for which, warrants are ſtill out for him, to fetch him coram, that he can neuer reſt nor abide in quiet by him; if ſuch an enemie could be knowne, would not a man bee prouoked rather to die vponupon him, then not to bee reuenged on him to the full? But ſuch a deſpitefull enemie hauehave we of ſinne, which ſetteth all that it can againſt vsus, it being the greateſt makebate that is in all the world, putting vsus to more trouble, then doe all the enemies we hauehave beſide. It is the onelyonly cauſe wee can hauehave no peace nor reſt in our conſciences at home, becauſe it euer leaues there a ſting of guiltineſſe behind it, which neuer ceaſeth to torment vsus. It breedes vsus al the trouble, the moleſtation and the griefe, which we at any time doe meet withall abroad; that is euer crying in the eares of the Lord againſt vsus, the cries thereof ſtill going vp to heauen. Whence it commeth, that wrath oftentimes goes out from God, and then whole armies of ſorrowfull troubles, afflictions, croſſes, loſſes, ſickneſſes, paines, diſeaſes, and death it ſelfe, are ſent out againſt vsus, and come vponupon vsus, as miniſters of his vengeance, to execute ſuch iuſtice as is meet for ſuch offenders. Will any one then maruell, that a true penitent perſon that hath been much humbled, and whoſe ſoule hath thorowly ſmarted for his ſinne, ſhould carry ſuch an vnappeaſable hatred againſt it, and be at ſuch deadly fewd therewith, as nothing can turne, nor ſtay him from taking vengeance to the full vponupon the ſame, ſeeing by reuenging his ſinne himſelfe, he knoweth he ſhall ſpare God a labour, who1. Cor. 11. 31. then will bee reuenged thereof no more. Therefore is it that you ſhall ſee true penitent perſons take the whip and rod into their owne hands, and whip their ſinnes ſtarke naked; not after a Popiſh faſhion, with opinion of meriting for the ſame: but after a child-like faſhion, that mourneth before his father, whom he hath wronged and wounded when hee knew not what hee did, as one that was for a time beſide himſelfe, and looking vponupon him whom he hath ſo pierced: and being in bitterneſſe before him, catcheth hold vponupon the inſtruments and weapons by which all the miſchiefe hath been done, and then throweth them as farre from him as poſſibly he can, that he may neuer ſee them more. Thus doth a poore grieued ſoule (that is euer mourning before God for the offence that he hath done againſt him), flie vponupon the face of his ſinne, and rending his heart with griefe within, and tearing his garments for ſorrow without, ſetting his hand vponupon his ſinne, wrecketh all his anger vponupon the ſame, tearing it into a thouſand pieces, and rending it all to fitters: pulling out his right eyes, cutting off his right hands, martyring the whole body of ſinne, and maiming all the members of the old man; till that as his ſinnes hauehave crucified Chriſt, hee may ſee them alſo crucified, and to hauehave breathed out their laſt life breath. A notable example of zeale in taking vengeance vponupon ſinne, and of ſeeing execution to be done vponupon the ſame, and that to the full, we hauehave in Moſes the man of God, who otherwiſe was the meekeſt man vponupon earth: this Moſes when he was come downe from the Mount, and ſaw the Calfe they had made, and their dancing about it; it is ſaid, his anger first waxed hote, and he cast the Tables out of his hand and brake them beneath the Mount: and then be tooke the Calfe which they had made, and burnt it in the Exo. 32. 19. 20. 26. 27. 28.fier, and ground it to powder, and ſtrowed it vponupon the water, and made the children of Iſrael to drinke it; that if they would hauehave it againe, they might no more plucke it off their eares, but goe and rake it out of their bowels. All which was done for the greater deteſtation of their ſinne, and of that their vnſufferable abomination, which hee thus found to hauehave been erected and ſet vp by them. And yet not ſatisfied herewith, hee called the ſonnes of Leui to him, and commanded them, eueryevery man to put his ſword by his ſide, and to goe in and out from gate to gate throughout the campe, and ſlay eueryevery man his brother, eueryevery man his companion, eueryevery man his ſonne, and eueryevery man his neighbour, vntill there was vengeance taken of three thouſand men, which fell that day by the ſword. So ſeuere was the vengeance that was taken, and the execution that was done, both vponupon the ſinne committed, and the ſinners themſelues that had done it. And this is the furtheſt that a poore grieued and troubled ſoule can goe in his angry and zealous purſuit of ſinne, to bee reuenged vponupon the ſame; namely, when he hath ſet hand vponupon it, and got it vnderunder the hatchet, then to wreake all his anger vponupon …, hacking and hewing it, mangling and martyring it, and cutting and chopping it, as ſmall as hearbs are to the pot (as we vſe to ſpeake), making ſure worke of it, in giuing it ſuch deadly blowes, as it may neuer bee poſſible for it to recouer any more, of the wounds and hurts it ſo hath taken, and euer ſeeking (as ſinne doth reuiue) to mortifie the deeds of the fleſh by the ſpirit, by a daily dying vntounto ſinne, and breathing out the ghoſt thereof. And this is that holy reuenge the Apoſtle meaneth, when a repentant ſinner vſeth all good meanes he can, that may ſerue to ſubdue the corruption of his nature, to bridle carnall affections, and to mortifie all manner of ſinne.
The Authour hauing thus farre fully perfited this Treatiſe, was called out of this life, leauing ſo much as followeth (according to the firſt draught) in looſe papers; whereout being collected by a faithfull Miniſter, and found fitly to agree, it was iudged conuenient to bee adioyned.