Oil of Scorpions, Consideration 4
sinnes, humiliation for sin, and iustifying of God in his punishments for sinne, hee will then remember his Couenant with their Fathers. By Ezekiel he tellethEzek. 18. 30 vsus, Repent and turne your selues from all your Transgressions, so iniquitie shall not be your ruine; yea, he giues vsus there particular cases of this Doctrine. If theVers. 14. Sonne see his Fathers sins and considereth, and doth not the like, he shall not die for the iniquitie of his Father, hee shall surely liue. Yea, the same Man that hath committed iniquities, if he turne from his sinnes which he hath committed, and doe that which is lawfullVers. 21. and right, he shall surely liue he shall not die. Yea, all the transgressions that he hath committed shal not bee so much as mentioned to him. In Ieremie there isIere. 31. 18. a passionate conference betweene GOD and Ephraim, which is a liuely Table and Representation of Gods dispensation vntounto Man, formerly expressed in these passed considerations. First, Ephraim acknowledgeth to God that his chastisements were vponupon him, Thou hast chastised me, O Lord, and I was chastised. Secondly, that his sinnes were the cause of his chastisements: He confesseth that hee was like a Bullock, vnaccustomed to the yoke. Thirdly, he shewes the operation of Gods chastisement in him; it stirred him vp to call on God for the grace of Repentance, Turne thou mee and I shall be turned: And fourthly, the tendernesse of Gods mercy to Ephraim, being penitent in most affectionate wordes; Ephraim my deare Sonne and a pleasant Child, since I spake to him I doe earnestly still remember him: Therefore, my Bowels are troubled for him, I will surely hauehave mercy on him. This one president, if there were no more, doth sufficiently giuegive a perfect plat-forme of the Cure of our Miseries, either to the Teacher or the Practiser. The wrath and punishments which sinne hath twisted together, Penitence vntwineth and dissolueth. Sinne calleth for punishments, Punishments call for conuersion from sinne, and conuersion from sin expelleth punishments. Infinite it were to accumulateAnd by the performance of those promises. Gods Promises of mercy to repentance, or examples of such Promises performed. Back-sliding Israel vnderunder the Iudges often fell backe to their sinnes, yet often returning from their sinnes, were deliuered from their miseries. Yea, euen Ahab by the out-side of repentance, which he wore on his body, in his garment of sack-cloth and gesture of going softly, deferred the rooting out of his Familie for the terme of his life. When Manasseth had laden himselfe, and Iudah with the roaring sinnes of bloud and Idolatrie, yet Manasseth by repentance is vnladen himselfe, and to Iudah it is offered by Ieremie, Ierem. 26. 2, 3.That yet they should hearken and repent, that God might repent of the euill, which for their euill doings he purposed to doe vntounto them. Accordingly in Iosiahs time, which was a time of reformation, God spared Iudah, though burdened with these sinnes, for one and thirtie yeares. And yet to say the truth, it seems that Iudah all that while was but outwardly reformed, and inwardly rotten. Such a blessing to a peopleIer. 25. 3. 5. 7. Zeph. 1. 1. & 3. 1. 2. is a godly Prince, striuing for a true reformation, though attayning but to a seeming one. Yea, it seemes that God did not punish Iudah, vntill they committed sinnes like to those of2. Kin. 24. 3. Ier. 22. 15. 16. &c. Manasseth. So doth Tremellius interpret that place; yea, Ieremie affirmeth the substance of this interpretation. For hee saith it was well with Iosiah, who did Iustice and Iudgement, but the eyes and the heart of Iehoiakin the sonne of Iosiah were not, but for his Couetousnesse, for to shed innocent bloud, for oppression and for violence. Behold, a true paterne of the sinnes of Manesseth; but that yet wee may bee sure to finde none of them wanting, let vsus heare the Scripture plainely affirming, He did euill in the sight of the Lord, according to ALL that his Fathers had done. And what followes immediately2. Kin. 23. 31. thereupon, In his dayes Nabuchadnezzer came vp, and Iehoiakin became his seruant, and when he rebelled against him, the Lord sent the Caldees, Syrians, Moabites, and Ammonites against him; yea, hee sent them against Iudah to destroy it. Thus wee see that Repentance for sinne preserueth a Kingdome, though taynted with crimson and crying sinnes, but the same Kingdome returning from Repentance vntounto sinnes, and by new sins resembling the old, beareth the burthen in a fearefull destruction both of the new and the old. Neither hath the merciemercy of God extended it selfe onelyonly to the penitence of the Iewes, and the Children of the Couenant, but euen to Nineueh, a Citie of the Heathen, and strangers to the Common-wealth of Israel. Yea, by fact hee there approueth what by word elswhereGods threatnings though neuer so affirmatiue yet vponupon a condition hauehave an implyed Negatiue. he publisheth. That the sentence of punishment though outwardly neuer so positiue, and resolutely affirmatiue, yet inwardly it hath an implyed negatiue, vponupon the condition of conuersion and amendment. The Lord saith by Iermie, Ier. 18. 7. 8.When I shall speake of a Nation, and of a Kingdome, to plucke vp and to pull downe, and to destroy it; behold a peremptory sentence of destruction, If that Nation against whom I hauehave pronounced it turne from their euill, I will repent of the euill I thought to doe vntounto them; behold a negatiue of that Affirmatiue vppon a Condition. God in his deed to Nineueh, is as good as his word by Ieremie, and as he is yesterday, to day, and the same for euer, so at the beginning of dayes, to day and for euer, Hee speakes the word and it is done, his words are most certainely turned into works. A Nation, not the Nation, not the Nation of the Iewes only, but any Nation of the Gentiles, Nineueh, Tyrus and Sidon, yea Brittaine it selfe, hath an assured interest in this promise of God; If wee repent of the euill of our doings, God will certainly repent of the euill ofHierom in Daniel 4. our sufferings. Neque enim Deus hominibus sed vitijs irascitur, quae eum in homine non fuerint, nequaquam punit quod mutatum est. God is not angrie with men but with sins; which sinnes when they are remoued, he punisheth not a man for the sinne which is not in him.
SECT. II. The summe of the premisses cast vp, ariseth to a perfect Medicine of our Miseries.
NOw if this foure-fold Consideration of Gods Iudgements hath discouered to vsus these Truths, that the wrath of God and the punishments of that Wrath are vponupon vsus, That this Wrath and punishmens are vponupon vsus for our sinnes. That these PunishmentsAnd it is Repentance. which are vponupon vsus for sins, call for Repentance, And that Repentance remoueth the Punishments, What doth offer it selfe here plainly as the fruit of this Consideration, but an excellent cure of our Miseries. Repentance which our Miseries call for, is an absolute Remedie to remoue and heale our Miseries. Ita fit Fulgen. Epis. ad Venantiam.vt qui in nobis abutendo sanitate, infirmitatem peperimus, per infirmitatem sanitatis beneficia reparemus. Et qui per lae…tiam in tribulationis incidimus per tribulationem ad laetitiam recurramus. By Repentance it will come to passe, that wee who by the abuse of our health hauehave gotten diseases, may by our diseases againe recouer our health. And wee who by our Mirth are fallen into Sorrowes, may againe by our Sorrowes, recouer our Mirth.
But as the former truthsWhereof the most perfect Receit is prescribed by God himselfe; and hath bin found good vponupon proofe hauehave beene copied to vsus out of the infallible word of Truth, so from thence also let vsus take the true paterne of an healing Repentance; There shall wee see that plat▪forme of Repentance, by which God hath beene pleased and miseries remoned, and let vsus firmely beleeue that the same prescription is left for a perpetuall Remedie, and is now as able to cure vsus euer; For the Word of God, and the Mercy of God endureth for euer. For one entire place there is scarse a fuller to beeIoel 2. …2. Such a one is in Ioel, vponupon which God promiseth to take pitie on his people. found then that in Ioel; Turne vntounto mee, sayth the Lord, with all your heart, with fasting, with weeping, and with mourning. And Rent your hearts and not your garments, and turne vntounto the Lord your God: for he is gracious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the euill. And the manner of the Fast hee describeth, Blow the Trumpet in Sion, sanctifie a Fast, call a solemne Assemblie; Gather the People: sanctifie the Congregation: assemble the Elders: gather the Children, and those that sucke the breasts: let the Bride-groome goe forth out of his Chamber, and the Bride out of her Closet. Let the Priests, the Ministers of the Lord weepe betweene the Porch and the Altar, and let them say; Spare thy People, O Lord, and giuegive not thine heritage to reproach; that the Heathen should rule ouer them, wherefore should they say among the people, Where is their God? Then will the Lord be iealous for his Land, and pitie his People. This is the Repentance which God telleth vsus is acceptable, Let vsus therefore consider it, doe it, and bee confident of acceptation.
SECT. III. Sound Repentance is found to hauehave in it. First, A confession of sins.
ANd if wee will by the direction of this place, ioyntly with others take a view of the mayne parts of Repentance, wee shall especially discouer these. Wee must confesse our iniquities, confessing wee must loath them, and bewayle them, and loathing and lamenting wee must turne to the contrarie Righteousnesse, and to this wee must ioyne vehement inuocation. Wee may well confesse our sinnes in Repenting them, for we hauehave confessed them in acting them: Our sinnes with Sodome were not hid in the doing, let them not with Adam be hid in the curing. Yea, those that are more secret, God by punishments hath now publikely proclaymed, As in Absolons open Incest, Dauids secret Adulterie was punished. Wherefore, if wee had not shame to doe that sinne by which God was offended, and wee are punished; Let vsus not take shame to tell what wee hauehave done by a confession, wherin God is appeased and wee are eased. Shame properly belongs to sin done, though denied, but shame belongs not to sin vndone, though confessed. And surely, what by corruption hath beene done, by repentance is vndone. In confessing our sins, we accuse our sinnes rightly as the causes of our punishments, and wee glorifie God clearing him and his Iustice in punishing. ThisLeu 26. 48. is that which God calleth the accepting of his punishment, which is one condition of remouing it; for we cannot but approoue and accept that punishment, which wee confesse hath beene iustly deserued. Accordingly Daniel …eginnes with confession, and therein giues the shame to Man, and glorie to God. Confession by Solomon is made the first steppe to Gods fauour, an… Saint Iohn sayth, If wee acknowledge1. Ioh. 1. 9. our sinnes, God …s faithfull and iust to forgiue our sinnes. Let vsus therefore open our diseases to our Physician, and let vsus not bee ashamed to bee healed. For certainly, except wee acknowledge our sicknesse, the Physician that came only to heale the sick wil not heale vsus, being healthie in our owne opinion. Let vsus therefore confesse our sicknesse, that wee may be healed, and not couer it with the shew of health, that we may neuer be recouered. When wee confesse our sinnes vntounto God, wee tell God no more then hee knowes before, for our sins as all things else are naked before his eyes: But by the telling of our sinnes God knowes, that wee know them to bee sinnes, without which knowledge and acknowledgement there can be no conuersion, and without conuersion there can be no cure. How can any turne from those deeds which they acknowledge not to be sins, and how can that be amēded which is not known to be a fault? Then is a Man wakened, and ceasseth to dreame when he telleth his dreames, and when we tell the vaine fantasies of our sinfull actions, it is a signe we are departed from them. Therefore Confession must bee the first step to Conuersio…, and by Conuersion the first step vntounto Healing.
SECT. IIII. Secondly, a detestation of sin: and from thence a reuenge on our selues for doing that which we detest.
TO this Confession of sinnes, should bee ioyned a Detestation of the sinnes confessed. Wee must detest the sinnes that wee hauehave done, and our selues for doing them, and out of this detestation must arise an anger, yea, a resolution of reuenge against our selues. That our sinnes may appeare loath some, we need no more but in one view to looke vponupon them, and look vponupon Gods Law, and the puritie of the one will shew vsus plainly the filthinesse of the other. And if we cannot well discerne the vglinesse of our sinnes, Let vsus view the shapes which the seruants of God hauehave drawn of them, whereof some models are giuen in this Treatise, and else where *Diseases of the time, &c.enlarged. Surely, there is nothing more vgly then a sinner. For the face and character of his Creation is like a face whose parts are either scratched away, turned vpside downe, or couered with most lothsome corruption. This vgly deformitieTo detest sinne wee must see it, as God sees it. the Lord seeth plainly, and sheweth it to vsus by most forcible comparisons. Hee expresseth the loathsomnesse of Sinners, by the most loathsome estate of a Child in the bloud of his birth. Ezek. 16. Againe, A sinfull Land is compared to the bodie of a Man from the head to the …oot turned into one scab or sore; so that sinners are as vgly as a ManEsa. 1. 6. couered ouer all with blisters, swellings and corruption. Againe, if the RighteousnesseEsa. 64 6. of sinfull man be compared to a cloth of extreamest pollution, what comparison can wee fit for his sinfulnesse? Let vsus then looke on our selues, with the same eyes that God lookes on vsus, and then shall wee see our selues iust as lothsome as God doth see vsus. A spirituall eye-sight,That is, Spiritually. quickned by the eye-salue of the Spirit, will make both vsus and Laodicea plainlyReu. 3. 11. to behold our Blindnes, our Nakednesse, and our Miserie. If a Drunkard with sober eyes could see himselfe drunke, he would appeare to himselfe as a most lothsome and beastly apparition. If a Swearer, with a temperate soule and awfull of his Creator, could heare himselfe swearing, cursing, and tearing his Maker and Sauiour, hee would thinke hee heard a mad man, and one farre madder then hee that curseth his Father, and draggeth his Mother by the hayre of her head. Surely, the greater the Father, the greater the madnesse of the Sonne that dishonours and dispiseth him. If a Fashionist should with an ordinate and composedjudgment, see himselfe feathred, and fluttred, and ragged, and turned into a block, vponupon which must be set an hundred shapes, and most of them vgly ones, hee could not but thinke himselfe some great Mans Foole, or an Ape that changeth himselfe into a thousand postures. If the Grinder of the Poore with an vnpartiall eye (and such is the spirituall) could behold his grating and eating of the Poore by fretting Oppression, if hee did but see how his heart pants for the day that approacheth, and his bread dimini…heth by the day when it is approched, how the childrens faces are both made moyst with teares, and yet dryed page missing God the chiefe and souereigne of Spirits seeth, so we in our measure shall see; and by our seeing wee shall see in the sinnes of the flesh a most lothsome corruption. To giuegive vsus but a littleProued by experiēce; since the spectacles of the fl…sh being taken off from the Soule by sicknesse, sinne appeares truly sinfull. pledge of this Truth, take but a natural Man with the small piece of Gods Image, giuen in the Cration, and left by the Fall, and behold him in the Chamber of Death, when the Flesh being quieted & deadded by weaknesse, giues the Soule leaue in some smal measure to vse her owne Light, and therewith to behold the sinnes done in the body. For then doth sin appeare out of measure sinfull, and it lookes iust in its owne vglinesse. Tunc veras voces emittunt pectore ab imo. Then a man beholdeth the crookednesse of his actions with a right eye, shewes and shadowes being taken away, & Truth remayning. Secum reputat & considerat Iustin. Mar. Orat. ad Graecos, ex Platone.num quempiam aliqua affecerit injuria, at que ita qui multa …e in vita improbè gessisse inuenit, vt è somno perindè at que pueri solent identidem euigilat, meticulosus que est, & cum spe mala viu…t. Then doth a Man truly weigh and consider the wrongs which hee hath done, then doth hee truly find that hee hath committed many euils, and then doth he spend the remaynder of his Time in wretched despaire. But let vsus preuent this fearfull and late sight of our sins, by a timely discou…rie performed by the Spirit. If this worke be done in our liues, then will our deaths be pleasant and cheerfull; our worke being done before hand in our liues, we shall hauehave leisure in our ends to thinke on the ioyes of Heauen, the terrors of Hell being put away by a preuenting examination. It is a wofull thing to hauehave much worke to doe, when the power of working is almost done. Yea, it is a pitifull Case, when to the terrour of Death, shall be ioyned the terrour of an affrighting Conscience; whereas on the other side, a comfortable Conscience is an absolute Remedie for the terror of Death. There are late and lamentable sights of sin which hee that had seene before, and cured, he needed not at the houre of death, with horror to hauehave seene them. Let vsus therefore, in the time of our life, which is called To day, and by the Light of the Spirit which is the Day-starre of our life; behold, the vglinesse of our sinnes, and by seeing them put away both them and their terror. Let vsus not deferre this serious businesse to the Night of Death, wherein men cannot well worke, and wherein vgly sights doe vsually most affright vsus. But let vsus in our liues with Iehoshua put off the rags of our filthinesse, and with the inuited Guests put on the wedding Garment, that when the Bridegroome calls, wee may hauehave no other businesse, but to enter with him to his eternall Ioyes.
SECT. V. Anger and Reuenge, the true issues of Detestation of sinne.
ANaturall and kindly issue of this detestation of sinne, is an anger or indignation with our sins, and our selues for sinning. The penitent sinner is at odds with himselfe for his sinnes; yea he, hateth himselfe, and from this Indignation, ariseth a desire of Reuenge vponupon himselfe for sinning. A commendable wrath and an excellent reuenge. He confesseth himselfeReuenge two-fold. worthy of all the punishments of God because he hath offended him, and taking Gods part as it were against himselfe, hee pronounceth1. sentence of punishmentOutward. against himselfe, and executeth it soundly. His body he appointeth to the punishment of sackcloath, ashes, watching, labour and fasting, or other Asperities; on his heart he puts the sack-cloth of compunction2. Inward. and sorrow. And indeed this inward sackcloath is that which giues worth to the outward, for the hanging downe of the head without the humbling of the heart is to God a detestable sacrifice. It can hardly bee, that a heart duly humbled, should not communicate some humbling to the bodie, but if it might be, it were farre better that the heart should bee humbled without the humbling of the body, then that the body should bee humbled without the humbling of the heart. But it is fittest that since both hauehaveBoth …t and vsually necessary. sinned, both should bee humbled; so to auoyd the fault of the superstitious that with a proud and supererogating heart, hauehave a fasting body, and to auoyd the dissolutenesse of the Licentious that say they are grieued in heart, when the griefe of the heart imparteth not it selfe to the body, that had a chiefe part in the sinne. The Law of sinne Paul calleth the law of the members, Why should not then the members also bee punished wherein is the Nest of the law of sinne? Lust when it defiles the soule by sinne, the sinne of Lust is commonly vshered with some filthy pleasure. Now when Repentance goes about to cleanse the soule, by a godly sorrow it purgeth away the filth which sinfull pleasure hath left behind it. Yea it is not onelyonly content to sweepe the filth of sinfull lust out of the soule by the besome of sorrow, but by it and exercises sutable to it, it would sweepe it out of the body also, if it were possible, and so make all cleane by sweeping all filth out of doores. Therefore as by sorrow it casteth the dregs of sinfull Lust out of the heart, so by fasting and other mortifying exercises it seekes to driue it out of the body, that both soule and body may be cleane. Neither let the Papists hauehave anyAnd therefore no pre-eminence in doing it to be allowed to Papists, but onelyonly in the pride and indiscretion of doing it. aduantage on vsus in the exercises of humiliation, but onelyonly in doing it more arrogantly, and more indiscreetly. To doe it for Merit, or to disable the body, Let these be their priuiledges; But in doing it for a penitent humiliation, and with a measure that keepes the body seruiceable to the soule, true Doctrine giues them no precedence. And therefore, though they brag to their Disciples of their Religion as the onelyonly teacher of Discipline, and accuse ours as the teacher of Licentiousnesse, they deceiue and are deceiued. Licentious men there are on both sides; and as some of ours puffe themselues vp with Libertie after sinning, so some of theirs glut their flesh before their penance for sinne; witnesse the most mad Licentiousnesse that commonly fore▪runs their Lenten-fasting. VponUpon this is grounded an Apothegme of an Heathen, that the Christians are mad one time of the yeare, vntill one come and cast Ashes on them, and then they recouer their wits againe. But there are among vsus holy and deuout men, that practise and aproue a reuenge on the flesh, and euen in these times desire it; For most true it is that either for the weakning of sinne in vsus, or for humbling vsus hauing sinned, the punishment of the flesh is an excellent Medicine. But of aVoluntary penance, no satis…action to Gods Iustice. voluntary punishment for satisfaction to Iustice I hauehave no Intelligence; I hauehave receiued from a better Pope then euer was since him, to the contrary. Confessionem Greg. Mag. Hom. in Euang. 33.nostram ex puro corde desiderat, & cuncta quae delinquimus relaxat, &c. God desires the confession of our sinnes from a pure heart, and then he forgiues all our offences. The MercieMercy of the Redeemer hath tempered the rigour of the Law, for in the Law it is written, He that offendeth let him dye the death, or bee ouer-whelmed with stones. But our Maker hath appeared in our flesh, and to the confession of sinnes (Non paenam fed vitam promittit) he doth not promise a punishment but life; hee receiues a woman confessing her wounds, and sends her away whole. And againe, Non in fletibus nostris, non in actibus nostris, In Ez…k. …. 7.sed in Aduocati nostri allegatione confidamus, Let vsus not trust in our teares, nor our workes, but in the Mediation of our Aduocate. Let vsus therefore bee humbled by outward humiliation, thereby to clense our filthinesse, but not trust in it as a satisfaction that merits forgiuenesse. This were in humbling not to bee humble, but to be proud vponupon our humbling. Againe, in humiliation eueryevery one that is weake may hauehave respect to his weaknesse. Ne dùm hostem oppugn…t ciuem perimant, But let men take heed, that herein their fauour of themselues bee caused by the weaknesse of their bodies, and not by the weaknesse of their anger against sinne; In goodFasting, strange onelyonly to carnall men. duties let vsus be feruent, and only slow vntounto euill. What though carnall libertie by Dis-vse hath made some strangenesse of it, while it abhorreth to diminish one morsell of pleasure, for any degree of spirituall; yea, eternall consolation? yet the vpright in hart mourne and pine in secret for the sinnes of the time; yea, Dauid a King, hee humbled his soule with fasting, and Iehosaphat a King fasted; yea, Ahab a wicked King fasted, and by it for a time deferred the wrath of the Lord. And I must needsBut profitable euen to keepe vsus from fasting. tell thee that louest the ease of thy flesh, when wrath is vponupon vsus, it is most for the ease of thy flesh to punish thy flesh. For wee see that a short fast hath procured a long time of plenty and fulnesse, and so for fasting our eating may bee the longer continued. If I say that the fast of Eightie eight hath left vsus aliue this day, to enioy that portion of Gods blessings which is now alotted vsus, I thinke I might doe it by the warrant of great example, and no man can confidently denie it. But vnderunder the standard of the Scriptures I may march valiantly, because vnresistably. In the storie of Iehosaphat, first is the fast, and then the deliuerance; In the prophesie of Ionah, first is the fast of Nineueh, and then the deliuerance, and without these deliuerances both the stomacke and the meat had beene lost. In the prophesieI…el. 2. 15, 18, 19. of Ioel, first a Fast is prescribed, then a Blessing is promised. Yea, in this very point of plentie is the blessing promised, He will send them Corne, and wine, and Oile, and they shall bee satisfied therewith. A short emptinesse, shall bring a long fulnesse; and therefore fast that yee may bee full, for in this point also, Blessed are they that hunger, for they shall be filled. True it is, that turning must bee ioyned with fasting, but fasting also by Gods owne prescription is fit to bee ioyned with turning.Ioel. 2. 12. And why should we not willingly fast, since wee see it so inseperablie attended with deliuerances and plentie? Wee may be confident in MercieMercy, since it may not be thought that what hath neuer fayled others, should now begin to fayle vsus. Wee hauehave read that the wrath of God indureth but a moment, but we read that his MercieMercy indureth for euer. Surely, God is not changeable in his MercieMercy, wherefore let vsus bee the same with others in our humiliation, and let vsus be assured that God will be the same for euer in his MercieMercy.
SECT. VI. A clearing of the doctrine of Humiliation.
BVt here by the way, I desire to preuent Error, and to put Truth in the stead of it, in this Doctrine of Humiliation. To this end I would shew how God comes to bee pleased with Man, by these exercises of reuenge vponupon sinne in our bodies. So that the1. For the licentious; that by knowing the benefits of it, they doe not vnderv…e it. licentious Man should not thinke them vnprofitable in true Penitence, nor the Iusticiarie beleeue them to bee satisfactions vntounto Iustice. True it is, that with this exercise of humiliation God is pleased, and his wrath for sinne appeased, but not as it payes the price of sinne, but as it is the abolition2. For the …-sauing Papists, that by knowing the proper worke of it, they do not appoint it to doe that for which Christs bloud was appointed. and expulsion of sin. God is satisfied with the Man humbled for sinne, but not with that humiliation as a satisfaction to his Iustice, but as a condition accepted by this mercy and goodnesse. It is the bloud of Christ onelyonly that payes Gods iustice, the iust price of punishment for our sins, but the punishment of our selues is a part of our penitence, and penitence fitteth vsus for the receit of the merits and satisfaction of Christ Iesus. For Christ that payed an equall price for our sinnes by his death, doth not impart this satisfaction of his Death, but to those that by his Spirit are made conformable to his Death. As Christ dyed for sinne, so Christians must die to sinne, and therefore by one Spirit Christ giues vsus both the Death for sin, and the Death of sinne; Now in this humiliation and selfe-judging for sinne, we giuegive his Spirit leaue and power to ransack our harts and to kill the sinne that offended God; yea, by the same wee expresse and testifie our hatred of that sinne, and our cōuersion to God. And we being thus conformed to the death of Christ, the death of Christ doth giuegive it selfe to vsus, or rather vntounto God for vsus. For his iustifying Death is imparted by a mortifying and sanctifying Spirit, our penitent Conuersion is the condition of Gods Absolution, and then the Death of Christ is the ransome of our sinnes, when the Spirit of Christ in penitence purgeth the sinne that defileth vsus. For as elsewhere I hauehaveArt of H…pp. lib. 3 cap. 7. shewed, in sinnes there is guilt and a blot; The soule is thereby guiltie, & thereby filthy. Now, God hath so ordered it, that the taking away of the filth should goe with the taking away of the guilt, and therefore Christs iustifying bloud is giuen vsus by the sanctifying Spirit, & with the taking away of the filth, the taking away of the guilt is conioyned. The Parable of Christ, with some likenesse, and some difference, may make it more cleare to lower capacities. The Father hath two Sonnes, and the yonger cals for his portion and spends it; yea, hee makes a debt beyond it, and sets it on his Fathers Account. Afterward, he is sorry for his prodigalitie, he returns to his fathers house, and there desires his elder brother to mediate for him. The Brother intreates the Father, he offers payment of the debt, only he intreats mercy and pardon for his Brother. The Father lookes aswell for amendment, as for satisfaction, and wil not accept this elder Sonnes satisfaction, vntill he be assured of his younger Sonnes penitence and conuersion. To testifie this, it appeares to the father that he hateth his former life, because he hateth himselfe for it, and out of that hatred hee punisheth himselfe with fasting, lying on the ground, and humbling himselfe to an equalitie with seruants. VponUpon this penitent humiliation, his brothers satisfaction is accepted. It is the elder brother that satisfies, but the penitence of the yonger makes him capable of that satisfaction. So after our sins, Christs bloud is still the propitiation of our sinnes, but by serious penitence (the fruit of his mortifying Spirit, & wherof these exercises of humiliation are fruits) that propitiation is made ours, and is receiued for vsus. This is no new Truth, but hath been anciently known and approued. Poenitens anima Basil. regul. contrac. 10. & 12.damnatam pristinam vitam odio persequi, & ipsam memoriam execrari debet. Deinde comminationem aeterni judicij ac supplicij pro timoris Dei doctrina complecti, & tempus poenitentiae tempus esse lachrymarum cognoscere, certa quod mundatio peccatorum sit per sanguinem Christi in amplitudine Misericordiae, & multitudine miserationem Dei. The penitent Soule must hate and detest his old sinfull life. Next, he must receiue the threatnings of eternall condemnation and punishment, as a Doctrine of the feare of God; and he must be assured that the clensing of his sins is by the bloud of Christ, through the largenesse of Gods mercy, and the multitude of his compassions. And againe, Persuaderi potest anima &c. A Soule may perswade her selfe that her sinnes are forgiuen her, if shee can behold in her selfe the affection of him that said, I hauehave hat…d iniquitie. For, hee that sent his onelyonly Sonne for the forgiuenesse of our sinnes, hath done his part that the sinnes of all might bee forgiuen. But because the Psalmist sings both of Mercy and Iudgement, and thereby testifies that God is both mercifull and righteous, it is needfull that the Doctrine of the Prophets and Apostles concerning Repentance, bee applyed by vsus; that so both the Iudgements of Gods Righteousnesse and Mercy, may be fully bestowed vponupon vsus vntounto the forgiuenesse of our sinnes.] … of this seemes to bee th… sense. That the honour of Gods Righteousnes would be endangered, if he should accept Christs satisfaction for impenitent sinners, but if by penitence we hate our iniquities, then both his Righteousnesse and Mercy agree to forgiue vsus. Hierome H…er. adu…r. Pelag. lib. 2.also most plainly, Quod autem scriptum &c. That place of Scripture, and the bloud of Christ shall clense vsus from all sinne, doth belong both to the confession in Baptisme, and to the Mercy in Penitence. Gregorie the Great thus, In Gregor. in Eze. Hom. 7.assiduis fletibus, in quotidiana nostra poenitentia &c. In our continuall teares, and daily penitence, wee hauehave a Priest in Heauen that makes intercession for vsus. Of whom it is said by Iohn, If any man sinne, wee hauehave an Aduocate with the Father, euen Iesus Christ the Righteous, and hee is the propitiation for our sinnes.
SECT. VII. A third part of Repentance, Turning from Sinne vntounto the contrarie Righteousnesse.
TO the detestation of sinne, and reuenge on our selues for sinning, must inseparably and principally bee ioyned a conuersion from sinne vntounto Righteousnesse. This …rning is that which sanctifies our confession, our detestation, sorrow and humiliation, without which all other actions or passions of Repentance are but dead ceremonies; bodies without soules: for, turning is the very life of them all. Then onelyonly doe the punishments for sinne take their leaue of vsus, when wee are thus turned from sinne. For, this turning sets our soules in ioynt againe, which sinne had displaced; yea, hauing set vsus in tune within our selues, it tuneth vsus also at once to our Maker; And when wee are in Harmonie with our Maker, and in Harmonie within our selues, then followes a sweet HarmonieThe only consummatory meanes to set all in order. and agreement with the Creatures; so wee see the true way how to hauehave peace with the Creator, our owne selues and the Creatures. If God be with vsus, how can any thing be against vsus, how can wee be tormented by any thing? Therefore let vsus fasten our eyes and hearts on this turning, as the very key that openeth the doore, by which wee passe from Miserie vntounto Felicitie. For on this side of that doore is Darknesse, Wrath, and Iudgement, euen sinne, and the punishments of sinne▪ But on the other side is Light, Ioy, the most glorious Countenance of a pleased Creator; In summe, The most excellent gifts, Holinesse and Happinesse.Esa. 45. 22. Turne vntounto mee and be saued, all yee ends of the Earth, sayth the Lord. AndIoel 2. 13. againe by Ioel, Turne to the Lord your God, for he is gracious and mercifull, slow to anger, of great mercy, and repenteth him ofIer. 3. 22. the euill. And by Ieremie, Returne yee backe-sliding children, and I will heale your back-sliding; what remaynes but that wee giuegive the same answere which there is giuen: Behold, we come vntounto thee, for thou art the Lord our God. Yea, let vsus continue our song vntounto God. Truly in vayne is saluation hoped from the hills, and from the multitude of mountaines: truly in the Lord our God is the saluation of Israel. For shame hath deuoured the labour of our Fathers from our youth; their flockes and their herds. And then God will continue his promise of Mercy; If thou wilt returne, Returne vntounto mee and if thou wilt put away thine abominations out of my sight, then shalt thou not remoue. Take to you words, saith Hosea, andHose. 14. 2, 4. turne to the Lord, say vntounto him, Take away all iniquitie, and receiue vsus graciously, so will we giuegive the calues of our lips. And if we take words vntounto vsus the Lord will take words vntounto him, I will heale their backe-sliding, I will louelove them freely, for mine anger is turned away. Seeing then we hauehave2. Cor. 7. 1. such promises, let vsus by true turning and repentance, cleanse our selues from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God. Let vsus confesse, and with mourning detest, and detesting forsake the sinnes of the Time, and the sinnes of our persons. Nullus id quod peccatum Hillar. in Psal. 137.esse confessus est deinceps debet admittere, quia confessio peccati professio desinendi est. When we hauehave confessed our sinnes, wee are bound to forsake them, because the confession of sinne is a profession of forsaking sinne.
SECT. VIII. This turning from sinne to be done, First, In our selues.
NOw toward the forsaking of sinne, let vsus obserue this order; first, to forsake sinne our selues, and next to draw others to forsake it. First, let eueryevery man according to the King of Nineuehs proclamation, put away the euill that is in his owne hands. Let vsus first be turned our selues, and put away the beames which are in our owne eyes. Let eueryevery man sit in Iudgement on himselfe, and take a suruey of his life, and examine by what sinnes hee hath offended, and from those very sinnes let him turne with full purpose of heart neuer to doe them againe. Let there be a solemne hatred, a… dissention; yea, an vtter separation betweene our soules and our sinnes; and let vsus cast them out as garments that carrie in them the infection of the plague; yea, of all Gods plagues and punishments. As we would shut out Pouertie, Anguish, death, and Hell it selfe, so let vsus shut out our sins; for our sins bring in all these with them inseparably attending them. And when we see, feel or heare of any of those punishments which are now vponupon vsus, or may heereafterWe should shun sins▪ as we doe punishments, since Gods Iustice tyes h…m together. afflict vsus, let the punishment presently bring thee into remembrance of thy sinne, and as much as the punishment is grieuous, so much let the sinne that caused it be loath some. For punishments and sinnes are like counterparts each to other, and in one is expressed the shape of the other. Our sinnes are that part which wee present vntounto God, and punishmens are the part which God deliuereth vntounto vsus; and such a loathsome looke as the punishments expresse vntounto vsus, such and a more loathsome looke doe our sinnes present vntounto God. So in the one we shall reade the other, in our punishments wee shall reade our sinnes. But if wee blot out that counterpart of our sinnes, God will also blot out that counter part of his Iudgements; and vntill then, let vsus complaine of our sinnes, and not of our punishments; of our sinnes that wilfully continue them, and not of the Iudgements which are necessarily continued by our sinnes. For surely it were pitie, that sin should prosper and grow greater by impunitie. Let our malice therefore bee conuerted from any thing that punisheth vsus, to the sinne, by which it came to punish vsus; and let vsus be assured, that when wee are turned from sinne, the creatures shall bee turned from punishing. In our selfeiudging let vsus take greatest notice of our greatest sins, and next of our strongest sinnes, which though lesser in shew, yet comming thicker by their vsuall preuayling, must hauehave a great strength of opposition and repentance. Wee must turne greatly from our great sins, and weep bitterly for them, wee must striue mightily with our strong sinnes, and beseech the Lord thrice for them; yea, let vsus not leaue prayer and vnutterable groanes, vntill the house of Saul grow weaker, and the house of Dauid grow stronger. Let the Drunkard striue to turne from his drunkennesse, and though he find it a little hard in the beginning, yet at length he shall feele it more easie; and that a custome of Sobrietie, is farre more comfortable to bee kept, then a custome of Beastlinesse. The drie soule is the wisest and best soule, & so most fitClem. Alex. paed. lib. 2. cap. 2. for diuine contemplation, not being dimmed by the smoking vapors of drinke,Custome in goodnesse, will make goodnesse more soundly pleasant, then custome of sinning, doth make sinne pleasant. which like a grosse cloud do couer it with darknesse.] Let the prophane Blasphemer striue a little with his custome of Swearing, and hee shall find that it is as hard for a man to sweare that disuseth it, as it is for him not to sweare that hath long time abused it. Let the Extortioner by turning mercifull, once taste the sweetnesse of MercieMercy, and of that Manna of Charitie, which is the very Honey of Heauen, and hee will say, that the taste of brotherly louelove is farre sweeter then the taste of the heart-bloud of his brother. Let the Sacriligious person striue to turne from his Couetousnesse, and see what odds of comfort there is in the soule of him that hath giuen of his owne to the Church, or giuen freely to the Church the things of the Church, & of him that hath starued the Church or a Church-man, and hee will not spare the Heauen of a good conscience, for all the earthly benefits, that hauehave Hell by their sides. Yea, let eueryevery sinner looke vponupon his eueryevery sinne, either in this Treatise named, in others iustly reproued, or in his owne Conscience registred and he shall gayne thereby to himselfe the ioyes of a good Soule, and shall procure to himselfe and vsus all, a freedome from the euill of punishments.A powerfull goodnes should be placed in the stead of sinne supplanted. Neither let vsus onelyonly search out our sinnes and forsake them, but let vsus striue to plant in our selues a solide and powerfull goodnesse. For such a goodnesse is only able to keepe out sinne, when it is thrust out, since we hauehave to doe with strong temptations, and a strong tempter. Thinne and shadowie holinesse, and a shew of goodnesse, betrayes vsus to all offers of sinne; and let it be sufficient that hereby wee hauehave alreadie receiued so many hurts, armed with too sleight an armour for a Christian souldier, euen with a talking and not a walking holinesse. But let vsus striue by all meanes to fortifie the spirit in vsus, by which wee are fortified against the spirit which is in the world; and let vsus not leaue praying, fasting, reading, meditating, vntill we feele the pulses of the spirit beat strongly, whose strength is the great prefernatiue against sinne, and the mayne stablisher of our feete in the way of peace and holinesse.
SECT. IX. Secondly, Wee should procure others to turne from their sinnes.
NEither must wee moue our selues only to confesse, detest, and forsake sinnes; but we must endeuour to draw others also to the same duties of Repentance. There is among vsus a Natural communion, a PolitickeBound thereunto by a threefold band. … communion, and a Spirituall communion. We are of one flesh and bloud, of one Common-wealth, of one Communion of Saints. And each of these Communions are forcible motiues and reasons, that incite vsus to communicate goodnesse each vntounto other; The members wee are of one Nation, of one Kingdome, of one Church; It were a monstrous thing if the hand should not set a playster on a bruised foot, nor the head studie a remedie for a sickly bodie. Yea, there is yet another Communitie, and that is, a CommunionYea, a fourefold. of Misery, and this vsually procures mutuall Pittie, and this pittie, succour and reliefe. As the good Thiefe rescued Christ from the reuyling of the bad one, saying; Wee all are vnderunder one condemnation; So should wee say, Generall punishments hauehave inflicted generall smarts, and losses; Let vsus thereforeSt. Iude 22. 23. striue to saue one another with compassion, and1. Heretofore begun by the Magistrat. 2. Chro. 20. 3. to pull one another out of the fire of Gods Indignation. If you aske where this should begin, I will tell you where it hath begun. When a generall Danger threatned Iudah, Iehosaphat the King of Iudah feared, and set himselfe to seeke the Lord, and proclaimed a Fast throughout all Iudah. When Iosiah heard but the threatnings of God against sinnes, and knew that those sinnes were committed, to which those threatnings did belong, the King stood in his place, & made a Couenant before the Lord, to walke after the Lord, and to keepe his2. Chro. 34. Commandements, and his Testimonies, and his Statutes, with all his heart, and all his soule, and caused all that were present to stand to it. When Ionah did but pronounce the sentence of Destruction vponupon Nineueh, (wee heare of no Plagues present vppon it, no Enemies vndermining it by policies, nor oppugning itIona. 3. 6. by force) the King of Nineueh arose from his Throne, hee layd his Robe from him, and couered him with Sackcloath, and sate in Ashes, and it was proclaimed through Nineueh, by the King and the Nobles; Let neither Man, nor Beast, Herd nor Flocke, taste any thing, let them not feed nor drinke water. But let man and beast bee couered with sack cloath, and cry mightily vntounto God; yea, let them turne eueryevery one from his euill way, and from the violence that is in their hands. And as sure as they repented, so sure they were preserued. Now S. Paul saith, That the things whichRom. 25. 14 were written here to fore, were here to fore written for our instruction. Surely, the greatest power worketh greatest effects, and a Reformation is neuer so publike, as when they that hauehave the most power on the publike set it on worke. The Magistrate by good Lawes, by causing good execution of good Lawes, and by good Example is a most Catholike Reformer. The people tooke notice of2. Sam. …. 35, 36. Dauids fasting for the murder of Abner, and it pleased them, for whatsoeuer the King did that pleased the people. And not onelyonly the higher Magistrates are causes of Reformation, but the Lower in being carefull to suppresse Vice by lawfull punishments, and to strengthen Vertue by lawfull incouragements. Yea, their examples also may communicate, either much goodnesse, or much infection. Next to the publique2. The Minister ought to call others to turne from their finnes. Magistrate, the Minister is a most publique-Person. Therefore it concernes him also to tell the People their sins, and to call them from their transgressions. Ezra the high Priest prepared his heart to seeke the Law of the Lord, and to doe it, and to teach in Israel Statutes and Iudgments. Yea,Ezra. 7. 10. he rent his Garment for the sinnes of the People, and called them to the reuersing of their sinnes, vntill the fierce wrath of the Lord should bee turned away from them. Yea, thisand 9, 10. hath beene the mayne office of the Priests, and Prophets of God to turne them from their sinnes, and so toFor the Minister is a Watch man to descry both Sins and Iudgements. turn away the punishments belonging to their sinnes. These are the Watch-men set vponupon the Towre of diuine Speculation, looking a farre off to see both the sinnes of the People, and the punishments of God comming for their sinnes, and to giuegive notice of both to the People. Thus standing in their watch, if with the seruant of Eliah they see but a little cloud arising, they call to Ahabs, to Sinners, to escape betime from the Tempests that will follow. In Esay, a WatchmanEsa. 21. 11. standeth in the watch-towr and speakes vntounto Sinners. The Morning comes and also the Night, if yee will enquire, enquire, returne and come. Ieremie was setIerem. 7. in a watch-towre, and then the Word of the Lord comes to him, Make your wayes good and your actions right, And thinke not to steale and kil, and sweare falsly, and to worship Idols, and to trust in the Temple of the Lord, for as I destroyed Shiloh for the wickednesse of Israel, so will I destroy the Temple for the wickednesse of Iudah. Ezekiel Eze. 3. 2.is set on a watch-towre to receiue the Word from God, and to deliuer it to the People. If God say to the wicked he shall die, the Prophet himselfe shall die, if he doe not tell this message of Death to the wicked: Habbakuk stands in hisHab. 2. watch, to heare what the Lord wil say vntounto him, and hauing receiued the Word of the Lord, he proclaimes it to the people. Woe be to him that couets an euill Coueteousnesse, to set his neast on high aboue the reach of Miserie. Woe be vntounto him that builds a Citie with bloud, and that establisheth it by Iniquitie. Woe bee vntounto him that giueth drinke to his Neighbour, adding his Bottle, and making him drunke, that hee may behold his shame Yea, Christ Iesus himselfe the Mediator of the New Testament, and our chiefest King, Priest, and Prophet, to the Scribes and Pharises expresseth their sinnes, and denounceth the woes belonging to them. And Ierusalem her selfe with teares he calleth to repentance, offering to gather her vnderunder the wings of an Almightie protection; Our Sauiour would, but Ierusalem would not. Saint Peter Acts 3.also, an excellent Scholer of that highest Teacher, tells the Iewes plainly, that they hauehave denyed the holy One, and desired a Murderer, and killed the Prince of Life; and withall he calls them to Repentance and Conuersion, that their sins may bee blotted out when the time of refreshing shall come. Now, whereunto doth all this amount being cast vp into a summe? That it is the office of the Ministers to see the sinnes of the People, to see the Iudgements of God comming vponupon those sinnes, and by Repentance to call the People from their sinnes, and so to saue them from the Iudgements. ThereforeThe Ministers must be Seers and Cryers. euen at this Day must the Ministers bee Seers, they must see sinnes, and see iudgments. And they must be Cryers aswell as Seers, for when they see the sins, they must giuegive Men notice of the punishments that attend them, and when they see the plagues, they must giuegive men notice of the sins that cause them; yea, when they see both, as at this Time, they must giuegive notice of both. Euen now isEsa. 58. 1. Eze. 11. 13. the word Clama sent out to the Ministers, to cry aloud and spare not, euen to lift vp their voyce as a Trumpet. Wherefore, let them not be silent, nor hold their peace for Sions sake, lest the Prophet die for not spea king, and the People for not hearing: Better it is to cry aloud a cry of penitence that brings forth safetie and rejoycing; then to cry bitterly hereafter in a cry of torment, when there shall bee none to deliuer. Therefore, let each Pastor of a Flock take heed to the Flock, whereof the Holy Ghost hath made him Ouer-seer, and in his Flock search and discouer the sins that are there most dangerous, and shew his Flock both the sinnes & the danger. Let him cal vponupon them strongly for Repentance, euen this three-fold dutie of Repentance: Confession, Detestation, and Conuersion, by them striuing to dismount the sinnes of the Time, which like so many Canons are planted against vsus, being full charged with the Iudgements of God. There is none that spareth his flock more, then he that spares the sinnes of his flockRepentance is euer safe, Impenitence euer dangerous least. You see a strong Ground and impregnable Examples, warranting this Action. And if carnall Securitie could truly say (as it is readie to say any thing; yea, to sinne quietly vntounto Death, rather then to take the paines of Repentance) that there is no feare of such a wrath, as speculatiue men may forge out of the strength of Imagination, yet this is all the danger of this side, That by perswading Repentance, men are lesse sinfull, more iust, and more safe; whereas on the other side, If our Sins, and Gods Iudgements bee so neere together, as the foresaid Proofes doe inforce, the danger of vnrepentance is no little one, but an vtter ouerthrow, and an abomination of desolation. Let vsus therefore striue by the profitable practice of penitence, to make our selues assured of safetie, rather then by an vnprofitable Impenitence to hazard an vtter ruine and destruction. Repentance is a thing neuer2. Cor. 7. 10. to be repented of; ButRom. 2. 5. hardnesse of heart, and a heart that cannot repent, heapeth vp wrath against the day of wrath; And then there will bee no place forHeb. 12. 17. repentance; yea, though thou shouldest seeke it with teares. Next to the Minister,3. The Master of a Familie, ought to turne sinne out of his Familie. let vsus speak to the Maister of a Familie, who is a kinde of publique priuate person. For an House, is a little Church, and a little Commonwealth; and of many such little Churches, and litle Commonwealths, doth the great Church and the great Commonwealth consist. Accordingly in this little Church, the Maister of the Familie hath leaue toPro. 23. 13. reforme by instruction, and in this Common-wealthPro. 29. 19. he hath power to reforme by Correction, when Instruction will not serue. Abraham Gen. 18. 19.is loued and commended, because hee will command his children, and his houshold after him to keepe the way of the Lord. Iaakob also purgeth and reformethGen. 35. his house, putting out the strange gods that were therein. Ioshua is resolute,Iosh. 24. 15. though all Israel be contrarie to him, hee and his house will serue the Lord. Dauid promiseth reformation in his house, as well as in his Kingdom. He that worketh deceit shall not dwell in mine house, he that telleth lyes shall not tarry in my sight. These paternes should the MaistersPsal. 101. of the Families propose; which if they were followed, the reformation of all particulars, would be a reformation of the generall. Therefore let eueryevery…y reforming eueryevery hou…e, a whole …ingdome would be …ormed. man see what swearing and blasphemie, what drunkennesse and luxurie, what extortion & oppression; yea, what any sinne is in his house, and cast out from it the sinne, leauing the person; or the sinne with the person, if the person will not leaue the sinne. The house of the wicked, saith Solomon, shall bee ouerthrowne;Pro. 14. 11. but the Tabernacle of the Righteous shal flourish. Wilt thou then keep that wickednesse that may be the ouerthrow of thine house, and not make Righteousnesse thy Guest, which will make thy house to flourish? Againe, as wickednesse makes one house to decay, so many wicked houses together by proportion make a Land to decay; so by not reforming thy house, thou art an vndoer of thy familie, and a Traytor to thy Countrey. Lastly,4. Each man striue to turne his Friend and his Neighbor. let eueryevery friend to his friend, eueryevery neighbour to his neighbour (yea, though he be but such a neighbour as the Iew was to the Samaritane) let him by admonition, and instruction call him to reformation. If thou feest thy enemies Oxe goe out of the way, thou must turne him into the way, how much more thine enemies soule, wandring in the way that leadeth to destruction. Yea, for thine owne sake thou shouldest doe it, for by his sinne, the Land and thou in the Land may perhaps be punished; but by reforming his sinne, the Land and thou in the Land may bee spared. But if the wicked will not be reclaymed from his wickednesse, let the righteous mourne for5. If the wicked fayle, let the righteous turne the more strongly. the wicked, and strengthen each other in Righteousnesse. Let them mourne for the wicked, that so all sins may be repented, if not by the sinners them selues, yet by the righteous, which lament, euen for this that sinners doe not lament. Let that which wanteth in the wicked bee made vp by the godly, and let them mourne a double mourning, one for their owne, and another for other mens sinnes. So shallAnd double his mourning no sinnes bee left vnrepented, and hereby shall they at the least hauehave this benefit, they shall be Gods marked mourners, and they shal bee like the marked posts of the Israelites in Egypt; GodsEzck. 9. 4. plagues shall passe ouer them. Let the godly alsoAnd strēgthen each other in holinesse. strengthen each other in goodnesse and godlinesse. For the godly are the buttresses of a Kingdome, and the more ruinous a Kingdome is, the stronger should the buttresses bee that support it. Tenne such Pillars would hauehave supported Sodom from falling, and their prayers would hauehave cried lowder in Gods eares for mercy, then the sinnes of thousands did for vengeance. And if they cannot saue a multitude of sinners, yet themselues shall bee saued from wrath in the Day of wrath. WhenMal…c. 3. 16. the wicked were slout against God, they that feared the Lord, spake often one to another, the Lord hearkened and heard it, and a Booke of remembrance was written before him for them that feared the Lord, and thought vponupon his name. And they shall bee mine, sayth the Lord, in the Day that I make vp my Iewels, and I will spare them as a man spareth his owne sonne that serueth him.
SECT. X. To Repentance must be ioyned vehement Prayer.
LAstly, to our Repentance let vsus ioyne vndenyable prayer. I call it vndenyable, because it was neuer knowne that prayer ioyned to Repentance was denyed. Therefore in Ioel, Ioel 2,when God shewes how hee may be ouercome, hauing enioyned Penitence; euen a confession of sinne, and a detestation o… sinne (… pressed in fasting and weeping) and a conuersion from sinne vntounto God; hee also addes; Let the Priests and the Ministers of the Lord betweene the Porch and the Altar say, Spare thy people O Lord, and giuegive not thine heritage to reproach, that the Heathen should rule ouer them. Wherefore should they say among the people, Where is their God? And see what followes immediatly, Then will the Lord be iealous for his Land, and pitie his People. The prayer of a penitent heart is a most acceptable Sacrifice; yea, it is an acceptable Sacrifice offered vp by an acceptable Sacrifice. For, first a penitent heart it selfe, as Dauid sayes,Ps. 51. is by excellence the Sacrifice of God; and next the calues of our lips are an acceptable sacrifice of that sacrifice. So the penitent heart, which of it selfe is a sacrifice, is to prayer an Altar. An excellent Altar from which ascends a sacrifice of sweet sauour into the presence of the Almightie. Therefore Dauid rightlyPsal. 34. 15, 16. orders his song, when hee sayth; first, Depart from euill and doe good, seeke peace and pursue it, And when hee seconds it thus; The eyes of the Lord are vponupon the righteous, and his eares are open to his crie. children of Israel had mockedIudg. 10. 15 with God oft in a false and short repentance, so that God had put them off with a deniall; yet putting away their Idols, and to their repentance ioyning vehement inuocation, they were heard in that which they feared. So true is thatIob 33. of Elihu, The penitent man shall pray vntounto God, and he will be fauourable vntounto him, and hee shall see his face with ioy. It is sinne only that clogs our prayers, and keeps them from ascending vntounto God. The stinking smoake of our sinnes infects the smoake of our prayers, and makes them vnsauorie in the nostrils of the Almightie. If therefore our sinnes be put away, and a pure heart send vp pure prayers, let it be confident, for there is no doubt of hearing. The Lord hathEsa. 58. 9. said it, whose word is stronger then the Couenant of the Sunne and Moone. Then shalt thou call and the Lord shall answer, thou … and the Lord shall say; Heere I am. Wherefore let vsus depart from euil, and then confidently call vponupon the name of the Lord, Let vsus be as sure of hearing as we are of Repenting and Praying. Luxt… Io…annis vocen… ▪ Hierom in Lament. cap 3.…. Ioh. 3. Tunc cor …iduciam in oratione accipit, cum sibi vitae prauit… nulla contradicit, & bonorum operum ratio orationi conuenit. According to Saint Iohns Doctrine, 1. Ioh. 3. Then is the hart confident in prayer when it hath not the checke of a wicked life, but good works doe accompanyWhen we know a way to bee healed, it can be nothing but our owne sloath, that keepes vsus from healing. good prayers.] If it bee thus, Then doe we know a sure way to preuayle with God, and what remaines but that we preuayle? Let vsus neuer complaine of God but of our selues, if wee be not saued, for God hath promised deliuerance to the prayer of the penitent; Let vsus therfore neuer leaue reponting and praying, for we may be assured that the end will bee preuayling. This is the way, let vsus walke in it, yea let vsus lie downe in it, and with the woman of Canaan, let delayes or seeming denyals increase the strength of our Cries, for there is no doubt but Importunitie will preuayle; and if our prayers mount vp vncessantly to God, our Sauiour wil come to vsus assuredly with health vnderunder his wings.