as the Prophet willeth us A Sinner is out of his right way Iocl 2 15. hee must therefore turne into it And this turning should bee while wee are in Prosperity Peace and Health when all things are ex sententiâ with us as wee would desire wee should turne to GOD of our owne accord without compulsion Luc 19 4â— and then it were Sacrificium acceptabile but seeing wee have omitted that and that we knew not the things which belonged to our peace yet in distresse GOD will not reject a true and unfained Conversion Again the turning Joel speaks of must be to God not to sinne from one sinne to another Nor must it be vertigo capitis a giddinesse or turning of the braine but cordis of the heart not onely our minde but our will and affections must bee changed and then as S. Augustine saith Conversio nostra inveniet Deum paratum our Conversion will find God ready to turne from his wrath and to receive us to favour and there is no sinne so great Isid but hee will remit to a Convert His goodnesse and power is so great saith Augustine that there is no offence so hainous which hee will not pardon him that truly turneth to him 4. Another ingredient is Contrition which is a breaking of the heart with sorrow and griefe for our sins and that by committing them we have so highly offended so great and good a God And it alludeth to things which being hard are broken in peâ—ces by some hard instrument and so the heart hardned by sin is as it were broken by sorrow and grief It is somtimes called compunctio cordis compunction or pricking of the heart caused chiefly by feare of Gods wrath against our sins and love to his Majesty and his Commandements Greg. saith Mor Alia est compunctio quae per amorem nascitur alia quae per timorem quià aliud est supplicia fugere aliud praemia desider are Compunction which ariseth by love is one thing and that is another which groweth out of feare because it is one thing to avoid punishment and another to expect a reward This is that which made the Apostles auditours to cry out Act. 2.37 Men and Brethren what shall we doe for the Text saith they were pricked in their hearts Otherwhile it is called Rentino of the heart Icel 2.12 and this is an effect of indignation as the other is of sorrow as you may reade in the Story of S. Stephen after he had pleaded his cause and touched the Jewes to the quick it is said Act. 7 54. their hearts brast for anger For as ripe ulcers are launced with sharpe instruments that the venemous matter may issue out so our hearts swolne by the venome of sin are by this kind of Contrition opened and the Malignant humour let forth Now this Contrition hath many branches 1. The first is Humiliation Depositio excellentiae not only laying aside our best cloathes and putting on those that are more vile as of old they did humbling themselves in sack-cloth but in abasing our selves with Jacob Gen. 18.27 saying Non sum dignus I am not worthy of the least of thy blessings c. Chrysostome saith Contritio est humilitas cordis vera compunctio Lib de coâ—punct magna agere humilia loqui Contrition is humblenesse of heart true compunction to do great things and speak of small and meane 2. The second is smiting upon the brest with the Publican Luc. 18.13 Ier. 31.19 and smiting on the Thigh with the people in captivity in signe of true Repentance and detestation of sin 3. Another and not the least is weeping an mourning the shedding of teares and grieving for our sins And first of tears 1. Of teares there are 3. sorts 1. Naturall which arise from the losse of goods death of friends infirmities injuries received and the like 2. Hurtfull are they which craft hypocrisie and dissembling wring from us as the teares of harlots which are compared to the tears of Crocodiles but these two kinds of tears are not those which be proper to true Contrition 3. Wholesome tears are they which proceed from the Holy Spirit as from the fountain and of these there are two kinds one the signes of godly sorrow the other of spirituall joy One of hatred for sin the other of love to God The tears of Contrition are demonstrations of hate to sin and the tears of desire to see God are signes of love 1. The tears of Contrition proper to this subject of Repentance are powerfull with God In Esaium Hierom saith Oratio Deum lenit sed lachrymae cogunt Prayer pacifies God but tears force him to grant our suits Ps 126.7 David saith They that sow in teares shall reape in joy In Serm. And Chrysostome speaketh thus Nemo ad Deum aliquando flens accessit qui non quod postulavit accepit No man ever came to God weeping that obtained not what he desired And therefore it was that the Prophet Ieremy so often called upon the people in the time of Gods visitation for weeping that they might appease his wrath and wept himselfe as he testifies Lam. 1.16 For these things I weepe mine eye even mine eye casteth out water because the Comforter should refresh my soule Ier. 9. â— And O that mine head were full of water and mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people And in the same Chapter telling how God would feed the people with Wormwood and give them gall to drinke and send the Sword aftâ—r them he cals the women to mourne and weepe Lastly Lam. 2.18 19 hee perswades them that teares might run downe like a river day and night and to lift up their faces like water before the Lord to avert his heavy judgements from them In the sacred Scriptures there are many examples of those that shed teares to appease the wrath of God We will touch some of them The first were the people of the Jewes who upon the Angels reprooving of them for their sinnes â—lud 2.4 lift up their voyce and wept and called the name of that place the place of weepers and teares And that these teares were from the heart and obtained Gods favour appeares by the end for a little after it is said They served the Lord all the dayes of Joshuah and all the dayes of the Elders that out-lived Joshuah 7. Those then are true saving tears to which a setled change of life succeeds The next we find are the same people who upon two discomfitures 20.26 came up into the house of God and wept c. They held a solemne Fast one part whereof consisted in weeping In the next place we have the example of King David a man abounding plentifully in pious teares as well for himselfe and his sinnes as for the sinnes of others For
from the bottome of his heart I will put away all his wickednesse c. If we repent God will repent him of the Plague Ier. 26.13 he hath pronounced against us 6. Futurum praemium Not only a present benefit will be gotten by it but a reward Ezec 18 2 Cor. 7.10 which will continue for ever even the remission of sinnes and salvation of our soules by the merits of Jesus Christ 7. Incommoda impoenitentium The discommodities and dangers that follow the impenitent and they are many 1. He looseth the grace of God Rom. 2. â— by despising the riches of his bountifulnesse and patience and long-suffering which leadeth him to Repentance 2. He runnes head-long into misery We see an example of it in Manasses and his people 2 Chr. 33.10.11 who being great Idolaters and called upon by the Prophets yet they regarding not nor repenting were carried into captivity 3. And not only temporall miseries befall them but which is farre worse spirituall also are threatned against them God saith to the Church of Ephesus Apec 2.5 Remember from whence thou art fallen and repent and doe thy first workes for else I will come against thee shortly and will remove the candle-stick out of his place except thou amend 4. Lastly endlesse torments are denounced against them The Baptist cals the Jews a Generation of Vipers Mat 3.8 and tels them of a vengeance to come and our Saviour tels them Luc. 3.3 unlesse they repent they shall perish And the Apostle saith that they that are so hard hearted that they cannot repent Rom. 2.5 heap up to themselves wrath against the day of wrath And the reason for all this Chrysostome gives God is nothing so much displeased at the sinnes we commit as that when his hand is over us for them wee refuse to repent In Mat. and grieve for the sins we have committed Repentance then is the meanes and the only meanes prescribed by God himself Isid de sum â—ou to avert his anger from us Poenitentia est medicamentum vulneris spes salutis per quam Deus ad miserieordiam provocatur Repentance is the salve for the wound of our sinnes and the hope of recovery by which God is provoked to mercy It had bin farre better for us and more acceptable to God that his goodnesse had led us to Repentance but seeing that we have bin so unhappy Rom. 2.4 as not to stand or keep the right way which God hath set us in and therby incurred his heavy displeasure let us not be more miserable in not rising and turning to it againe We have all gone astray from God peccando by our sinnes and displeased him let us returne to him poenitendo by repentance and pacifie him He hath shewed his goodnesse to us wretched sinners by divers mercies 1. By exhorting us to Repentance Cant. 6.12 Ier 7.13 Revertere revertere Shunamitis Returne Returne ô Shunamite Rising up early and speaking to us to turne to him 2. By giving us time and opportunity to repent Apoc. 2.21 3. By waiting upon us to shew mercy to us Esa 30.18 if perhaps we would repent 4. By preserving us in the meane time Ps 116.8 from falling into worse sinnes 5. By enlightning our hearts 2 Coâ— 4.16 to find the way to repentance 6. By his promise to receive us graciously if we repent They say if a man put away his wife Ier. 3 2â— c. But seeing we have despised the riches of his mercy and goodnesse Rom. 2.4 and that all the meanes he hath used hath wrought no good effects in us Ps 7.12 He hath now whet his Sword bent his bow and made it ready We begin to feele his indignation the time of slaying is begun the wrath of the Lord is kindled Let us not be worse conditioned then the Jewes who cum occideret Ps 78 34. quaerebant eum when he slew them they songht him and returned and sought God early Let it prove true with us which the Wise-man did see to be true in his time Pro. 15.32 that vexatio dat intellectum affliction brings a man to the true understanding of his miserable condition Mor. Gregory saith Aurem cordis tribulatio aperit quam sepe prosperitas hujus mundi claudit Tribulation opens the ear of the heart which is oft-times closed by the prosperity of this world Let our understanding and our hearts be cleare to apprehend the misery we are neare to and then cum occideret may be staid before we be all occisi There is great danger in repentance delayed We must follow K. Davids example that upon the death of 70000 men slaine for his sinne presently repented 2 Sam. 14. If his repentance had stayed but few dayes and God had slaine the people after the first dayes proportion there would but few of those many that were numbred have bin left alive For ought I see it may be our owne case and therefore let us not deferre our repentance but speedily goe to the throne of grace Heb. 4.16 that wee may receive mercy and finde grace to helpe in the time of need We see then that there is a necessity of Repentance Let us now consider what Repentance is This is taken in divers senses and significations 1. It is so called of those that are grieved for the losse of some temporall thing which was formerly pleasing and delightfull to them But this the Apostle calleth worldly sorrow and tels us 2 Cor. 7.10 that it bringeth death 2. Secondly it is so termed of those that conceive sorrow and griefe for sinne committed which was formerly pleasant to them but their griefe is not in respect that they have offended God but in regard of some ill that befals them for it Lastly it is so called of those that not only grieve meerly for sin committed and purpose to amend their lives for the future but are truly sorrowfull in respect that by their sinning they have offended the divine Majesty And there is great difference in these kinds of Repentance for the first is wicked the second but the effects of a troubled mind and therfore not right but the last is good and the repentance pleasing and acceptable to God There are also divers other definitions of Repentance as 1. Poenitentia est virtus qua commissa mala plangimus odimus cum emendationis proposito It is a vertue by which we bewayle and hate our sins committed with a purpose to amend our lives 2. Poenitentia est dolor cordis animae pro malis Ambr. qui quisquam commisit It is a sorrow of heart and soule for the sinnes a man commits 3. Poenitentia est peccata non committere commissa deflere It is Aug. not to commit sin for the future and to bewaile sins past 4. But these are all short of a true Repentance for that is a
Miserere mei Deus Flevit amarè A TREATY of PACIFICATION OR CONDITIONS of PEACE BETWEEN GOD AND MAN Ps 51.17 A broken contrite Heart ô God thou wilt not despise By H. J. 1642. London Printed for R. Thral W. M. sculp TO THE CHRISTIAN READER IN Multiloquio non deest peccatum Prov. 10.19 In the multitude of words there wanteth not sinne said the Wiseman long since and what he said of Talking may we not apply to Printing If Mendacium a Lye be sinne as I trust none will deny though it be officiosum or jocosum the officious or jeasting Lye then we may without offence conclude that as some now licentiously assume to themselves in much printing there wanteth not sinne So many Bookes I am loath to call them Pamphlets issue daily from the Presse without Authority nay point blanke against Authority and they so stuffed with untruths as though the Authors thinke it lawfull to draw sinne with cartropes Esa 5. â—8 Well to this multitude of Bookes or Pamphlets call them what you please I have adventured to beare the retorting of that fault I found in others and to adde one more to the number as fitting for the time and I am sure of a more necessary and weighty import and consequence and in a more orderly way then many of them The subject of it is Repentance a harsh and unpleasing thing I confesse to flesh and bloud but for all that it is unum necessarium one of the most necessary duties to be urged Luk. 1â— 4â— and which conduâ—eth most to our good at this time especially when the sword not only hangeth over our heads but hath begun to avenge the quarrell of the LORD in some part of this Land and how soon it may be felt amongst us and the other part of our Kingdome we know not And this not the sword of an Adversary from without but which is a worse judgement from within amongst our selves by Civill or rather as S. Augustine calls it uncivill Warre and dissention Mala quae quantò interiora sunt tantò miseriora Evills are the more miserable by how much they grow the more inward saith he If it were but the sword from abroad it were sufficient to awake and rouze us from the dead sleepe of sinne wherein we have so long lyen and to stirre us up to this duty there is as well Danger as incitement enough in that For the Heathen Orator saith of it non solum adventus Belli Gid Prâ—l Manil. c. Not only Warre it selfe when it comes but the very feare of it brings calamity enough with it For when the Enemies Forces are not farre off though they enter not at all yet people forsake their Cattell the Husbandman deserts his Tillage and the Merchant his commerce and Traffique But come we to consider Civill and domestique Warre and wee shall find hee calls that Bellum perniciocissimum the most pernecious Warre of all other Our Saviour tells us in few words the effects of it Mar. 3.34 If a Kingdome be divided within it selfe that Kingdome cannot stand dissention will bring it to utter ruine if not speedily prevented For where Civill Warre rageth there are not only that agmen malorum troup of miseries attending it that follow a Warre which comes from abroad but farre more For besides which is common to the other as Augustine describes them Rapti Virgines De Ciâ—â— Dei. c. Virgins are ravished and all modesty violated Children snatcht from the armes of their Parents Matrons put to whatsoever the Souldier pleaseth Churches spoiled Houses plundered slaughter burning and all havocke committed and the end and conclusion of it is that every place is filled with bloud lamentations and dead carcases Perit cum divite pauper the rich and poore both perish To these we may adde one thing which the other is free from that in a Civill Warre the Father fights against the Sonne and perhaps kills him and the Sonne doth the like to the Father the Servant to the Master nor have Friends or Kinsmen any respect to friendship or kindred Hee that considers these evills which accompany VVarre and more especially Civâ—â—l VVarre so great and horrid must needs confesse VVarre to be flagellum Dei the scourge of God upon a Land but he that thinks not upon it without grief and horrour of mind De Civ Dei is more miserable saith Augustine because hee hath lost the sense of a man Horret animus said Ierome in the like case temporum nostrorum ruinas prosequi It drives my mind into horrour to prosecute and declare the miseries of our times and foelix qui haec non vidit foelix qui haec nonaudit saith he happy is he that neither sees nor heares any of these things And indeed the danger being so sensible and the cause our horrid sinnes being so palpable who is so stupid that will not apply himselfe to the cure which is no way to be effected but by true and hearty repentance We shall never remove this heavy judgement but by accepting these Conditions of Peace now offered to us by GOD. Regnum ruit tamen cervix nostra non flectitur Is the kingdome in danger of ruine and yet wee continue stiffe-necked Offensum sentimus Deum nec placamus Doe we perceive that God is offended with us and shall we not goe about to pacifie him God forbid If we do not destruction and confusion must necessarily and speedily follow God hath spared and expected us long to shew mercy upon us if we turne not to him he will at last powre the full viols of his wrath upon us Apâ—â— 21.9 his seven plagues mentioned in the Revelation Quanquam sera â—amen certa Numinis vindicta Divine vengeance is sure though it be slow The Heathen man could say Lento gradu ad vindictam sui divina procellitira Val Max. tarditatemque supplicij gravitate compensat GODS anger strikes slowly in revenge of our sinnes against him but it remompenceth the slownesse of it with the grievousnesse of the punishment And this fals upon us but as wee deserve For subitò tollitur qui diu tolleratur Hee and that Land too will suddenly be destroyed that makes no good use of GODS long forbearance and expectance It is reported by Josephus that besides many prodigies which appeared in Jerusalem before the last destruction of it one Jesus sonne of Ananias a Country fellow Dâ—bell Jud â—7 c. 12. for a long space even before the warre of Titus went up and downe the streets crying Vae Jerosolymis woe to Jerusalem but he was scorned yea and punished as a Boutefeau for it you know what became of that City We find that the old world had a 120. yeares given for Repentance and it was neglected but what followed The floud drowned them all Gen. 6. except Noah the Preacher of Repentance and his Family And we reade that Jonas cryed in the streets
first we reade that after his Repentance for the sinnes of Adultery and Murther he thus speakes of himselfe I am weary of my groaning â—â— 6 every night I wash my bed and water my couch with my teares And then for the sins of others he saith Ps 119.136 Mine eyes gush out with water because men keepe not thy Law To come to the New Testament in which the chiefe mourner and weeper is our Saviour Christ of whom we reade not that he ever laughed but wept often And though he had no cause to weepe for himselfe yet for others he did as for the temporall destruction of Ierusalem as also for Lazarus whom he restored to life Lastly Luc 1941. Ioh. â—â— 35 Heb. 5.7 the Apostle testifies of him that he offered up prayers and supplications with strong crying and tears c. The next weeper was Mary Magdalen Luc 7.38 Who when she began to repent washed Christs feet with the teares of repentance at a publique feast in the presence of many St. Peter follows who committed a great offence at our Saviours passion out of too much confidence of his own strength for he said Mat 26.35 Though I should die with thee yet I will not deny thee Yet we see how often he denied his Master Mat. 26 75. But he washed away this sinne with so great a showre of teares for he went out and wept bitterly as that we find not that he was ever reprehended by our Saviour with so much as one word Lachrymas Petri lego saith Augustne satisfactionem non lego Ser. 7. infest 〈◊〉 sed quod defendi non potest ablui potest I reade of Peters teares not of his satisfaction but that which cannot be defended may be washed away Lastly 〈◊〉 to speak of no more with 8. Peter we may joyne his fellow Apostle St. Paul who committed a grievous sinne in persecuting the Church of God and as he himself confesseth was not only a Persecutour â—â— Tim. 1.13 but a blasphemer and spitefull or injurious But after his Conversion where the offence of persecution abounded the grace of teares superabounded for so he testifies of himselfe Act. 20. â—8 19 31. Yee know that from the first day I came into Asia after what manner I have beene with you at all seasons serving the Lord with all humility of mind and with many teares And a little after By the space of three yeares I ceased not to warne every one night and day with teares And in the latter Epistle to the Corinthians 2 Cor. 〈◊〉 I wrote to you with many teares So that this blessed Apostle whether he spake to God by prayer he used teares that he might be heard or whether he spake by preaching unto men he endeavoured rather to perswade with teares then words for he knew and had learned by experience that great was the power and efficacy of teares as well with God as men We have seen the power and force of teares and we have seen the practise of Gods people of Christ and divers Saints therin let us now see the necessity of them and that for 4 respects 1. Of the deformity of sinne it self 2. Of the multitude of sinnes committed 3. Thirdly in respect of the Party sinning and the Party offended by sinning 4. Lastly in regard of the miseries of the time 1. For the first Sinne is an offence against God and all the creatures and therfore he which sinneth taketh armes as it were and is at enmity with God and all created things The type wherof was Ishmael Gen 16.12 whose hands were against all men and every mans hand was against him That sinne is an offence against God may be collected from the definition of it S. Augustine and all Divines follow him defines sinne to be Câ—ut Fanst 27. whatsoever is spoken done or coveted against the eternall Law and the eternall Law is the chiefe and everlasting Counsell of God which is God himself now he that offends the Law offends God himself and departs from his obedience for which he becomes liable to his just revenge Which God testifies by the Prophet Esa 24.5.6 They have transgressed the Laws changed the Ordinance and broken the everlasting Covenant therefore hath the curse devoured the Earth The punishment also which God laid upon the Angels which fell upon our first Parents and their posterity by the generall floud testifies the same And lastly the eternall paines which God threatneth against sinners by his Prophets and Apostles beare witnesse of the wrath of God against sin and sinners A sinner also offends the creatures and provoketh their indignation against him For first one mans sin offends other men by corrupting them by evill example Secondly he offends other corporall things which he turneth from their true and proper end So that all the creatures take it grievously and are pained that they are forced to serve sinners He also offends the Angels whom the new offence of a sinner doth no lesse displease Luc. â—5 10 then the conversion of a sinner doth delight Lastly he offends himself because he robs his soul of Gods grace Nemo laeditur nisi à seipso no man is hurt but by himself saith Chrysostome truly because all evill which comes from without from enemies diseases or from the Devill co-operate to good if sinne were away but when a man poysons his soule with sinne all good things turne to evill with him If therefore a sinner would consider these things it could hardly be but that he would be wholly converted into tears 2. Now secondly if a man would well weigh the multitude of sinnes every day committed by every one he would be much amazed and tremble at it The Prophet David cryed out and said Ps 19.12 Who can tell how oft he offendeth O cleanse thou me from my secret faults And in another place goeth further My wickednesses are gone over my head like a man overwhelmed with water and are like a sore burthen Ps 38.4 too heavy for me to bear they are insupportable And for this cause he every night washed his bed with teares But because we know not the least part of our sins we confesse them with dry eyes Saint James saith Iam. 3.2 In multis offendimus omnes In many things we offend all Now if the blessed Apostles after they had received the holy Ghost confesse themselves to be sinners who shall number our offences Pro. 24.16 And if the just man fall seven times a day as the Wise-man speaketh how often fall the unjust and unperfect fall they not at least seventy times seven times The consideration of this point should so terrifie and confound us that we might conceive we alwaies wallow in mire and filth and think our selves to be in that case which Esay speakes of Esa 2. â—â— From the sole of the foote to the crowne of the head there is no soundnesse in us
And can it be that he that considers diligently the state we are in by our innumerable offences should not weepe most bitterly and as soon as we have sinned make haste to wash it away with tears 3. Thirdly we are to consider the party sinning and the person offended which are God and man God is all-sufficient of himself Ps 16.2 and hath no need of our goods and man a creature having nothing at all of himselfe but needing all things God is a King for ever 102.7 Iam. 4.14 Luc. 1.37 Ps 12 6. Rom. 16.27 Ps 7.10 Gen. 6.5 who ever was and â—ver shall be he is ever the same and his yeares faile not Man is a vapour that appeareth for a little time and vanisheth away God is omnipotent with whom nothing is impossible and whose power no creature is able to resist Man is a worm of the Earth soone trod to peeces God is only wise and knoweth the thoughts of man searching the heart and reynes Mans thuoghts are evill continually God is a loving and bountifull Father Man if he were stript by God of what he hath would be easily reduced to nothing Lastly God is the true and naturall Lord of all the Creatures and Man but the vassall of his Creator If then we well weigh these two together and consider the disparity between them and how insolently man carrieth himselfe in opposing contemning rebelling and fighting against his God would it not be sufficient to draw a floud of tears from the hardest rocke of man heart And make him with good K. Hezekias Esa 38.15 remember all his years in the bitternesse of his soule 4. Lastly If we would consider the miseries of the time there were cause enough to draw teares from a heart of flint Of which miseries I shall not need to say much they being too apparent and except by timely repentance we make our peace with God like to bring an inevitable ruine upon this Kingdom The Sword for which the Authors shall one day answer is already drawne and what miseries accompany warre and civill dissentions especially will easily appeare if we looke into the Histories of former ages both abroad and at home The Heathen Poet could say of warre Dulce bellum inexpertis Pinlar at qui gustavit contremiscit animo quoties adventans illud videt Warre is pleasant to them that never tryed what a battell is but he that hath once tasted it trembles at the heart whensoever he sees it comming And of a civill warre the Oratour saith thus Ciâ—er Omnia misera sunt in bello civili sed nihil miserius ipsa victoria All things are miserable in civill warre but nothing more miserable then the victory it self 1. The necessity of weeping then being thus laid before us we cannot but at the least desire this gratiam lachrymarum the grace of teares from God and with Ieremy say Oh that our heads were full of water and our eyes fountaines of teares to bewayle the miseries befallen us by offending the Majesty of God 2. But if we cannot attaine to this grace of tears nor that with David our eyes cannot gush out teares nor that we can water our Couch with them nor with Ieremy drop a few teares Let us complaine of our drinesse Esa 24.16 â—leb 5.7 as Esay did of his leannesse and offer up to God his sons strong crying teares for our barrennesse and beseech him to accept them And not content our selves onely with that but give our selves to mourning if we cannot to weeping doe one if we cannot doe the other Ps 38.6 We may with David goe mourning all the day long And if we cannot take up Ieremies weeping Ier. 48 3â— let us take up his mourning which was from the heart and cry unto the Lord and say Spare thy people O Lord. Ioel 2.17 Hos 8.13 Ier. 12.15 Remember not our iniquities nor visit our sinnes in thy wrath Returne O Lord from thy iust displeasure and have compassion on us The fifth ingredient to make our Repentance full is Satisfaction Which in the strictnesse of sence is a full paiment and discharge of a thing due But the satisfaction proper to this subject that is which satisfieth God for sinne is a compensation whereby a man payes or performes somewhat to God in regard of his sinning against him And this is of two sorts 1. The first and most satisfactory by which God is aboundantly satisfied the debt due by us upon the account of our sins though he would deale with us in the rigour of his Justice 1 Cor. 6.10 is that satisfaction which Christ made to him by paying the price of our sins in his Crosse and Passion Nor was there any created thing of that value to discharge us from so great a debt 1 Ioh. 2.2 This St. Iohn testifies when he saith He is the Propitiation for our sinnes and not for ours onely but for the sinnes of the whole world 2 Cor. â— 19 For in Christ God is reconciled to all men in the world by not imputing their trespasses to them So that they which were once farre-off Eph. 2.13 are now made neare unto him by the bloud of Christ. And in another place the Apostle saith Christ was once offered to take away the sins of many This is the first 2. The other is that which we of our owne accord make and for Christs sake is accepted by Repentance for our sinnes committed by giving God his due honour which none can doe but they that have a setled resolution to forsake sinne which they performe the better when they cut off all occasions of sin and are no way indulgent or prone to give way to the suggestions therof grieving and judging themselves for that they have done already to the derogation of Gods honour as much as lay in them And these must all goe togither For Aug. l. dâ— poenit Ad agendam poenitentiam non sufficit mores in melius convertere nisi de his quae facta sunt Deo per paenitentiae dolorem per humilitatis gemitum per contriti cordis sacrificium satisfacias To the making of a perfect Repentance it is not enough to change our manners into better unlesse we satisfie God for that we have committed against him with the griefe of repentance by humble mourning and the sacrifice of a broken heart And this Repentance bringeth forth divers effects 2 Cor. 7. mentioned by the Apostle 1. Carefulnes to amend what we have done amisse 2. Defence against the tentations and assaults of the Devill 3. Indignation at our selves for our boldnesse in offending 4. Fear of falling into relapse and sinning again 5. Vehement desire to be reconciled to God offended 6. Zeale of Gods glory and emulation of good examples 7. Revenge in humbling and chastening the flesh and punishing it for sinne Aug. Quia impunitum non debet esse peccatum punietur à te ne
lyeth hard upon us 86.6 and thou hast vexed us with all thy stormes Thy wrathfull displeasure goeth over us 16. and the feare of thee hath undone us Thou hast given us over to the sword and art wrath with thine inheritance 〈…〉 Thou feedest us with the bread of teares â—0 5 and givest us plenty of teares to drinke Thou hast made us a very strife to our neighbours 6. and our enemies laugh us to soorne O Lord we acknowledge that all this is come upon us Psrâ— 9 1◠〈◊〉 13.117 for our evill deeds and that thou ô Lord art righteous and thy judgements upright Because we have not hearkned to thy word Ier. â— â—7 nor to thy law but reiected it thou hast brought evill upon this Nation We have bin disobedient and rebelled against thee Nâ— 9.16 and cast thy Law behind our backs We have sinned 〈◊〉 7.10 what shall we doe to thee ô thou preserver of men Why hast thou set us as a marke against thee so that we are burdens to our selves Lord we cover not our transgressions with Adam Iob 11.13 by hiding our iniquities But we abhorre our selves Ps 41. â— 41.4 and earnestly repent and say Lord be mercifull to us heaâ—e our souls for we have sinned against thee Take notice ô Lord of our misery Out of the deep of misery and affliction have we called to thee ô Lord 130 1â— Lord heare our voyce Oh let thine eares consider the voyce of our complaint 2. Enter not into iudgement we humbly pray thee with thy servants ô Lord for in thy sight shall no man living be iustified 143. â— The Heavens are not cleane in thy sight Iob 15 15. How much more abhominable and filthy is man 16. that drinkes iniquity like water Remember ô Lord the infirmitie of our nature Consider that of our selves we are but weake Isal 6â— That we are but flesh 78.39 a wind that passeth away and commeth not againe Thou knowest ô Lord whereof we are made â—03 14. thou remembrest that we are but dust That our dayes are but as grasse and as a flower of the field 15â— 16. over which as soone as the wind goeth it is gone and the place thereof shall know it no more Remember also O Lord thine own nature That thou art full of compassion 8. and mercy long suffering and of great goodnesse That thou canst not be alwayes chiding â— nor keepe thine anger for ever That thou are good and gracious 〈…〉 5. and of great mercy to all that call upon thee That thou art loving to every man Psal 145 5â— and that thy mercy is over all thy works That when thou punishest Esa 28.21 it is not thy proper worke and that thine own worke is mercy Remember ô Lord thy Name The Lord the Lord God Exod 34.6 mercifull and gracious long suffering and abundant in goodnesse and truth That thou art a Father of Mercies 2 Cor. 1.3 Remember thy Sons Name That he is called the Lamb Ioh 1.26 that taketh away the sins of the World That he is called the Redeemer of the World Iob 19 25. Psalâ— 9 14. â—itus 2 14. That he is called the Saviour of the World Ioh 4.42 That he is called our Mediater and Advocate 1 Tim 2 â— 1 Ioh 2.2 Remember the Name of the Holy Spirit That he is called a Comforter Ioh 16.7 Help us therefore ô God of our salvation Psal 7â— 9 for the glory of thy Name Oh deliver us and be mercifull to our sins for thy Names Sake We are called by thy Name 〈◊〉 4.9 ô Lord leave us not Remember ô Lord thy Promise That if a sinner repent and turne from his transgressions Ezek. 18.30 his iniquity shall not be his ruine That when we call upon thee Psal 50.15 in time of trouble thou wilt deliver us Lord Psal 86 7.10â—â—â— we call upon thee in a day of trouble Hide not thy face from us in the day of trouble encline thine eare unto us in the day when we call answer us speedily Remember Lord that we are the work of thine hands Thou art our Father Esa 64.8 We are the clay and thou the Potter and we are all the worke of thy hands Be not wrath very sore ô Lord neither remember iniquity for ever Behold see we beseech thee we are all thy people Forsake not ô Lord the worke of thine owne hands Ps 138. â— And we are not only thy handiworke Gen. 1. â—â— Col 3 â—â— but the Image of thy Countenance Deface it not ô Lord. We are Members of thy Mysticall Body 1 Coâ—â—15 â— 1.27 O Lord we beseech thee cut us not off We are the price of thy Sonnes Blood 1 Cor 6 20. 1 Pet. 1. â—9 We are bought with a price We were not redeemed with silver and gold but with the pretious blood of Christ as of a Lamb without blemish and without spot O Lord undervalue it not Thou ô Lord hast an especiall property in us Ps 119.94 1 6 16. cast us not off We are thine ô save us We are thy servants Esa 64. â— We are all thy people Mar 4.38 Esa 63.16 Lord carest thou not that we perish Though we be undutifull children yet are we thy Children Doubtlesse thou art our Father Thou art our Father ô Lord. Though wee have lost the duty of children Aug. yet thou hast not lost the love of a Father Behold ô Lord we repent of our backslidings Sorrow is continually before us for them Isa 38.17.18 We confesse our wickednesse and are heartily sorry for them and cry Lam 5 16. woe unto us that we have sinned And we know that a broken spirit is a sacrifice to thee Psal 51 19. a broken and contrite heart ô Lord thou wilt not despise It hath bin thy practise to shew mercy Call to remembrance ô Lord Psal 25 5. thy tender mercies and thy loving kindnesse which have bin ever of old Thou hast bin our refuge from one generation to another 90 1 And we humbly pray thee that as thou hast bin our succour 27 11. leave us not now neither forsake us ô God of our salvation But rather 80 3. turne us againe ô God shew the light of thy countenance and we shall be whole Turne us ô God our Saviour 85.4 and let thine anger cease from us Shew some good token upon us for good 86 17. that they which hate us may see it and be ashamed because thou Lord hast holpen and comfortea us O satisfie us with thy Mercy 90 14. and that soone so shall we reioyce and be glad all the dayes of our life In the multitude of the sorrowes that are in our hearts let thy comforts ô Lord refresh our soules Another Have mercy upon us ô God
Psal 51 â— after thy great goodnesse according to the multitude of thy mercies doe away our offences For we acknowled our faults 3. and our sin is ever against us Against thee only ô Lord have we sinned 4. and done much evill in thy sight Behold we were shapen in wickednesse 5. and in sinne did our mothers conceive us O Lord we confesse 78 11.12 that we have not kept the Covenant of thee our God nor walked in thy Law but forgate what thou hast done for us and the wonderfull workes that thou hast shewed for us We have sinned with our Fathers 106.6 we have committed iniquity and we have done wickedly Our sinnes are gone over our heads 38.4 and are as an heavy burden too heavy for us to beare O Lord we have not hearkned unto thee Lev. 26 15.17 nor done thy Commandements but bave despised thy Statutes and our soules have abhorred thy Judgements therefore hast thou set thy face against us 25. and brought the sword upon us to avenge the quarrell of thy Covenant Thou hast whetted thy sword Psal 17.13.14 and bent thy bow and made it ready Thou hast prepared for us instruments of death The sorrowes of death and destruction compasse us â—6 3 and we have found sorrow and trouble We are full of confusion Iob 10.15 therefore O Lord looke upon our affliction Thou renewest thy plagues against us 37 and encreasest thine indignation upon us Changes and warre are against us Thou hast kindled thy wrath against us 19.13 and accounted us as thine enemies The dayes of affliction take hold of us 30.15 31. Our Harpe is turned to mourning and our Organ into the voyce of them that weepe And in these our miseries thou hast covered thy selfe with a cloud Lam. 3 44.47 that our prayer should not passe through so that feeare and a snare is come upon us desolation and destruction How long O Lord wilt thou forget us O Lord for ever Ps 13.1 How long wilt thou hide thy face from us Wherefore hidest thou thy face 44.26 and forgettest our miserie and trouble Thou makest us to be rebuked of our Neighbours 14. and to be laughed to scorne and to be had in derision of them that are round about us Thine Arrowes sticke fast in us 18.2 and thy hand presseth us sore Wee are brought to so great misery 6. that wee goe mourning all the day long Our hearts are disquieted within us 55.4 and the feare of death is fallen upon us O Lord 60.2 thou hast moved the Land and divided it heale the sores therof for it shaketh Thou hast shewed thy people heavy things 3. thou hast given us a drinke of deadly wine Lord take away this plague of warre from us 39.11 else wee shall be consumed by meanes of thy heavy hand Turne thee unto us and have mercy upon us 25 15. for we are desolate and in misery Looke upon all our adversity â—7 and forgive us all our sin Oh breake not leave Iob 13.25 driven to and fro neither pursue dry stubble Write not bitter things against us 26. What profit is there in our blood Psal 30.9.10 when we goe downe unto the pie Shall the dust give thanks to thee or shall it declare thy truth Doest thou shew wonders among the dead 88.10 or shall the dead rise up again and praise thee Oh let us live 119 75. Esa 38.19 and wee shall praise thee The living the living they shall praise thee Lord thou knowest our desire Psal 38 9 and our groaning is not hid from thee Lord where are thy former loving kindnesses 89 4â— Our Fathers hoped in thee they trusted in thee 22.9 and thou didst deliver them They called upon thee â— and were holpen they put their trust in thee and were not confounded Lord lift thou up the light of thy countenance upon us also 4.6 Hide not thy face from thy servants 6â— 17 for we are in trouble O hast thee and heare us Heare us O God Psa 69 14. in the multitude of thy mercy even in the truth of thy Salvation Our helpe standeth in the Name of the Lord 124.8 which hath made Heaven and Earth Thou onely art our helper and redeemer 70.6 make no long tarrying O God Arise 41.26 and help us for thy mercy sake Bring our soules out of trouble 143.11 for thy righteousnesse sake And while wee live 246.1 wee will praise thee yea as long as we have any being we will sing praises to thee our God Another OH Almighty God and most mercifull Father in Jesus Christ our Lord behold I beseech thee me thy most unworthy servant prostrating my soule and body before the foot-stoole of thy Throne of Grace with Fasting Teares and humble supplications on the behalfe of the distracted distressed and disconsolate estate of thy dejected Spouse the Church and the miserable condition of these thy Kingdomes both which without thy present succour and reliefe are like to fall into utter desolation I acknowledge ô Lord with hearty and unfained sorrow and griefe of soule that the great and horrid sinnes of this Land in generall and of my owne in particular have ascended into thy presence and called for vengeance and are the chiefe cause of this heavy judgement now upon us that thy judgements are just in afflicting this Nation that wee have by our manifold and heinous sinnes deserved all the punishments Ps 119 137. Deut. 25.15 c. which thy Law hath threatned against them that are disobedient to thy Commandements And lastly that by our ingratitude to thee for all thy blessings wee have justly fallen from so happy and glorious an estate as hath been admired by our friends and envied by our enemies into so wretched a condition as cannot but be pitied by them both Wherefore O Lord I humbly pray thee to behold me an unworthy sonne of thy now distressed Church and a weake member of thy now distracted Kingdome which thine owne right-hand hath planted who in the bitternesse of my soule and griefe of heart in the name and mediation and for the merits of thy blessed Sonne humbly present my prayers supplications and intercessions for them Heare my Prayer O Lord Psal 55 1. and hide not thy selfe from my Petition Bow downe thine eare and save us 33.13 haste thee O Lord to deliver us O be not farre from us 22.11 for trouble is hard at hand and there is none besides thee to help us Vaine is the help of man 62.11 â—â— 5 Eearefullnesse and trembling are fallen upon us and an horrible dread hath over-whelmed us O be favourable O Lord unto Sion thy Church build thou up up the walls of Jerusalem 51 18 and restore peace to this distracted Kingdome and reconcile all unhappy differences amongst us I poure out these my weake Prayers unto thee O Lord 86.5 Exo 34.6.7 knowing that thou art full of compassion good and gracious and of great mercy unto all them that call upon thee That thou art mercifull and gracious long-suffering keeping mercy for thousand for giving iniquity transgression and sinne Abae 3 â—1 Esa 30.18 That in thy wrath thou remembrest mercy and that thou waitest an opportunity to begracious to thy people Be pleased therefore O Lord to extend this thy accustomed pity and compassion towards us that we which are now under thy heavy hand and ready to perish by the Sword and civill diffentions may by thy omnipotent goodnesse mercifully be delivered and freed from it Haste thee Ps 70.1 O LORD to deliver us make haste to helpe us O GOD. Thou onely art our helper and redeemer 40.21 make no long tarying O GOD. And thou O Lord that art the God of Peace who onely by thy mighty power canst cause the Sword to be sheathed againe put thy hooke into their nostrills that indeavour to disturbe the peace of this our Israel Ps â—8 3 Reword thou them according to their deeds and according to the wickednesse of their inventions 4.5 Recompence them after the worke of their hands pay them that they have deserved Give peace in our dayes O Lord and unite the affections of our gracious King and his people give a good and right understanding betweene them That upon himselfe his Crowne way flourish that he may have peace on all sides 132.19 1 Reg 4.25 round about him And that all we his people may dwell safely every man under his Vine and under his Fig-tree This humble Petition if thou shalt be pleased to grant it will not onely breed astonishment and wonder in all that cast their eyes upon us which expect our present ruine and confusion but it will also redound to the exaltation of the glory of thy Name and to the comfort of thy poore dejected people And so we shall all with one accord Psa 26 12. blesse thee in the great Congregation and sing that sweet Antheme of thy blessed Angels Luc 2.14 Glory to God in the highest peace in Earth and towards men good-will Grant it therefore O good God for the merits of thy blessed sonne Christ Jesus our only Lord and Saviour Amen Sat si seriò