Of Repentance and Fasting, Part 1

Of Repentance and Fasting · Part 1

p. 1PART I.

CHAP. I. Of Repentance in General.

THE nature of Repentance may be underſtood, by the uſe of the word Repent, the very firſt time we meet with it in the Book of God, vi. Gen. 6, 7. where it is ſaid, It repented the Lord that he had made man on the Earth, and it grieved him at the heart. And the LORD ſaid, I will deſtroy man, whom I have Created, from the face of the Earth, both Man and Beaſt, &c. for it repenteth me that I have made them.

I find no words wherein the affections of penitent minds, are better and more fully expreſſed, than theſe: In which Moſes, ſpeaking concerning the Divine Mind and Will, in the Language of men, hath given us a lively deſcription of the temper of our p. 2own hearts, if we truly repent, that we have offended God.

For, firſt, when a man repents of any thing, that thing diſpleaſes him very much. Which is the very foundation of all that is here ſaid by Moſes, concerning Gods repenting that he had made mankind: With whom he was highly diſpleaſed, for their moſt wicked behaviour towards their Almighty Creator, and bountiful Benefactor.

Then follows, in the next place, ſadneſs, grief and ſorrow of mind: Which as naturally flows from the diſpleaſure that any thing gives us, as joy doth from complacency and good liking. And proportionable to the diſlike we have of any thing, will be our ſadneſs that we medled with it: So that if we greatly diſlike any action we have done, it will grieve us (as the phraſe is in Moſes) at the very heart.

Upon which follows a ceaſing to do that action; which gives us ſuch diſpleaſure, that it creates us inexpreſſible grief and ſorrow.

Nor is this all, but condemning in p. 3himſelf what he hath done, ſuch a penitent wiſhes, and, as far as he hath power, endeavours, to have it undone: And therefore, we may be ſure, would not upon any account do it, if it were to be done again.

In teſtimony whereof, becauſe the thing cannot be undone, he takes care and uſes caution for the time to come, that it be done no more; and thereby labours to deſtroy the whole body of Sin (as God deſtroyed man from the face of the Earth) becauſe he heartily Repents that ever he committed it, and would gladly obliterate, if it were poſſible, even the memory of it.

We ought not to think that we have true Repentance towards God, as S. Paul calls it, xx. Acts 21. unleſs we feel our hearts thus affected.

For it is confeſſed by every one that hath any ſenſe of God, that all things which we do are not alike pleaſing unto Him; but with ſome things he is highly offended: And that if we be not of his mind, but ſo croſs, as to pleaſe our ſelves in thoſe things which are diſpleaſing unto him; we run our p. 4ſelves thereby into a ſtate of oppoſition and enmity to his Majeſty.

Upon which when we reflect, we cannot be well ſatisfied with our ſelves, but much diſpleaſed at what we have done: becauſe we have been ſo bold as to contradict God; and by that means are become guilty before him; and obnoxious to ſuch puniſhments, as he ſhall think fit to inflict upon us.

And if we believe the holy Scriptures, the puniſhments due to this contempt of God, are ſo frightful, that no guilty man can think of them without ſome horror: And not only be touched with a ſenſe of his folly and of his danger; but be very much troubled and afflicted (whether he reſpect God or himſelf) that he hath, as the Scripture ſpeaks, walked contrary to Him; and thereby made himſelf liable to his heavy diſpleaſure.

And therefore condemning what he hath done (which he cannot look upon without ſhame and confuſion of face, as well as with grief and ſorrow) he reſolves to do ſo no more: But to betake himſelf hereafter unto a p. 5new life; conformable to Gods holy will and pleaſure in all things. In the former of which, that which we call Repentance begins; and in the latter it ends. An unfeigned ſorrow and grief that we have offended God, is the beginning of it: And a ſerious purpoſe of amendment of life compleats it.

All this is agreed by thoſe that write upon this Subject. And therefore my buſineſs is only to ſhow that the firſt part of Repentance, doth not conſiſt merely in that inward Compunction, and grief, and ſhame, and heavineſs of heart, which are the neceſſary effects of a true ſenſe of what a ſinner hath done, and of what he deſerves to ſuffer: But likewiſe in ſuch outward expreſſions of this inward ſenſe, as are ſuitable to the diſmal condition, into which he hath thrown himſelf; and naturally flows from a heart deeply affected with its guilt, and duly afflicted and grieved for it.

p. 6CHAP. II. Of Sorrow for Sin, in Particular.

THAT we ought to be inwardly troubled in our mind, and exceedingly grieved, afflicted and pained at the very heart, to think we have offended ſo good and gracious a Father, as hath called us into the ſtate of Salvation by Chriſt Jeſus, and thereby loſt his grace and favour; is a thing, as I have ſaid already, confeſſed, without any the leaſt diſpute about it. And it is as much acknowledged, I hope, that it ought not to end, till it hath wrought in us a ſincere reſolution to do ſo no more. It is ſenſeleſs to think of recovering his favour; unleſs we be thus piouſly diſpoſed.

But I ſhall prove as plainly, that it becomes true Penitents, to make ſuch outward expreſſions of thoſe inward affections, as may not only ſhow to all the world that they are heartily p. 7ſorry, and aſhamed of their folly, their falſeneſs, their ingratitude, and all the diſorders they have committed, to the diſhonour of God, and the diſturbance of the peace and good eſtate of the World; but alſo ſatisfie themſelves, that their affliction is more than a tranſient paſſion; and be a ſecurity likewiſe to them, from relapſing into that wickedneſs, which, if they be ſincere Penitents, they reſolve to forſake.

The Soul and the Body are ſo near Neighbours, or rather Friends; that one of them cannot be concerned in any thing, but the other muſt bear its part therein alſo. And therefore as they accompany one another in all other actions; ſo it's fit and juſt and neceſſary, that they ſhould do in Repentance. They have done evil together; and therefore it is but reaſonable, that they joyn in their humiliations and ſorrow for it, and in their abhorrence of it. When the heart is heavy and ſad, the body alſo ſhould put on the habit of a mourner: Who laments the greateſt miſchief that could befal him.

p. 8In treating of which, I ſhall Firſt ſhow, what theſe outward expreſſions of ſorrow and grief are; and whence they ariſe. And then,

2. Briefly demonſtrate, that they have been the practice of Chriſtian people: Who ever thought the condition of a great ſinner ſo doleful, that it called for the bittereſt lamentations. And

3. Lay before you, as briefly, the uſes for which they ſerve; and the profit we may receive by them.

4. And laſtly, give ſome cautions, to prevent the abuſe of them; that we may not receive damage by thoſe things, which are intended for our advantage.

CHAP. III. Concerning outward Acts of Sorrow.

WHAT the outward Acts of Sorrow are, which the ſenſe of their guilt extorts from true Penitents, we may learn from the Prophet p. 9Joel; if we read ſeriouſly the 12. and 13. Verſes of the ſecond Chapter: Where God calls upon them to turn unto him, with all their heart; and with faſting, and with weeping, and with mourning, &c. The main thing here required, was to turn from their evil ways ſincerely, and without any reſerve: But an obſervant Reader cannot but take notice, that this was alſo to be performed, with faſting, and with weeping, and with mourning. Their hearts were to be rent in the firſt place, and not their garments (as it there follows) for otherways there was no hope they would turn unto the Lord: But their garments were to be rent alſo (it being a part of mourning) as the effect, and the declaration of the renting of the heart; and as a token they meant not to continue any longer in their ſins, but to part with them, and be intirely ſeparated from them.

But to prevent all fancies which may poſſibly ſtart up in any mans mind, that the duty I am about to recommend to them, is proper only to the Old Teſtament Spirit and p. 10times (as ſome have been taught to ſpeak) I ſhall deſire the Reader only to ſtudy two other Verſes in the Epiſtle of S. James: Which comprehend, I think, all that belongs to this matter. They are ver. 9, 10. of the iv. Chapter; Be afflicted, and mourn, and weep: Let your laughter be turned to mourning, and your joy to heavineſs. Humble your ſelves in the ſight of the Lord, and he ſhall lift you up.

He had exhorted them in the foregoing words, Ver. 8. to draw nigh to God, in a deep ſenſe that they were great ſinners, to acknowledge their guilt, to deprecate his diſpleaſure, and to reſolve to be better men; both by cleanſing their hands, and by purifying their hearts: And that with all ſincerity and ſingleneſs of Spirit; being no longer double-minded, (ſometimes reſolving to do well, and then revolting to their beloved ſins again) but thoroughly and intirely returning to him in New Obedience. And then, juſt as the Prophet Joel required the Iſraelites to turn unto the Lord with all their heart; and with faſting, and with weeping, and with mourning: p. 11So the Apoſtle requires the Chriſtians to whom he writes, to draw nigh to God after the ſame manner; with upright hearts, and with no leſs, but rather greater tokens of their inward trouble that they had offended him. For he bids them not only be afflicted, and mourn, and weep: But to refrain from all mirth and joy, and to be in heavineſs: Without which humiliations it was not fit for great ſinners to preſent themſelves before an offended Majeſty, or to hope for mercy from Him.

Which words if we examine by the phraſes of the Old Teſtament, which are our beſt guides for the interpreting of the New; we ſhall find there is not one of them, but ſignifies ſome outward expreſſion of great grief and ſorrow: Which was uſed by devout people, in token of hearty Repentance.

When they kept their great Faſt, injoyned by the Law on the day of Expiation, it was called a day of afflicting their Souls, xvi. Lev. 29, 31. lviii. Iſa. 5. which explains the firſt word in S. James, and ſhows it to be p. 12the very ſame with that in Joel, turn unto him with Faſting.

And if we ſearch farther, wherein this afflicting themſelves conſiſted, we ſhall find an Explication of the reſt that follow. For it did not conſiſt barely in abſtinence from food; but in putting on alſo the habit of mourners (ſackcloth and aſhes) and in the action of renting the garments, in bewailing and lamenting their conditition: which are the next phraſes in S. James, mourn and weep.

And if we ſtill proceed further in our enquiry, we ſhall find that on ſuch days of afflicting themſelves they alſo abſtained from all ſorts of pleaſure; they would not ſo much as waſh their faces, much leſs annoint their heads; no, nor look up, but hanged down their heads, in confuſion of face. Muſick and Songs were perfect ſtrangers to them; nor would they take any reſt; but they puniſhed their bodies with watchings, and lying on the bare ground: To teſtifie their ſorrow and grief for what evil they had done, or for the evils they felt or feared. And accordingly here it follows p. 13in the Apoſtle, in perfect conformity to thoſe cuſtoms, let your laughter be turned into mourning, and your joy into heavineſs, or into hanging down of the head, with ſhame and grief.

And if we go on to ſearch into the ground of all this, it will further illuſtrate the thing in hand. For it is viſible, that upon occaſion of any ſorrowful accidents, they were wont in thoſe Eaſtern Countries, to expreſs their ſenſe of it, by putting on ſack-cloth, lying on the ground, ſtrowing aſhes on their heads, and ſuch like things. Which is notorious, more eſpecially, in caſe of the loſs of their Friends, and near Relations. Thus Jacob bewailed the ſuppoſed death of his Son Joſeph, xxxvii. Gen. 34, 35. And thus Riſpah the Concubine of Saul lamented her Children, whom the Gibeonites hanged on a Gibbet, 2 Sam. xxi. 10. and thus Job, when he heard of the calamity befaln his Family, rent his mantle, ſhaved his head, fell down upon the ground, and remained in ſilence, without ſpeaking a word for ſeven days, i. Job 20. and thus his p. 14Friends alſo, hearing of all this evil, and beholding, when they came to viſit him, in what a lamentable condition he lay himſelf, lift up their voice and wept, and rent every man his mantle, and ſprinkled duſt upon their heads, and ſat down with him upon the ground in ſilence, ii. Job 12, 13. Nor are there wanting numerous examples (which I ſhall omit) of the very ſame cuſtoms among other Nations, as well as among the Jews and theſe Arabians.

No wonder then if pious men, who were touched with a ſenſe of their ſin, and of the Divine diſpleaſure: uſed the very ſame ſigns and teſtimony of their grief, which were cuſtomary in other caſes, of far leſs conſequence. For what greater miſchief can befall us, than the loſs of Gods favour? or rather, what calamity is equal, or nearly approaching to it? And therefore there is more reaſon to bewail our offences againſt him (which put us out of his favour) moſt heavily, and with the moſt doleful tokens of our ſorrow for them; than there is to bewail the loſs of the deareſt Friend p. 15we have in this World, or the greateſt misfortune, as we term it, that can poſſibly befal us.

And accordingly we read that when holy Job humbled himſelf before God, for his too peremptory vindication of his own innocence, he doth it in the ſame manner, that he had bewailed his Afflictions, ſaying, I abhor my ſelf, and repent in duſt and aſhes, xlii. 6. And the Prophets often call upon the Iſraelites, to put on ſackcloth, and to bewail themſelves in aſhes; when they would have them mourn for their ſins, and (as it is in 1 Sam. vii. 2.) lament after the Lord: that is, ſeek the recovery of his favour by an hearty Repentance.

For they did not think it fit, for grievous offenders to look up to him, whoſe authority they had affronted, without Tears in their Eyes; and a ſad and ſorrowful countenance; in the moſt mournful poſture and habit; and the bittereſt expreſſions of their grief and inward anguiſh: As knowing that they deſerved to be unprofitably bewailing their ſins in a more diſmal place, where there is Nothing, p. 16but weeping, and wailing, and gnaſhing of teeth.

Why? will ſome ſay; doth God delight to hear our ſhrieks and groans? or would you have us be our own Tormentors? Is it reaſonable a man ſhould be cruel to his own fleſh; and make it his buſineſs, to put himſelf to pain? There is Nothing from which humane Nature more abhors, than ſorrow and grief; and Nothing is more Friendly to it, than Pleaſure and Joy.

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Every thing that ſaddens and afflicts us, is a real Diſeaſe and Sickneſs: To which we cannot but be averſe, and by all means ſtudy to avoid.

Unto which I anſwer, as Solon did to one who told him when he wept for his Son, that he troubled himſelf, but profited Nothing by it, foreign: That's the very reaſon, ſaid he, why I cannot but weep. So when men ſay, that Nature is hurt by Sorrow, the reply may juſtly be; that's one of the p. 17things which ſhould make you ſorrowful: To ſee how you have ſpoiled the Beauty and Goodlineſs of Humane Nature; how you have ſullied it by your ſins, and darkned the brightneſs and chearfulneſs of it; by Eclipſing the light of Gods countenance, which we were made to enjoy and to rejoyce therein; and cauſing this World to become Nothing but a Scene of Miſery, a place of mourning and lamentation; either for our ſins, or for our ſufferings.

It is a ſad fight indeed to behold a Creature made for great Happineſs, to be now ſo altered, that in all the Creation there is not one ſo full of complaints as Man: But it will be a ſadder, if his firſt complaint be not of the cauſe of all this, which is our Sins. Theſe, if they be not ſorrowfully bewailed, are the moſt grievous and lamentable of all things elſe; in the account of thoſe who rightly weigh them.

But beſides this, we muſt conſider; that this is the way to make men leave their ſins; and ſo be reſtored to true Joy and Gladneſs. If they can take p. 18pleaſure in evil courſes, as well as in good, they will never be at the trouble of an exchange: Nor ſcarce think of it, till they be mourning there, where Tears will never ceaſe to flow, and drown them in Eternal Sorrows.

Nay, more than this, to think of our ſins without due ſorrow and grief for them, is in truth to repeat them. So far are they from leaving them, who are not grieved for them; that whenſoever they call them to mind without ſuch grief, it is in effect again to commit them. Their minds are pleaſed with them; and there they do that over again, which was done before in outward actions. Upon this ſcore therefore we are to be afflicted for them; and if we be, Mourning and Tears and ſad Lamentations will not be wanting, proportionable to the Affliction which they give our Spirits. According to that ſaying of Philemon,

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p. 19Grief, like a Tree, hath Tears for its Fruit. Which ſpring out of Sorrow, as a natural expreſſion thereof: And are a means, as I ſhall ſhow more hereafter, to remove the cauſe. And what greater cauſe, as I have ſaid, is there for our grief and heavineſs, and all their mournful attendants, than this; that we have offended him by our ſins, who is able to puniſh them in endleſs Sorrows? When leſſer things produce ſometime a flood of Tears; we cannot but conclude, without any other reaſon for it, that they are juſtly expected, in a very great meaſure, here.

CHAP. IV. Of the Chriſtian Practice in this matter.

AND thus the conſtant practice of the Chriſtian Church, hath expounded theſe words of S. James: By requiring ſuch Humiliations, Affliction, and Doleful bemoaning of p. 20themſelves, from thoſe who had ſo grievouſly offended God, as to be thrown out of their Communion, before they would receive them again into it. Which is a thing ſo notorious, that by the word Repentance, among the ancient Writers of Religion, nothing elſe is commonly meant, but open Confeſſion of their Sins, with ſad lamentations of them, and of the woful condition into which they had brought them.

There are many remarkable things to this purpoſe in the Records of the Church, more than enough to fill a much bigger Book than this; if I would give my ſelf liberty to relate with what humble proſtrations, with what tears and doleful lamentations, conciliciati & concinerati (as Tertullians words are) covered with Haircloth, and buried, as it were, in Aſhes, with Faſtings and Watchings, with Sighs and Groans and mournful Voices, looking diſmally lean, pale and meagre, by long grief and neglect of their Bodies, Penitents were wont to caſt themſelves down upon the Earth, and not only ſupplicate p. 21Gods mercy, but beg and beſeech in the moſt miſerable manner, the pardon and the prayers of their Chriſtian Brethren.

But my deſign is only to ſhow that all this, which was the unqueſtionable practice of the early Ages of the Church, had its foundation in the very beginning of our Religion, and was directed by the Apoſtles themſelves. Who when any ſinner was ſo ſenſleſs that he was not at all afflicted for the Crimes he had committed, ſo impudent that he was not aſhamed of the fouleſt wickedneſs (and therefore was to be excommunicated and cut off from the body of Chriſt) required the whole Church, to bewail his Sin and his Miſery, in the moſt ſad and mournful manner: And therefore we may be confident this was expected from the ſinner himſelf, when by this means he was awakned out of his Lethargy, to ſee into what a woful condition he had brought himſelf by his offences.

For this is the thing which S. Paul blames in the Corinthian Church, that when an eminent perſon among them p. 22had committed ſuch Fornication, as was not ſo much as named among the Gentiles, they were ſo far from being concerned about it, that they were puffed up, with a vain opinion of their dearneſs to God, becauſe of their Spiritual Gifts wherein they abounded. Whereas they ſhould have rather mourned, that he who had done this deed, might be taken away from among them, 1 Corinth. v. 1, 2. That is, they ſhould have met together in the Church, to ſeparate ſuch a perſon from their ſociety, with wailings and lamentations over him: In token of their own ſorrow for, and deteſtation of, ſo foul a fact; and that they looked upon him as a loſt man, till he recovered himſelf by Repentance, and mourned, as they had done, for his Sins.

The Jews, it is well known, when any man was to be puniſhed with death for Blaſphemy, and ſuch like Crimes, proclaimed a Faſt (as we read in the ſtory of Naboth, 1 Kings xxi.) that is, they mourned, and wept, they put on Sackcloth, and humbled themſelves; they did all p. 23other things of this nature, which might teſtifie their Sorrow that God ſhould be ſo diſhonoured, and the offender ſhould bring himſelf to ſuch a miſerable end. Which the Church thought it reaſonable to imitate, when they cut off any perſon from their Body (as a number of Eccleſiaſtical Writers inform us, and this paſſage in S. Paul inſtructed them) they Faſted, they Wept, they put themſelves into the habit of Mourners, and ſtript themſelves of their Ornaments; to declare their abhorrence of the ſins which were thus puniſhed, and to expreſs their Grief for the ſcandal they had given; which hereby they wiped off.

Nay, the Apoſtles themſelves (which is ſtill more) did not refrain from theſe Lamentations; but, when they in perſon executed this Sentence againſt any Sinner, humbled themſelves, and gave the moſt ſenſible tokens of their inward Grief and Sorrow. This we may learn from the ſame S. Paul in his next Epiſtle to the Corinthians, Chapter xii. Ver. 20, 21.

p. 24Where, after he had mentioned ſeveral ſins which they had not reformed, he concludes in theſe words, I fear leſt when I come again, my God will humble me among you, and that I ſhall bewail many which have ſinned already, and have not repented of the uncleanneſs, and fornication, and laſciviouſneſs which they have committed. To bewail theſe men, was to puniſh them with Excommunication; which was accompanied with wailings and lamentations over them, as men in a ſad and moſt dangerous condition; and very much humbled, that is, Afflicted and Grieved the Apoſtles themſelves when they conſidered it: Who thought God himſelf expected it from them; for whoſe ſake, and to preſerve a due regard to his Sacred Majeſty, S. Paul foreſaw he muſt, in all likelihood, be forced to appear in the habit of a Mourner, when he came again among the Corinthians.

In ſhort, juſt as men mourn for their Friends who are dead corporally; ſo did they bewail thoſe who were dead Spiritually. Which they ought ſure much more to have done p. 25themſelves; if there had been any ſenſe remaining in them, and they had not been dead in Treſpaſſes and Sins: And did bewail, no doubt, as ſoon as by this ſeverity they were awakened out of their ſleep, and aroſe from the dead (as S. Paul ſpeaks, v. Epheſ. 14.) that is, had any motion of Spiritual life appeared again in them, and were brought to a feeling of their lamentable condition.

Which lamentations of themſelves ſometimes continued ſo long, even by the inclination of the Penitents themſelves, that they did not think fit, when they had highly offended God, to leave them off, as long as they lived. The Deacons wife in Aſia, is a famous inſtance of it: Who having been ſeduced and corrupted in her body by Marcus, whom ſhe followed a long time, but at laſt by the diligence of the Brethren converted; ſpent all her days in Penance, bewailing and lamenting the corruption ſhe had ſuffered by that Magician: As p. 26Epiphanius **Haereſ. 34. n. 3. foreign.relates out of Irenaeus.

Many ſuch obſervations might be heaped up, and more added out of the Holy Scriptures; but this is ſufficient, I think, to reform the Error, which is crept in among us, that outward humiliations and bodily afflicting our ſelves, ſignify nothing in the Chriſtian Religion; but inward grief and ſorrow doth all. This is not Apoſtolical Doctrine; and the Church of God hath always thought otherways. S. Paul himſelf teaches us, in another Epiſtle, that though Godlineſs (all the actions of Chriſtian Piety) be the chief thing; yet bodily exerciſe is not to be lookt upon as altogether unprofitable, 1 Tim. iv. 8. Bodily exerciſe profiteth little: but Godlineſs is profitable unto all things, &c. So we now read in our Printed Bibles [profiteth little] but I have reaſon to think the Tranſlation at firſt was, profiteth a p. 27little: Becauſe in the Margent, referring it to time, it is Tranſlated thus, or, for a little time **As S. Auſtin (Cap. 33. de moribus Eccl. Cath.) and moſt of the Ancients expound it.Which ſhows they thought there was ſome profit in Bodily exerciſe, though but little in compariſon with the profit of Godlineſs it ſelf. And ſo it is expreſſed in the Greek more clearly and fully, Bodily exerciſe is profitable, foreign, a little way (as it may be rendred) ſerves to ſome purpoſe, and is uſeful in its kind. And therefore the Apoſtle doth not ſpeak ſlightingly of it (as men are apt to underſtand his words in our Tranſlation) but rather commends it; though with diminution, in reſpect of ſomething elſe, which was far better and more to the purpoſe.

Now by Bodily exerciſe I ſuppoſe no man is ſo weak as to imagine the Apoſtle meant ſuch Exerciſe as is neceſſary for the health, or the pleaſure and recreation of the Body (there being no occaſion to ſpeak of ſuch matters) but rather intended ſuch Exerciſes p. 28as did afflict and impair the Body, and may help a little way to conſerve or reſtore the health of the Soul. Such as faſtings, watchings, lying on the ground, eating the bread of affliction (as the Scripture calls it) that is courſe Food, abſtaining from conjugal pleaſures, and in general, all ill treatments of the Body; which ſerved to humble it, and bring down the pride and wantonneſs of it. Epiphanius thus reckons them up; when he ſpeaks of the Exerciſes that accompanied their Prayers, in the week before Eaſter **Haereſ. lxxv. foreign, &c..

CHAP. V. The uſe of Bodily Exerciſes.

THAT theſe Exerciſes are ſomething profitable, is the next thing I propounded to be treated of in this Diſcourſe. I am ſure they p. 29are very becoming a great offender, though they be the leaſt that God expects from him: And therefore they ought not to be utterly decried and diſgraced; while we teach there is ſomething much beyond them, without which they will do us but little good.

1. For firſt, they are natural expreſſions of the ſenſe a man hath of his own vileneſs and baſeneſs; and may very much conduce to promote it, and make him more apprehenſive of it.

2. And they are as natural expreſſions of the ſenſe he hath, of his abuſe of the good things which God allowed him to enjoy; and of his Grief and Sorrow, which that ſad reflection works in him.

3. They declare alſo a ſenſe of his unworthineſs to enjoy thoſe good things any longer: He acknowledging by his Faſting and Abſtinence (for inſtance) that his daily Bread, yea the leaſt morſel of it, is too good for him; and by his throwing off all his Ornaments, that he deſerves to be ſtript of all other Bleſſings, p. 30which God hath adorned him withall.

4. They are a juſt acknowledgment likewiſe of his offences, which have made him thus unworthy: And plainly declare alſo that he looks with deteſtation upon thoſe evil courſes, which have made him not to look like himſelf.

5. Further, they are a ſign of a mans intention and purpoſe to alter the whole courſe of his life; and to become quite another man.

6. Nay, more than this, they are a beginning of Self-denial; and ſome ſmall Exerciſe of it, in things which fleſhly nature very much deſire: As we all know, it doth good Meat and Drink, fine Clothes, Eaſe, and all manner of Pleaſures.

7. And further, they may help alſo to mortifie the evil that is in any of thoſe deſires; and diſpoſe a man to avoid thoſe ſins more carefully hereafter, which have procured him ſo much Grief, Affliction, and Trouble. That is, they are not merely teſtifications of our grief for Sins paſt, and our deteſtation of what we have done p. 31amiſs; which is the firſt part of Repentance: But, if they be rightly uſed, may prove a means to ſecure our reſolution of amendment (which they alſo naturally teſtifie) and help to preſerve us from revolting to thoſe ſins, of which we expreſs ſo great deteſtation, and feel to be very afflictive; which is the other and beſt part of Repentance.

8. They may ſerve alſo to diſpoſe a man to ſeriouſneſs in Meditation and Prayer; by taking his thoughts off from all worldly things, as little or nothing worth.

9. More particularly, they may ſerve to raiſe in our mind, a due valuation of the happineſs of the other World; when we deſpiſe all the enjoyments of this. Which was a Doctrine S. Matthias was wont to preſs (as Clemens Alexandrinus reports his words **L. iii. Strom. p. 436.foreign, &c. to oppoſe the Fleſh, and to treat it ill; not ſuffering it to have its deſires; foreign, but to nouriſh the Soul by Faith and by Knowledge: For by ſubſtracting p. 32from the Body, we make proviſion for the Souls increaſe in Wiſdom and Goodneſs. Which end of Abſtinence we are taught in the Collect for the firſt Sunday in Lent; wherein we pray, that our Fleſh being ſubdued to the Spirit, we may ever obey his Godly motions in Righteouſneſs and true Holineſs, &c.

10. And, to omit other things, I ſee no reaſon why I ſhould not add, in the laſt place, that theſe ſeverities are acts of a juſt revenge, which a ſinner takes upon himſelf, for his former exceſſes; by Intemperance, Luxury, Impurity, Pride and Vainglory.

They are but juſt expreſſions of a due indignation againſt his paſt follies; and a becoming chaſtiſement, which he inflicts upon himſelf for his licentious way of living.

S. Paul himſelf mentions this Revenge, as the laſt effect of the Corinthians ſorrowing after a Godly ſort, 2 Corinth. vii. 11. For behold, this ſelf-ſame thing that ye ſorrowed after a Godly ſort, what carefulneſs it wrought in you (to ſatisfie the Apoſtle) p. 33yea, what clearing of your ſelves (of approving what he condemned) yea, what indignation (againſt the offender) yea, what fear (of the Apoſtolical Cenſures) yea, what vehement deſire (to recover, I ſuppoſe, the Apoſtles good opinion) yea, what zeal (for the Apoſtles authority, which ſome ſlighted) yea, what revenge; in inflicting puniſhments ſuitable to the offence.

By which word [Revenge] it is true (and I will not in the leaſt prevaricate in this Argument) the beſt Interpreters, and I believe rightly, underſtand the puniſhment lately inflicted, by the ſentence of Excommunication pronounced againſt the Inceſtuous perſon, according to the Apoſtles order. Yet it is manifeſt, I think, that this Revenge was taken by the Church, becauſe the man did not take it on himſelf. If he had been ſadly afflicted, if he had humbled himſelf by Faſting and Weeping and Mourning, by confeſſing his Sin, by confuſion of face, and all other ſigns of a true Penitent; the Church had not proceeded to ſuch a degree of ſeverity p. 34againſt him, as to deliver him up to Satan. And ſuch a Revenge, whether injoyned by the Church, or inflicted by a mans ſelf, the Apoſtle makes the fruit of a pious Sorrow.

That ſharp Grief wherewith the Heart is wounded, when it reflects upon its diſobedience to a moſt Gracious Father, thoſe Stings, which a mind conſcious of ſuch foul ingratitude, feels in it ſelf; that ſhame, that ſelf-diſplicency, and loathing, which ariſes out of a ſerious ſenſe of a mans offences, work in him ſuch a deteſtation of his former courſe of life; that it will incline him by afflicting and puniſhing himſelf, after ſuch a manner as I have deſcribed, to prevent the like again.

p. 35CHAP. VI. The Abuſe of theſe Exerciſes ought not to hinder the Ʋſe: wherein a further account is given of them.

AND this courſe ought not to be laid aſide, becauſe ſome have turned this juſt Revenge, by inflicting puniſhments upon themſelves, for ſuch ends as I have named, into a proper ſatisfaction of the juſtice of God. Which is the fault of the Church of Rome; who by abuſing many profitable things, have made others throw them quite away.

To fanſie any ſuch ſatisfaction, as they ſpeak of (which is variouſly explained by them, and by ſome very injuriouſly unto our Lord Chriſt) is to ſtretch the vertue of theſe things too far: But if we therefore ſhall wholly reject them, that will be to ſtart aſide as much the other way. The Church of God, in the pureſt times, before p. 36the birth of thoſe Errors, which are comprehended under the Name of Popery, moſt earneſtly recommended and enjoyned ſuch Afflictions of the Body, without any deſign of ſatisfying the Divine Juſtice for their Sins; & yet with an intention to puniſh themſelves for them: in hope that God would graciouſly ſpare them, and accept of their unfeigned Repentance; of which theſe were the ſigns and tokens; and alſo the beginnings of a new Life, and the means to bring it to greater perfection.

The very Faſt of Lent, was anciently prolonged to that number of days of which it now conſiſts, for the benefit of the publick Penitents, that were in the Church: Who by ſuch Humiliations, as I have mentioned, gave ſatisfaction to the Church (which was another end of their Afflicting themſelves) and humbly begging their pardon, promiſed hereafter to be better Chriſtians: and ſo prepared themſelves to be reconciled, and admitted to the Holy Communion at Eaſter.

p. 37It would be endleſs to recite all the paſſages we meet with in Eccleſiaſtical Writers, concerning this matter; that Penitents ſhould by ſuch Bodily Afflictions, as have been often named, take Revenge upon themſelves for their former wickedneſs; and undo what they had done before, by doing juſt the contrary.

S. Chryſoſtom mentioning thoſe words of John Baptiſt, Bring forth therefore fruits meet for Repentance, puts this queſtion, How may we thus fructifie? And reſolves it in this manner; If we do directly contrary to our former Sins. Haſt thou ſtoln another mans Goods? begin now to give away thine own. Haſt thou been a Fornicator, abſtain even from thy lawful Bed. Haſt thou wronged any one in words, as well as deeds? bleſs hereafter even thoſe that curſe thee; do good to thoſe who reproachfully uſe thee. Such Revenge as this is very neceſſary; for a wounded man, as he adds, muſt not only pull the Dart out of his Body, but apply alſo ſuitable remedies to his Wound. Haſt thou therefore flowed in Luxury and p. 38in Drunkenneſs? make a compenſation for it by Faſting and Abſtinence. Haſt thou caſt impure Eyes upon anothers Beauty? cover thy Eyes, and hang down thy head; being touched with a greater caution, by the harm thou haſt received.

And thus Tertullian, long before him, gives L. de Poenit. C. xi.this brief admonition; If thy Neighbour ask thee, why thou defraudeſt thy ſelf of thy Food, and art ſo Afflicted, &c. tell him, Deliqui in Deum, &c. I have offended God, I am in danger to periſh Eternally: And therefore now I hang down my head for ſhame, I macerate and excruciate my ſelf; that God, whom I have injured by my ſins, may be reconciled to me, &c.

Gregory the Great, though much later than either of them, hath left this excellent Gloſs upon the words before-mentioned. You muſt obſerve that the Friend of the Bridegroom (he means John Baptiſt) calls not only for fruits of Repentance, but for fruits meet, or worthy and becoming p. 39Repentance. It being one thing to bring forth fruit; another to bring forth meet or worthy fruit. For you muſt know, that he who hath not committed unlawful things, may juſtly uſe thoſe which are lawful: But he that hath done unlawful things, for inſtance hath faln into the guilt of Fornication, or which is worſe, of Adultery, he ought to deny himſelf even thoſe that are lawful; in proportion to the unlawful, which he remembers he hath given himſelf the liberty to enjoy. For there ought not to be equal fruits of Repentance from thoſe who have offended little, and from thoſe who have offended much (from thoſe who ſince they have been devoted to God have led a regular life, and from thoſe who have been very extravagant) but every one, according as he hath broken his vow to God, leſs or more; with more or leſs expreſſions of Grief and Sorrow he ought to addreſs himſelf to God for Mercy.

I will add only the words of S. Ambroſe to a corrupted Virgin. According to the weight of the guilt, muſt p. 40be the greatneſs of the Repentance: And therefore thou muſt not Repent in word only, but in deeds. Which may be thus done: If thou ſetteſt before thine Eyes from what a great dignity thou art faln, from what a Book of Life thy name is blotted out: And ſo believeſt thy ſelf to be juſt next door to utter darkneſs, where there is endleſs weeping and wailing and gnaſhing of teeth. When thou haſt repreſented this to thy ſelf by Faith, then (ſince the Soul that ſins is liable to be caſt into Hell fire, and there is no remedy, after Baptiſm, but only the comfort of Repentance) be content to endure any Affliction, any Labour, any ſordid uſage of thy ſelf; if thou mayeſt but be delivered from Eternal pains: And, if thou wilt be guided by me, be thou thy ſelf the more cruel Judge of thy own fact. If the ſinner (as it follows a little after) would not ſpare himſelf, God would ſpare him. If he would put himſelf to ſhort pain here in this Life, he might eſcape Eternal pain in the future. A great wound muſt be ſearcht into carefully, and have a long Cure. p. 41A great ſin muſt neceſſarily have a great ſatisfaction.

So he calls thoſe acts of faithful Penitents, Confeſſion, Weeping, Mourning, neglect of their Bodily culture, Prayers, Faſtings, Alms, lying on the Ground, wearing Sackcloth, and ſuch like things as were then in uſe; by the name of Satisfaction. Not becauſe he thought they could properly make a compenſation to God for their paſt crimes, and merit his pardon: but becauſe they were pleaſing and acceptable to him, when they were true ſignifications of the inward compunction of their Hearts; as well as gave ſatisfaction to the Church, which enjoyned theſe Penances, to take off the ſcandal that had been caſt upon Religion by their Sins. For he ſatisfies another, that doth what he requires of him. Now God himſelf requires this of a Sinner, that he be afflicted and mourn, and weep, and have his laughter turned into mourning, and his joy into heavineſs, &c.

And if he had not required it; yet Nature it ſelf preſſes us to it, when we are rightly affected towards him. p. 42For it is ſcarce poſſible, as Mr. Calvin well obſerves, That a Soul ſtruck with the dread of the divine Judgment, ſhould L. iii. Inſtit. Cap. 3. Sect. 15.not exact this of it ſelf: and teach a man to prevent the vengeance of God, by being himſelf the avenger of his own Sins. And the ſeverer, ſaith he, we are to our ſelves, and the ſharper cenſure we paſs upon our Sins; the more propitious and merciful we may hope God will be unto us.

Which he ſeems to have borrowed from Tertullian, in his Book of Repentance; Cap. ix. & x.where he hath theſe known words. When Repentance throws a man on the ground, it ſupports and relieves him. When it makes him all ſqualid, it renders him the more pure and clean. It excuſes, when it accuſes him. It abſolves, when it condemns. And the leſs thou ſpareſt thy ſelf, believe me, the more will God ſpare thee.

Which is agreeable to the Doctrine of S. Paul, in the 1 Corinth. xi. 31. That, if we would judge our ſelves, we p. 43ſhould not be judged of the Lord. It is certain, that the judgment, which he would have had the Corinthians prevent, by judging themſelves; was the ſharp Chaſtiſements which God inflicted upon that Church, by Sickneſs, Weakneſs, and Death; as we read in the Verſe foregoing. In few words, it was his inflicting puniſhments upon them for their ſins: and therefore it is moſt reaſonable to think that this is the judgment he would have them paſs upon themſelves; which might, as I ſaid, have prevented that judgment of God, and ſtill might remove it. They ſhould have afflicted and chaſtiſed themſelves in a contrite manner, with Faſtings and Mournings, and bewailing of their Sins, and other Humiliations: that ſo there might have been no need of Gods inflicting puniſhments upon them for their reformation, which they had already begun to inflict on themſelves. For if by being judged in the latter part of the Verſe, be meant being puniſhed (which is unqueſtioned) it ſeems the moſt agreeable interpretation of p. 42duplicate page p. 43duplicate page p. 44judging our ſelves in the former part, if we underſtand thereby puniſhing our ſelves by that ſevere diſcipline, which I am treating of.

It is true indeed (for I will diſſemble nothing that I know, nor ſtrain any paſſage of Scripture to juſtifie this Doctrine) that the word we render judge in the beginning of the Verſe, is not the very ſame with that which is in like manner ſo rendred by us in the concluſion: But in the Greek there is ſome difference, when he ſaith, if we would judge our ſelves (which is foreign) from the other, we ſhould not be judged, which is foreign. And it is further true, that S. Chryſoſtom and Oecumenius there expreſly note, that the Apoſtle doth not ſay foreign, if we would puniſh our ſelves, but only if we would ſentence and condemn our ſelves as Sinners: which they take to be the import of the word foreign.

But this notwithſtanding, I cannot think the infliction of ſuch puniſhments upon themſelves, as are the ſubject of this Diſcourſe (which are p. 45of a different kind from thoſe inflicted by God, and ſo expreſſed by a different word) are here excluded. For to what do men ſentence and condemn themſelves (which S. Chryſoſtom makes the meaning of the word) but to ſuffer all that a juſt Judge ſhall inflict; if he deal with them according to their deſerts? And how could they think of inflicting leſs chaſtiſements upon themſelves, than ſuch Humiliations, as were then in uſe; whereby they acknowledged themſelves to be unworthy to live?

In which, ſaith the Apoſtle, if they had not favoured themſelves, but pronounced and executed that ſentence which their ſins juſtly deſerved; they might have been ſpared by God: and not puniſhed, as ſome were, by thoſe Sickneſſes and Infirmities, nay, Death, which he ſent among them.

So that the full import of that word judge our ſelves, I conceive to be this. If you had ſtrictly examined your ſelves, and made an exact difference (ſo the word is expounded Ver. 29.) between your ſelves, and thoſe who had no ſenſe of their irreverent behaviour p. 46towards our Lord; if you had acknowledged your Errors, and condemned your ſelves for them, and deprecated his diſpleaſure by due Humiliations, and ſtudied amendment; he would not have handled you in this manner, by ſending a terrible Plague upon you. For it cannot reaſonably be denied, that in this judging or condemning themſelves (Tranſlate it how you pleaſe) all things are contained, which were or ought to have been, the effects and fruits thereof: As in confeſſion of Sin, the Scripture includes Repentance, and the fruits of Repentance, or amendment of Life: And in the Exomologeſis of the ancient Chriſtians, the whole buſineſs of Penance was contained; as appears ſufficiently, by the ſtory I related of the Deacons Wife in Aſia. Now ſuch Humiliations as I have treated of, were the effects of their condemning themſelves; when they were deeply guilty, and as deeply ſenſible of their guilt. Which the Corinthians were not; and ſo did not ſue out their pardon, in ſuch a humble and afflicted p. 47manner, as became ſuch groſs offenders: For if they had, they ſhould not have faln under ſuch a ſevere diſcipline of Heaven, as to have been cut off (which the Jews ſay was always by the hand of Heaven) from the Land of the living.

In plainer terms (which I take to be the trueſt Interpretation of all) if the Church had judged, condemned and exerciſed its Cenſures, as it ought to have done upon ſuch offenders, and puniſhed them for their faults: thoſe puniſhments from the hand of God might have been ſpared.

And that's the cauſe ſtill perhaps, why many publick judgments of God fall upon us in theſe days; becauſe the Church is negligent in calling offenders to an account: And they will not judge, that is Afflict, themſelves for their Offences. There are great numbers, I doubt not, who condemn their Sins in their own Conſciences; and condemn themſelves alſo for them, to deſerve puniſhment from God: And this they imagine to be ſufficient, to make them capable of his Mercy and Forgiveneſs. p. 48Whereas they ought to humble themſelves with Faſting, and Weeping, and Mourning; with neglect of their Bodies, confeſſion of their Guilt, confuſion of Face, lamentable deprecations of Gods diſpleaſure, Prayers, and Supplications, with works of Mery: which ought always to accompany Faſting and Prayer; as moſt becoming thoſe who ask mercy of God, and as a Revenge upon themſelves for their Covetouſneſs and too great love of this preſent World. And becauſe grievous ſinners do not thus Afflict themſelves, with an unfeigned reſolution of amendment, God himſelf is pleaſed to afflict them; by ſending his Plagues upon them, in one ſort or other to puniſh them.

p. 49CHAP. VII. Some Cautions to prevent miſunderſtanding in this matter.

THUS having proved what I undertook, that we ought not to content our ſelves with inward Sorrow alone, without all outward Humiliations; and ſhown the uſe they have in Religion: I proceed now, according to the method laid down in the beginning, to give ſome Cautions, to prevent the miſunderſtanding, or abuſe of this Doctrine.

1. And firſt of all I would not be underſtood, as if I thought they were of ſuch an indiſpenſable neceſſity that it is impoſſible for any ſinner to obtain Remiſſion and Abſolution without them. No, the very Hiſtory of the Goſpel ſhows the contrary: In which we find our Saviour, who came to call ſinners to Repentance, forgave ſeveral perſons; who did not, like that woman in the vii. of S. Luke, Kiſs his very feet, waſh them with her tears, p. 50and wipe them with the hair of her head. All which were acts of great Humiliation; eſpecially the laſt: wherein ſhe imployed that to the meaneſt uſe, which had been before her principal Ornament and her pride.

My meaning therefore is, that theſe things are very uſeful (as hath been ſhown) and in ſome caſes neceſſary: when Penitents have been very licentious livers; and it is not likely they will otherwiſe be ſufficiently ſenſible of what they have done, and of what they have deſerved; nor be ſo humbled, as to be reclaimed and brought off from their evil courſes.

2. They therefore who have conſtantly led a regular life, and are guilty only of the ſmaller ſort of Offences, muſt not take theſe things as ſpoken to them (unleſs it be on ſome occaſions, which ſhall be preſently mentioned) which are intended for groſs and ſcandalous Sinners. Such as that woman now named, who was a known Harlot: unto whom our Lord forgave a great deal; when little was forgiven unto Simon, who did none of theſe things, vii. Luke 46, 47.

p. 513. Yet it may be very neceſſary even for thoſe to take this courſe, who are not ſuch heinous Offenders; in caſe of frequent relapſes into the ſame ſin: which muſt be cured by uſing themſelves ſomething ſeverely. For though ſeldom ſlips (of the Tongue ſuppoſe) may be eaſily corrected: yet frequent returns to folly, and that after ſolemn reſolutions to the contrary, will require more pains and great Humiliations; as a means not only to give a ſtop to them, but to extirpate ſuch roots of bitterneſs.

4. The beſt alſo ought to Afflict themſelves, in times of publick calamity; and upon days of ſolemn Humiliation: when men are naturally diſpoſed to that which may ſignifie their ſeriouſneſs, ſobriety, ſorrow, and unworthineſs of the Bleſſings they come to beg of the Father of Mercies.

5. By which every one may underſtand that theſe Humiliations are not always in ſeaſon; as inward grief and ſorrow is: But upon ſuch occaſions as I have mentioned; and alſo at certain appointed times, which the Church hath fixed, either Weekly, or p. 52Yearly; for Humiliation in general for our own and other mens Sins; or for the bewailing thoſe in particular who have deſerved the Cenſures of the Church, when they are executed on them. Of which more hereafter.

6. At all which times care muſt be taken, that theſe Humiliations be true ſignifications of our inward grief, and proceed from thence: And not merely external ſhews, uſed for faſhions ſake, and to comply with the ſeaſon. For without inward grief and reſolutions to be better, they are ſo far from procuring any favour from God, that we may juſtly fear they further incenſe him; as being but a kind of mockery of him. Which made the Prophet Joel, in the place above named, bid the Iſraelites rend their hearts, and not their Garments: Not intending hereby to forbid the rending their Garments (which he had in effect called for, in the preceding words) but requiring them not to content themſelves with that alone. Becauſe that was but a ſignification and token; and a ſign, where there was nothing really ſignified p. 53thereby, could be nothing worth: But rather an abomination in the ſight of God. Who counts it a vile piece of Hypocriſie, when we preſent him with ſignifications, which in truth ſignifie nothing; there being nothing within, like to that which appears without.

7. And further, this caution muſt be uſed, that by theſe Exerciſes, we neither deſtroy the health of our Bodies, nor ſuffer any ill affection to be bred in our Minds. We ought not to make our ſelves ſick with Faſting; nor ſo weaken our ſelves by hard uſage, as to become unfit for our imployments. And greater care ought to be taken, that we do not grow moroſe and ſowre, peeviſh and untoward unto others; while we are ſevere unto our ſelves. And that the keeping our ſelves under a ſtrict diſcipline, do not beget a ſecret pride in us; which makes us to think very highly of our ſelves, and to contemn and deſpiſe others: Juſt as the conceited Phariſee, did the poor Publican; in the xviii. S. Luke 11, 12.

p. 54But above all, we muſt be watchful that ſuch pride to not creep herewith into our hearts; as tempts men to fanſie they have by this diſcipline, highly merited at the hands of God, whom they had grievouſly offended.

Let ſuch Rocks as theſe be avoided; and then theſe bodily Exerciſes, in their ſeaſon and due meaſure, may prove very profitable: being deſigned for ſuch other ends and uſes as I have named; particularly, as a means to prevent our relapſing into ſuch ſins, as have coſt us much affliction and trouble.

8. But laſtly, I deſire it may be noted, that I do not pretend any obligation or fitneſs either, for the uſe of all and every, the very ſame tokens of inward grief, and of the ſenſe we have of our vileneſs, whereby it was expreſſed in ancient days: But we are rather to declare the ſame things, by other ſigns which are more ſuitable to our own times.

For the reaſon, I have ſhown, why they ſat down in Sackcloth and Aſhes when they humbled themſelves before God, in the days of old; was, becauſe p. 55then it was the cuſtom of Mourners, in that manner to expreſs the ſenſe they had of the loſs, which they bewailed. But now that cuſtom is quite antiquated; at leaſt, in theſe parts of the World there are no ſuch things uſed by thoſe that lament any worldly loſs: And therefore we are no more bound to wear Sackcloth on our Bodies, and throw Aſhes on our Heads, when we humble our ſelves, and mourn for our Sins, than we are to rend our Garments; which is not uſed in thoſe Churches, where the other is ſtill thought fit to be retained. But we are, as I ſaid, to expreſs the ſame thing, by other ſigns and tokens: which are more proper to the age and the place wherein we live.

Now they that Mourn (for a near Relation, or Friend ſuppoſe) in theſe Countries, are ſtill wont to forbear their meat, to abſtain from all manner of pleaſures, to neglect the care and culture of their Bodies, to retire themſelves from company, to lay aſide buſineſs, to ſhut up themſelves in private, to cover their faces, to keep ſilence, to bewail their loſs, and p. 56to refuſe preſently to be comforted. And thus it will become thoſe who have highly offended God, to bemoan and lament themſelves after the ſelf-ſame manner; when they are in good earneſt grieved for their Sins.

As for whipping and lacerating the Body, I do not find that it was ever uſed in the Church anciently, either under the Old Teſtament or the New: But there are plain indications rather, that they lookt upon it as a Paganiſh cuſtom, which they were not to imitate. And indeed it repreſents God under a vile Notion, as if he delighted in our bloud, and was in love with cruelty: Nor is there any thing like it to be found, in the Penances anciently injoyned in the Chriſtian Church; and therefore it is not to be approved. But ſuch expreſſions of grief and ſorrow are only to be uſed, as Nature and the cuſtom of the Country direct us unto, in other caſes of diſtreſs and ſadneſs.

p. 57CHAP. VIII. The Ʋſe which Wicked men ought to make of this Doctrine.

BY what hath been briefly ſaid in this Argument, all Wicked men, who have highly provoked God by their lewd way of living, may ſee (if they pleaſe to open their Eyes) into what a woful condition they have brought themſelves: being unworthy to Eat, or Drink, to lift up their Eyes unto Heaven, to enjoy the light of the Sun, or any of the leaſt of thoſe common Bleſſings which God beſtows upon all Creatures; as ſincere Penitents have been conſtrained to acknowledge, by their deep Humiliations, Dejections and Abaſement of themſelves, even to the Earth, before his offended Majeſty.

So evil and bitter a thing it is to depart from God, and to caſt his holy Laws behind our backs (with neglect, if not contempt) in the opinion of all thoſe, who have been awakened p. 58to a lively ſenſe of Him, and of the duty which is owing to Him. And whenſoever they that now make a mock of Sin, ſhall become ſo ſerious as to reflect upon their ways, and conſider ſolemnly how they have oppoſed God, and ſet themſelves againſt his Authority, it will ſtrike them with the like conſternation and amazement: And they will not think fit, ſo much as to look up unto Him whom they have ſo inſolently affronted, without Tears in their Eyes, and with a moſt ſad and ſorrowful Countenance.

Nay, the moſt dejected looks are beſt becoming great Offenders; and the moſt doleful lamentations ought to come out of their mouths; if ſilence, confuſion, aſtoniſhment, laying their hands on their mouths, or putting their mouths in the duſt, be not much more beſeeming: When they remember, that they deſerve to be thruſt down into utter darkneſs, there to bewail their mad contempt of God in extream horror and anguiſh of Spirit.

p. 59And this is but the firſt ſtep neither to the recovery of Gods favour; unto which they ſhould be glad upon any terms to be reſtored: and have juſt reaſon to look upon it as a bad ſign, if they expect to recover it, upon eaſier conditions than theſe. They have too ſlight thoughts of their miſdoings, who look upon this injunction as too harſh and ſevere: Be afflicted, and mourn, and weep: Let your laughter be turned into mourning, and your joy into heavineſs. Humble your ſelves, in the ſight of the Lord, &c. For if mens hearts be rightly affected, they will not only readily accord to this; but think they are very kindly uſed, if they be after all received to Mercy.

Nay, every honeſt heart will judge it reaſonable that his ſorrowful Humiliations ſhould bear ſome proportion to the offences, of which he ſtands guilty. The more he hath provoked Gods diſpleaſure, the more he will be diſpleaſed at himſelf: His affliction will be the heavier; his ſorrow the deeper and ſadder; his loathing of himſelf the more vehement, as a p. 60very abominable Creature; and conſequently he will lay himſelf the lower, and be the more abaſed, when he comes to ſue for pardon.

There is nothing ſtranger than the careleſsneſs of men about their Souls, in this regard; as S. Chryſoſtom excellently diſcourſes, in the beginning of his Comments upon the Epiſtle to the Corinthians. You ſhall ſee many, ſaith he, bath themſelves in Tears, and refuſe to be comforted, for a great many days (his phraſe is foreign, a thouſand days) becauſe they have loſt ſome dear Friend, a Child, or ſome other Relation, whom God hath taken out of the World. But though they loſe their precious Souls every day, they ſcarce ever lay it to heart: but ſlightly paſs it over with a few ſighs, at the beſt. Nay, where ſhall we find the man, that is ſo much as ſorry for what he hath done? who is there that groans, that ſmites his Breaſt, that is full of Solicitude, and Care, and Fear, leſt he be undone? foreign I think there is none: I am not acquainted with them: they are not to be met withal, p. 61who are concerned about their Souls; though they periſh with a remedy juſt at hand.

But what a retchleſneſs is this? How doſt thou think to be reconciled to God, when thou art not ſo much as ſenſible that thou haſt offended?

Thou wilt ſay; but I do confeſs my ſins; I condemn my ſelf for them. True, thou ſayſt ſo with thy mouth; but let thy heart tell me ſo. Sigh deeply at that word: Sigh ſo ſadly, that thou mayſt ever hereafter be of good chear. For if we did worthily grieve for our ſins, if we ſighed heartily for our offences; nothing elſe would make us ſad: but this one trouble would drive away all other ſadneſs. Thus he.

And then we may be bold to think we have worthily lamented our ſins, and bewailed our wretched eſtate; when the affliction it hath given us, makes us more fearful to offend hereafter. If we can find in our hearts, ſo much as to play with the occaſions of thoſe ſins, which we have lamented; if we gaze with ſome pleaſure upon the bait which intices us to p. 60duplicate page p. 61duplicate page p. 62them; if we love our old wicked company; or be ſo bold as to venture into it; if we draw as near a ſin as we dare: it is a ſign we do not ſufficiently abhor it, nor have been ſorrowful enough for it. For that would have made us more ſhy, more wary, more timorous of relapſing into ſo dangerous an eſtate; and afraid to approach near to thoſe ſnares, wherein we had been intangled; and thereby ſuffered ſuch affliction, as can never be recompenſed with any pleaſures, but thoſe of pleaſing God in all things.

Let us not deceive our ſelves then; no not with ſorrow and affliction of Spirit, and the greateſt Humiliations before God; if they be not attended with a change in the whole courſe of our life. Till ſorrow hath wrought this effect, we have no reaſon to think that we have ſorrowed after a Godly ſort. We lay aſide the afflicting our ſelves too ſoon, and ſpeak comfort to our Souls before they be ſit for it: If our grief hath not made an abſolute divorce between us and our ſins; never to come together again. p. 63For ſo the Apoſtle teaches us in that known place, 2 Cor. vii. 10. Godly ſorrow worketh repentance to Salvation, not to be repented of. Sorrow is an unprofitable thing, unleſs it work Repentance: and Repentance is unprofitable, if it be only a good fit, and we return again to the ſins which we renounced. Let us not conclude therefore too haſtily that we are Penitents. Sorrow alone doth not make us ſo; no, nor a preſent change in the courſe of our life: but that change muſt continue and hold out when we come to be tried, and are placed again among our uſual temptations. Of which till we have had ſome experience, let us be modeſt, not confident, in the opinion we have of our Godly ſorrow: And judge rather we have not ſufficiently lamented our ſins, than ſpeedily pronounce our ſelves abſolved from them.

It was the cuſtom in the Primitive Church, for thoſe who were upon the point of ſuffering Martyrdom for Chriſt, to write Letters before they died, in the behalf of lapſed Chriſtians, who were in the ſtate of Penance: p. 64deſiring the Biſhops that they might be reconciled and received to the peace of the Church. But good Biſhops would not eaſily conſent to this, unleſs they ſaw real ſigns of amendment in the Penitents: And they likewiſe earneſtly deſired the Martyrs not to be too eaſie in granting theſe Letters, or in promiſing to ſue for them; but to conſider how ſolicitous their Predeceſſors were to have ſuch Sinners truly humbled, and how cautious to obſerve the kind and quality of the ſins, which they lamented in the ſtate of Penance. Nay, there were ſome Martyrs ſo wiſe as to reprove this giving of the peace of the Church, before they were ſo humbled as to be reformed, Nè dum volumus ruinis importunè ſubvenire, alias majores ruinas videamur parare (as I find Moſes and Maximus and other Confeſſors ſpeak moſt judiciouſly, in S. Cyprian, who himſelf hath an admirable diſcourſe to the ſame purpoſe) leſt while we deſire unſeaſonably to raiſe up lapſed Chriſtians out of their ruines; we make way for their greater fall, and utterly undo them.

p. 65They took care ſo to heal one breach, as not to make another and more dangerous: So to cure a wound, as not to make a new one, harder to be cured: So to reſtore Penitents, that they did not relapſe into a more deplorable condition. For they ſaw clearly that by ſpeaking peace to them too ſoon, before they were ſo ſoundly humbled and grievouſly afflicted, as to be heartily eſtabliſhed in new reſolutions, they became leſs fearful to offend; and lookt not ſo carefully to their ways, as they would have done, if they had ſuffered more for their former offences.

Let us take the ſame care about our own Souls; and not be too forward to conclude we have made our peace with God, though we have been never ſo ſorrowful: when there are no credible ſigns that we are ſo afflicted for what we have done, as never to venture to do the like again. No Prince will pardon upon other terms: and it is directly againſt all reaſon to think, that the Sovereign of the World will be content to loſe all the Obedience, which is owing from his p. 66Creatures; whom he hath made with a ſenſe of Duty to him. No cries, though lamentable beyond all expreſſion, can perſwade him to this; and therefore it is fooliſh and preſumptuous to expect it: eſpecially ſince he hath declared the contrary, and told us as plainly, as words can expreſs it, that the wrath of God is revealed againſt all unrighteouſneſs and ungodlineſs of men, i. Rom. 18. and that except we be converted and become like little Children (pliable to the Will of our Heavenly Father) we cannot enter into his Kingdom, xviii. Matth. 3. Which our Saviour pronounces with ſuch an earneſt aſſeveration, as is apt to awaken our attention to what he ſays there, and in many other places: which is utterly inconſiſtent with the imagination; that it is ſufficient to diſpoſe us for his favour, if we acknowledge our Errors, and be ſorry for them, and bewail them; without any further alteration.

p. 67CHAP. IX. What Ʋſe the Better ſort ought to make of this.

AND as our Tears ought not to ſtop, till they have wrought a thorough alteration in our hearts, and in the courſe of our life: So, after that is wrought, there will be ſtill occaſion for them, and they muſt not be quite dried up. My meaning is, that they who by the grace of God have reformed their lives, and done away their former ſins by an unfeigned ſorrowful Repentance; (or they who perhaps never highly offended God, but have been only guilty of ſmaller faults) ought not to think themſelves wholly unconcerned in this Doctrine, and to have no cauſe for being afflicted; with ſuch mourning, weeping, and Humiliations, as I have mentioned. They have great reaſon indeed to rejoyce in the Lord always, and to praiſe him for his wonderful goodneſs towards them: But this is ſo far from p. 68ſhutting out all ſorrow, that it is a part of that holy life unto which they are renewed by Repentance, to be full of tender compaſſion towards others, and to bewail their miſerable condition.

And therefore, beſide ſome degree of ſadneſs and ſorrow, which is due for leſſer offences, or for greater formerly committed, though now amended; there are two things which are really very lamentable, and ought to be ſadly laid to heart by the beſt of us. Firſt, the publick Judgments which God at any time ſends upon the Place or Kingdom where we live. Secondly, the obſtinate wickedneſs of moſt offenders; who notwithſtanding theſe Judgments, will not turn unto him that ſmiteth them, nor ſeek the Lord, as the Prophets words are, ix. Iſa. 13.

I. When people will not judge themſelves (as I have ſaid before in the vi. Chapter) and the offenders are ſo many, that the Church, perhaps, cannot judge, that is puniſh, them: God takes the matter into his own hand, and ſome way or other inflicts p. 69ſuch puniſhments on them, as he did upon the Corinthians. In which caſe, the few good that are among them, ought to lament them and weep over them; as they ſhould have done if the Cenſures of the Church had been denounced and executed upon them. For which there is the greater reaſon, becauſe as they are members of the ſame Body, ſo they are in danger to ſuffer with them in the ſame common calamity; eſpecially, if they do not humble themſelves, to deprecate Gods heavy diſpleaſure.

If we make a particular application of this to our ſelves, in this Nation; we are very blind if we do not ſee that the hand of God, as the Prophet ſpeaks, hath been divers ways, ſtretched out againſt us; in a deſtroying Peſtilence, even then when the Sword of War was alſo drawn, between us and our Neighbours; and afterwards in a devouring Fire, whereby many fair Buildings, and Holy Places were laid in Aſhes: which are things that ought not to be forgotten, though, alas! they little now affect mens Minds. And therefore p. 70we have been again terrified by the great hazard the Church and Kingdom was lately in; when their old Enemies ſtrugled once more to get the upper-hand, and had brought us even to the brink of the Precipice: where we ſtood for ſome time trembling to think what would become of us. And though we were then mercifully delivered; yet when we conſider how reſtleſs the Spirit of Sedition and Rebellion hath been ſince among us, and brought us again ſo near the very ſame dreadful danger, that we were juſt upon the point of beholding all Order and Government over-turned: All ſerious Chriſtians cannot but think that this is a lamentation, as the Prophets words are, and ought to be for a lamentation.

The prevention indeed of that utter Confuſion, by a wonderful Providence, ought to fill our hearts with joy: But the thoughts of ſuch frequent Calamities which have threatned us, ought to put us in Fear alſo, leſt in concluſion they ſhould fall upon us; if neither Gods mercies, nor his Judgments can amend us. The p. 71only way to keep them off is, for all good men and women to humble themſelves, and weep in ſecret for theſe things. On which they cannot caſt their Eyes ſeriouſly, to take a view of them; but they will find them ſoliciting their Tears and their Sighs; and hear them call upon them to be afflicted and mourn, and to let their joy (ſometimes at leaſt) be turned into heavineſs. This alone is a ſad and melancholy ſight, to behold the Spirit of Blindneſs and Giddineſs, of Faction and Rebellion, that hath ſeized on a great part of the Nation: Our ſenſeleſs Contentions and Oppoſitions; the wide Breaches and Diviſions, for which we can ſee no Healing, may juſtly challenge, (if there were nothing elſe to trouble us) great thoughts, and ſearchings of heart.

II. Eſpecially if we conſider the other thing; not only how inſenſible moſt people are of all ſuch matters, (which in bodily diſtempers is counted the worſe ſymptom in the world) but how few have been amended by the publick Judgments which have either threatned us, or faln upon us. p. 72The complaint which God makes by the Prophet (ii. Jer. 30.) may ſtill be continued, In vain have I ſmitten your Children, they received no correction: And which the Prophet makes to God (Ver. 3.) O Lord, are not thine Eyes upon the truth? Thou haſt ſtricken them, but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction: They have made their faces harder than a Rock, they have refuſed to return. For which ſtubborn impiety, and impudent wickedneſs (which hath every where too much abounded among us) every good man ought to be very much afflicted: and not only content himſelf with this, that he doth not follow them in their ungodly practices; but bewail alſo as many as have ſinned, and have not Repented (as the Apoſtle ſpeaks, 2 Cor. xii. ult.) of the Ʋncleanneſs, and Fornication, and Laſciviouſneſs (and other abominable ſins) which they have committed.

For this is really the ſaddeſt ſpectacle of all other, to behold ſuch numbers as have not been at all touched with any remorſe for their own p. 73Sins; nor any grief for publick Calamities; nor any Fear of future danger. But have taken their pleaſures to the full, in the moſt ſorrowful times, that this Nation hath ſeen; and would not abate of their mirth and laughter in the leaſt, when all things lookt cloudily about them; but incouraged one another to think only of eating and drinking, and riſing up to play: which all ſober men cannot but look upon, to be as unſeemly a ſight; as if men ſhould go and dance about their Parents, or neareſt Relations, when they ſaw them a dying.

The ancient Pythagoraeans were wont when any perſon forſook their School, to ſet a Coffin in the place, where he uſed to ſit: And then to make a ſolemn Funeral for him; bewailing him with their Tears, as one that was really dead. And we have not well learned Chriſt, as the Apoſtle ſpeaks, if we do not think we have greater reaſon to bewail thoſe, who have ſo far forſaken God, and their Holy Religion, that nothing he can ſay or do, will move them to a ſober ſadneſs: But they go on with a ſtiff p. 74neck and an hard heart to laugh at all goodneſs. They are in ſo deplorable a condition, that we may give them up for dead; and take up a lamentation over them, as loſt men, who will never have any feeling: and therefore are the greateſt objects of all good mens pity. Who have reaſon to mourn for them, and follow them with their Tears; as they would a Friend that is carried to his Grave: Or rather, they are more to be lamented, becauſe they are dead even while they live. According to that of the Son of Sirach, xxii. Ecclus. 12. Seven days do men mourn for the dead: but for a Fool, and for an ungodly Man, all the days of his life.

And if we take into our conſideration the cauſes of that bold confidence, which hath made them mock at all ſeriouſneſs, even when we have been in the greateſt dangers; we ſhall ſee ſtill the greater reaſon for our Humiliations. They may be reſolved into theſe two: Firſt, their obſtinate unbelief; which makes them contemn all that is told them of future danger. And ſecondly, their p. 75pride and ſcornfulneſs, which makes them deſpiſe even Gods preſent chaſtiſements.

As for the firſt of theſe, it is too notorious, that many men have hardned their hearts againſt the belief of the Judgment to come, in the other World. Which dull Infidelity leads them into all manner of licentious living; and lets their furious deſires looſe, to run without any check or bridle into the fouleſt profaneneſs. And when they are deeply drencht in the pleaſures of Senſe, they ſcarce believe any thing they do not ſee: But give as little credit to other Hiſtories, as they do to the Records in the Book of God. Or at beſt, they piſh at them; and perſwade themſelves that their caſe is ſo much different from thoſe Nations, who have been ruined by ſuch ſins as they commit; that they need not affright themſelves with their ſad examples.

There is a ſtrange relation, commonly obſerved in the Roman ſtory, of the Equus Sejanus; a famous Horſe which belonged to a Gentleman of Rome called Sejus. Which was highly p. 76admired by every body for his goodly ſhape, fine colour, and delicate pace: But ſo unfortunate, that he never had any Maſter, who was not undone. His firſt owner, Sejus, loſt his Head: The next, Dolabella, periſhed in a Battel: Caſſius, the next, made away himſelf at Philippi: And Anthony, his laſt Maſter, died after a moſt infamous manner. There was none of theſe, who had ſeen the fall of his Predeceſſor, but mounted his back with a perſwaſion, that he ſhould have better luck, than the perſon that went before him. The beautiful ſhape of the Beaſt more tempted them, than the ill fortune of his Maſters (which in thoſe days was wont to be ſuperſtitiouſly obſerved) could deter them. And thus truly it is now; though there be a great many inſtances of particular perſons, and whole Nations, that have been utterly undone, by ſuch riotous and profane courſes as great numbers violently proſecute; though they read of the fall of ſundry flouriſhing Empires, by reaſon of their luxury and exceſs, injuſtice and impiety, &c. p. 77Yet it moves them not all to forſake their evil ways; in which they hope to be more proſperous. Tell them of the Babylonians, of the Perſians, of the Greeks and Romans (not to ſay what the Holy Story relates of the Jews, and of many famous Chriſtian Churches) the pleaſures of ſin are more alluring, than all theſe diſmal examples affrighting to their Hearts.

And though they have ſeen ſeveral breaches made upon their worldly happineſs; though ſundry Calamities have invaded the Nation wherein they live, enough to ſtrike terror into conſidering minds; yet the wicked by reaſon of the pride of his countenance, will not ſeek after God. Which was the ſecond thing I noted; the evils which they ſee and feel do not much move them; becauſe they think it is a ſign of a poor and mean Spirit to be daunted. They look upon it as a ſneaking thing to mourn, and to be afflicted, to humble themſelves (though only with the external ſigns of it) and imagine that nothing becomes men of quality, but to be merry and joyful.

p. 78We read in the Hiſtory of the Eaſt-Indies, that among other Pagans in thoſe parts, there are ſome called Rasboutes **Mandelſo's Trav. p. 73.: who have ſuch perverſe opinions concerning Honour, that they think it a baſeneſs in them (who never ſhun any danger) ſo much as to ſtir out of an Houſe, when it is on Fire. Nay, that ſome of them if they come to a Pit or a Precipice, which the Beaſt under them would avoid, are wont to ſpur him on, and leap down into their certain deſtruction: Imagining that by ſuch inconſiderate, and more than brutiſh actions, they acquire the reputation of an Heroical courage. And ſuch ſenſeleſs reſolution many ſeem to be poſſeſſed withal among our ſelves. For none of Gods Judgments which encounter them, can make them turn out of their way, or alter a jot the courſe of their life. But they think it a generous thing not to be ſtartled at them: They eſteem it unmanly to humble themſelves; though it be before the Almighty. They have the courage to march on, not to ſay p. 79into Hell fire, in the bottomleſs Pit (for thoſe they take for Fables, which ſignifie nothing to them) but into that which of all other things one would think they ſhould moſt tenderly avoid; the ruine of their Honour, and their Credit, and their Eſtates, nay, and of their Health, and their dear Life it ſelf.

For theſe men we ought to mourn; becauſe we know not what elſe to do for them. They are too ſtubborn to be counſelled. They are like men in a Frenzy; that are angry with thoſe who would take the Knife from them, wherewith they are going to cut their own Throats. They will not indure a check, or reproof; no, nor ſo much as good advice. And therefore are the more to be bewailed by all good men; who ought to be afflicted, and mourn, and weep on their behalf, ſeeing they have no compaſſion on themſelves.

And if theſe ſenſeleſs ſinners could by any means be ſo far awakened out of their Lethargy, as to think ſeriouſly: though they regarded nothing the example of former times, or any p. 80thing of that nature: Yet theſe two things might a little ſtartle them; could they be perſwaded to reflect now and then upon them.

Firſt, that they are Mortal; and it will not be long perhaps before they be ſummoned to their Graves: And then it is not likely they will have the very ſame thoughts about them, which they now have. The ſight of Death will bring down their proud ſtomachs, and humble them a little; when they ſee they are duſt and aſhes. It may make them think alſo, what a comfort it would then be to believe that ſomething in them ſhall ſtill live; if they could but hope withal to have the Eternal God for their Friend: whom though now they forget, yet it is poſſible they may then remember.

Would to God they could be prevailed withal to place themſelves now in the ſame poſture, wherein they ſhall be upon their Death-bed: and ſee what effect it would have upon their Heart. It becomes men that pretend unto Wit, to look before them: and to take care not to be ſurprized with paſſions, they never p. 81thought of; and ſuch alſo as will mightily daunt them, unleſs their Spirits be quite benummed.

But if they will not be at this pains, let them at leaſt caſt their Eyes upon thoſe, whom they themſelves have known ſadly to bemoan and bewail their miſerable condition, when they came to die. That's the other thing, which it's poſſible may do them ſome good; for then it is frequent with them, to condemn all their wicked courſes; and to wiſh for a little time to reconcile themſelves to Him, whom they have highly offended. Then they find Solomon a wiſer man than they imagined; who thus forewarns one of theſe lewd livers, to take up in time (as we ſpeak) leſt thou mourn at the laſt, when thy Fleſh and thy Body is conſumed; And ſay, How have I hated inſtruction, and my heart deſpiſed reproof? And have not obeyed the voice of my Teachers, nor inclined mine Ear to them that inſtructed me? I was almoſt in all evil, in the midſt of the Congregation and Assembly, v. Prov. 11, 12, &c.

p. 82Now how much better, how much more becoming men of parts, is it thus to bewail themſelves in good time; before they have waſted themſelves in wickedneſs? And ſo, to love inſtruction; to thank thoſe that reprove them; to obey their Teachers; to incline their Ears to their godly Admonitions; to endeavour to do as much Good, as they have done Evil: And that in the midſt of the People; openly giving glory to God by their publick Repentance, whom they have boldly diſhonoured by their ſcandalous wickedneſs.

This might avail them, and prove acceptable unto his offended Majeſty; but to bewail themſelves thus, only at the laſt gaſp, or when they can no longer act their wickedneſs, no body can tell how it will be taken: But they have juſt reaſon to fear, leſt the ſame meaſure be dealt to them, with which Solomon ſaith ſome ſhall be ſerved. Whoſe dreadful doom is Recorded, in the firſt Chapter of his Wiſe Inſtructions, in theſe remarkable words, Ver. 24, 25, &c. Becauſe I have called and ye refuſed, I have p. 83ſtretched out my hand and no man regarded; But ye have ſet at nought all my counſel, and would none of my reproof: I alſo will laugh at your calamity, I will mock when your fear cometh; When your fear cometh as deſolation, and your deſtruction cometh as a whirlwind; when diſtreſs and anguiſh cometh upon you.

Then ſhall they call upon me, but I will not anſwer; they ſhall ſeek me early, but they ſhall not find me:

For that they hated knowledge, and did not chuſe the fear of the Lord.

They would none of my counſel; they deſpiſed all my reproof.

Therefore ſhall they eat of the fruit of their own way, and be filled with their own devices.

From which terrible ſentence, God, of his infinite mercy, deliver us. And let all that read theſe things, endeavour to deliver themſelves, by hearkening to ſuch good counſel, as hath been here given: That is, by turning to the Lord, with all their Heart, and with Faſting, and with Weeping, and with Mourning.