word the Church of Corinth must expell that leauen the incestuous person the Church of Ephesus must recouer her first loue the Church of Pergamus must repent of that sinne for tollerating them amongst them that maintaâ—ned the doctrine of the Nicolaitans The Church of Sardis must awaken and strengthen the thing that remaine that are readâ—e to die The luke-warme Church of Laodicaeâ— which was neither hote nor cold which is now the common sinne of our time and the maladie of most Churches must bee zealous and amend Vse 1. The vse of this doctrine is to condâ—mne them that either vse no holie and Religious exercise at all and hereby discrie and bewray themselues to bee meere Atheists and Nullifidians or els if they doe performe any dutie of pietie religion and loue they doe it vpon fits brunts passions for a time and that in some things onelie like Iehu and their goodnesse like that of Ephraim and ludaâ— is as a morning cloude and as a morning dew it goeth away they are soone hote and soone cold and they are farre from any stedfast resolution and continued practise which onelie is proper to a true iustifying faith whereas hipocrites temporizers and wordlings may for a time and vpon suddaine motions formally performe all the forenamed duties Vse 2. The second vse is for consolation Dost thou notwithstanding thou now and then deuiate and digresse a little out of the way for a time with Noah Lot Dauid Peter Ezechias c trauaile daily foreward to heauen dost thou purposely and ordinarily walke in the narrow way that leadeth to eternall life Dost thou not long continue in thy by-pathes nor please they selfe in them but vpon notice of thy errour reduce thy selfe into the waie againe and then by more speede and hast make amendes for thy former straying and slouthfulnesse comfort thine heart thine infirmities shall neuer bee laid to thy charge and thou shalt at length attaine to the ende of thy iorney and hope namely the port and hauen of euerlasting happinesse For GOD chiefely respecteth the heart and resolution And that which Paul saith of almes and contribution we may truely affirme of all other holy duties if there be first a willing minde they are accepted according to that a maÌ„ hath not according to that a maÌ„ hath not and to conclude for this constant practise continuance and perseuerance in holy duties and Godlinesse â—osua Dauid Iehoshaphat Aza Ezcch as Iosias c. are commended and eternized in scripture for that they serued GOD with a perfect and vpright heart and did in generall that which was acceptable in Gods sight And thus much of a continued course in Godlinesse THe fourth signe or marke is a griefe and Godly sorrow for the offense of God ioyned with an earnest desire of reconciliation and forgiuenesse It is a Renting of the heart and not of the garments Examples of this sorrow we haue in Daniell confessing his and the peoples sins wee haue sinned and committed iniquity and done wickedly O Lord righteousnesse belongeth unto thee and to vs open pen shame In the prodigall child Father I haue sinned against heauen and against thee and I am no more worthy to bee called thy childe In the Iewes repenting of their vnthankfulnesse against Christ of whome it s said that they shall lament for Christ as one mourneth for his onely sonne and bee sory for him as one is one is sorie for his first borne They are blessed that mourne viz for their owne sinnes and others and a broken heart is a sacrifice to God Let euery man then descend into himselfe examine his conscience and bewaile his sinnes whereby hee hath crucified the sonne of God Let him then sigh and grone and bee afflicted for his offences which no Man Angell or creature els could satisfie for but onely Christ Iesus the Kings sonne who both suffered manifold and exquisite paines in bodie and most inward and vnspeakeable torments in his soule for his sinne and that beeing his vtter enemie and therefore if hee could shed buckets of teares for his sinnes yea and teares of bloud all the daies of his life hee must not thinke it sufficient Now the griefe and sorrow must not bee onely or cheifely in respect of losses crosses extremities afflictions punishments or because hee afraid of hell tormentes and the terrour of the last iudgement for reprobates as Cain Esau Iudas Magus may and haue gone thus farre but it must bee chiefely because the good maiestie of GOD hath beene offended his patience and long suffering abused and his mercie and fauour contemned and this sorrow would appeare in iust and Godly men albeit there were no conscience to accuse no iudge to condemne no temporall plagues to terrifie and no eternall torments to daunt and dampe him And if that saying be good oderunt peccare boni virtutis amore so much more the Godly and regenerate are loath and grieued to displease God for the loue and reuerence they beare to God and their Sauiour Christ. And as for deprecation and desire of pardon it is of absolute necessitie and wee haue aboundant scriptures for the illustration and iustification of it In the Iewes in Hosea his time saying Take away all iniquitie and receiue vs gratiously I say Daniell and the Iewes of his time saying O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne names sake O my GOD. In Dauid haue mercie vpon mee O GOD according to thy louing kindenesse according to the mulâ—itude of thy compassions put away mine iniquities And here wee may obserue a notable and a manifest difference betweene Gods children and the hipocrites and wicked Gods children desire nothing so much as to bee reconciled vnto him and therefore vpon the sense and perceiuing of his displeasure they forthwith fall to prayer and humble suite for the pardon of their sinnes and neuer giue ouer vntell God from heauen send into their hearts some comfortable assurance thereof But the wicked in their extremities if they desire ought of God either by themselues or others it is onelie with Pharao and Simon Magus for the remoouall or preuention of Gods iudgement but as for their particuler sinnes the cause of all their miseries they haue no true touch of much lesse then desire pardon of them as the examples of the two forenamed persons as likewise of Cain Esau Iudas c. doe sufficiently testifie And the reason hereof is for that the wicked and reprobate are neuer liuely smitten with the sense of their particular offences nor discerne what an excellent and vnutterable benefit it is for a man to bee eased of them but the case is farre otherwise with euery Godly and truelie regenerate man And thus much of Godly sorrow and desire of pardon THe first signe and marke of sauing grace is when no one sinne nor any sin is suffered to
sway domineere and raigne in the bodie or soule Now that is a raigning sinne that is committed with a full and resolued consent of will and wherein a man continueth without griefe for it without feare of God or his iudgement without resistance against it and without amendment of life It is when men make a trade and occupation of sinne and like Ahab sell themselues to commit sinne and it is like to a wilde horseman and vnruly Rider that spurreth his horse so egarly vntell they both be ouerthrowne and bee as he said caried man and horse and all to the diuell Euery sinne of this kinde is a deadly wound to the soule an earnest penny to sathan yea and his foode and diet an vnresistable and violent tempest to the conscience a strange God an Idoll and a certaine herbinger and forerunner of eternall distruction and it is in euery man by nature vntill hee bee renued and regenerate From this and the like sinnes the regenerate are freede not by nature but grace not by their owne desertes but by Gods meere mercie and goodnesse and it is apeculier prerogatiue of a sanctified and iustified man to haue no sinne raigning and tirannizing in him The Godly haue the seede of the spirit remayning in them and therefore they can commit no such sinne They keepe themselues as instruments of grace that the wicked one toucheth him not viz to commit any raigning sinne Sinne shall not no nor can haue dominion ouer them for they are not vnder the law but vnder grace Against these there is no law to condemne them for in them the spirit alwaies fighteth against the flesh and they haue crucified the flesh with the affections and lusts thereof and therefore albeit they sinne of ignorance and infirmitie onely yea sometimes of presumption yet they shall neuer bee condemned for them for it is not they that do it but that dwelleth in them and they are not slaues and seruants vnto sin as the wicked are who liâ—e and die in them but seruants of obedience vnto righteousnesse whom the Sonne hath made free Let herevnto be added that the regenerate with Dauid pray vnto God that he would keepe them from presumptuous sins that they raigne not ouer them and they desire the Lord to direct their footesteps by his word that so no iniquity haue dominion ouer them and this their praier beeing framed according to Gods will and onelie for spirituall and necessary graces God alwaies heareth Vse 1. Seeing that raigning sinnes are so dangerous and pestilent yea and as contrary to true regeneration as fire to water darkenesse to light and death to life wee must beware of it and giue no consent and allowance vnto it least sinne like the seruants and messenger of â—enadab King of Syria take diligent heede if they can catch any thing of vs and so worke vpon vs to our perpetuall ruine as they did vpon Ahab Therefore it is wisdome and good for vs not to presume to come to neere the bankes of sinne least wee sinke and bee drowned if wee would not haue the fire of sinne to consume vs Wee must take heede of and labour betimes to quench the very sparkes of it wee must dash our sinnes like the Babilonish young children against the stones kill the young Lions and wee must make a conscience euen of small and lesser sinnes if wee would bee free from greate and raigning sinnes These many times are more dangerous then greater and more grosse sinnes for great and grosse sinnes men will often leaue for feare of discredit shame and penaltie but smaller sinnes are not acknowledged and are counted no sinnes and so at length preuaile and get head that they that make no conscience of them wil be drawne in time to commit more horrible sinnes euen as hee that maketh no conscience of filching and purloyning may easily vpon occasion and entisement bee drawne to robbe by the high way-side and to offer violence to innocent men Let vs therfore giue no assent to sin least assent bring delight delight custome custome necessity necessity senslesnes senslesnes death damnation Shall we so carefully shun decline al things yâ— bring hurt sicknes infection danger to the body and shall not wee much more heedfully beware and take heede of the tyranny and dominion of sinne that in time bringeth both body and soule to eternall destruction Lastly let vs betimes procure the Amulete or preseruatiue of grace to keepe the poyson of it farre from the heart our hold or castle or to speake more plainly let vs hide and lay vp Gods word in our heart that we sinne not against God It serueth also to condemne and reprooue those that because they are in their owne opinion onely righteous and in the conceit and estimation of men whom they may easily by their sophistry and hypocriticall holinesse deceiue but not so inwardly of conscience before God thinke themselues free though they with the Scribes and Pharasies be fast bound with the chaine of some peculiar and beloued sinne If they with Iudas preach do miracles haue an office and dissemble their impieties albeit couetousnesse raigne in their heart all is well with them they thinke it sufficient with Herod to heare Iohn Baptist for a time gladly yea to reuerence him and to reforme many smaller sinnes and yet few goe so farre albeit they liue with him and remaine in perpetuall adultery or the like sinnes they content themselues to delight in Iohâ— his doctrine and Ministery for a time but they soone fall away from it and him And lastly they thinke themselues happy and perfect men if with the Scribes and Pharasies they pray they fast they doe almes they pay their tithes they weare long robes and enlarge the fringes of their garments for vanitie vaine glory yea and merits sake and yet inwardly they be hypocrites rotten bones and full of extortion crueltie persecution couetousnesse excesse deceit and errour But of these we may say iustly as Christ did of his time except your righteousnesse exceâ—d the righteousnesse of the Scribes and Pharasies yee shall not enter into the kingdome of heauen and as Christ said another time O Serpents O geneâ—ation of vipers how should yee escape the damnation of hell Wherefore let vs labour rather to be inwardly holy then outwardly and to approone our waies and consciences to God rather then to men and by no one sinne to suffer sathaâ— to haue enterance and accesse vnto our hearts for if hee once get hold and possession and specially re-entry after hee hath beene by grace and the knowledge of the Lord Iesus repelled hee will either very hardly or els neuer bee remooued but taketh seauen other spirits worse then himselfe and they enter in and dwell there and the end of that man is worse then the beginâ—ing And thus much of raigning sinne with the vses thereof THe
and difficulties bring vnto vs troubles enough and therefore wee haue no reason to multiply care and miserie by taking thought for that which is to come And to finish and absolue this point verie Heathens condemne this carking care for future euents Quidsâ— futurum cras fugequerere that is forbeare to enquire what shal be done to morrowe And as Cicero saith meditationem futâ—ri mali c. the thinking vpon an euill to come and that perhaps will not come at all is foolish that euery euill is greeuious and painefull when it is once come Lastly wee must commit or according to the originall roll our waie vpon the Lord that is wee must in hope and patience commit the issue and euent of all our actions and affaires to his diuine prouidence and disposition and vnload all our cares and labours into Gods bosome Wee must also trust in him that is perswade our selues that wee are gouerned of God and pray also to bee gouerned by him and then hee will bring it to pâ—sse that is grant an happie and prosperous successe and not suffer our hope to bee frustrate as hee iustly punisheth the infidelitie of the children of this world For otherwise our life and calling cannot bee ordered and directed by mans diligence and industry for except the Lord build and oraer the house they labour in vaine that build it therefore in so great waight of businesse and daungers wee stand in continuall neede of the presence and helpe of GOD. And thus much touching worldlie cares Now we are come to the third cause and occasion of the Churches slumber and securitie and that is that shee to much addicted her selfe and slacked the raines to earthlie delightes and pleasures which are of maruelous force to rocke and lull men a sleepe in the cradle of securitie For euen as wee see that naturall sleeping and slumbering is many times procured by singing musicke rubbing sweete broathes and such delightsome thinges Euen so the sleepe and slumber of the soule is often caused not onely by the vse of pleasures and delights that are in them-selues vnlawfull which rather worke the death then the slumber of the soule but also as here is intended by the vnseasonable and immoderate vse and following of sportes delights and recreations that are in themselues things meerely indifferent and therefore lawfull to bee vsed or foreborne Examples and proofes hereof wee haue many in holie scripture The Princes of Israell in Amos time gaue themselues wholy to delicacie wines feasting musicke c. and herevpon thought not vpon their captiuitie at hand much lesse pitied the distressed Estate of their afficted bretheren but hereof I haue spoken before Wise Solomon that felt and found by wofull experience the poysonfull infection of pleasures pronounceth laughter to bee madnesse and all pleasure to be but vanitie The Iewes in Isaias his time bathing and soaking themselues in their pleasures did not consiâ—er the wâ—rke of God that is they did not heed nor take notice of his iudgments at hand The baites of pleasure and a prodigal minde withdrew the lost childe from his fathers house and protection and at length brought him to shame and extreame pouertie It was one of the sinnes of the old world before the generall deluge and of Sodome and the Citties adioyning before their destruction from heauen and it is one of the maine sinnes that now doth and shall raigne in the world Christ his comming to iudgement namely pleasures â—nities delights The particulars whereof were eating drinking marrying wiâ—es and giâ—ing in marriagâ— Herevnto is added surâ—etting and drunkenesse of which sinnes our Sâ—uiour in Luke doth so warne vs. By the former example our Sauiours meaning is that men shal be so taken vp and possessed with the pleasures and profits of this present life as if not change alteratioÌ„ were to be looked for whereas otherwise eating drinking marrying c. are not in them-selues vnlawfull for they serue for mans necessitie and comfort vnlesse men excessiuely or altogither herevnto addicted should grow insensible of Gods iudgements or shutting their eyes should runne into all licentiousnesse as though there were no God in Heauen that would take vengeance on them And as for those vile damnable sinnes of surfetting and drunkennes what hurt they bring to the body what lauishment to the goodes what abuse of the creatures what discredit to a mans good name what decay to the witte and vnderstanding what ill example to the world what scandall to the godly what offence to God and what disstruction to the soule daily and lamentable experience sheweth Paule saith that the widdow liuing in pleasure is dead being aliue is shee is dead being idle and seruing for no vse Lastly it is one of the sinnes of the whore of Babilon and cause of her ruine yea a fore-runner of it to liue in pleasure to sitte as a Queeâ—e to perswade her selfe that she is no widdow and that she shall see no mourning These pleasures if we do not beware of them wisely and soberly vse them are as baites to intise vs snares to intangle vs a delectable phrensie to beguile vs thornes to pricke and goare vs Vlisses his Syrenes to turne vs into swine and beastes the fewell of concupiscence finally they bring a spirituall lethargie it is both forgetfullnes and a slumber vppon the soule and the infection of the witte like the biting of an Aspe which casteth the person that is bitten in a sweete sleepe out of which he neuer recouereth The vse of this point serueth to checke condemne the practise of those especially that hauing lands liuings and possessionâ— spend their time in pleasures and sports but not in readiâ—â— the scriptures in perusing good bookes in singing of psalmes nor in being instruments of doing good Herevpon they like waxe are apt to receiue any forme of religion sauing the truth and no marueile for he that maketh no conscience of his pleasures of directing his life will make no conscience of true religion for hee loueth his pleasures more then God And answerably here-vnto Nimrod and Esaâ— are taxed and noted for their hunting Nimrod a great hunter before the Lord but an oppressor Esau an hunter but a hairy and a wilde man and a persecutor of his brother Ob But is not hunting lawfull An. Yes if it be not vpon the Sabboth dayes and be in moderation Secondly if the same persons bee as carefull and dilligent according to their calling and occasions to hunt the Romish Gray Foxe and all his cubs Iesuits Seminaries Priestes Papists Recusants that deuoure the vines that is corrupt and destroy the Churches Heere is good game sport pastime here is pleasure and profit Otherwise to hunt and kill the silly Hare and the Deere that do none or little harme and to lette these stinking subtile and cruell Foxes alone is both dishonour to God and shame to
Let the Reuerend Prelates and Pastors of the Church Ministers and Preachers of the word beware they do not Performe Gods worke negligently let them wisely and couragiously speake and admonish the wicked of his way lest God require his blood at their hands Let them keepe backe nothing but shew vnto their people all the councell of God that they may bee pure from the blood of all men And let them preach the word be instant in season and out of season improue rebuke exhort with all long suffering and Doctrine For the time will come when they will not suffer wholesome Doctrine but hauing their eares itching shall after their owne lusts get them a heape of teachers And shall turne their eares from the truth and shall be giuen vnto fablâ—s Thirdly let the ciuill Magistrates whether Superiors or Inferiors defend and assist the Pastors and Ministers lette them draw out the sword of Iustice and cutte downe sinne lette them promote true religion roote out errour and Idolatry Let them execute Iustice and iudgement without respect of persons let them spare and defend the innocent let them prouide for the wants of the poore let them shine as lights before the people by all godly vertuous example and finally let them as farre as their power and authoritie will extend take order and do their indeauour that the people vnder them may lead a quiet and a peaceable life in all godlines and honestie Finally let the people and subiects feare and serue God repent of their sinnes honour their King obey and be subiect to authoritie loue and reuerence their Ministers submitte themselues to the word of GOD and liue in brotherly loue vnitie one with another which GOD almightie graunt for â—esus Christes sake Amen And thus much of the Churches fault and infirmitie 2. SECTION NOw it followeth to speake of her confession and acknowledgement of her slumbring and carelesnes contained and couched in these wordes I sleepe From whose example and practise we are taught without all denying suppressing or lessening our sinnes to make a willing and ingenuous confession of them all unto allmighty God to the intent that God may forgiue and forget them and remoue or mittigate the â—uills and punishments that they haue brought vppon vs. For further confirmation and illustration hereof we haue both commandement in Sâ—ripture and also publike and priuate excercise of it The Lord by the Prophet Hosea exhorting the Isralites to repentance prescribeth them a set forme of repentance saying Take vnto you words and turne to the Lord and say Take away all iniquitie and receiue vs gratiously c. Asâ—ur shall not saue vs c. neither will wee say any more to the workes of our handes yee are our Gods Secondly when wee are exhorted to repent and amend wee are withall exhorted to confesse our sinnes for confession is as the First so a most necessary part of repentance Heere-vppon Iob saith if one say I haue sinned and peruerted righteousnes and it did not profit me Then God will deliuer his soule from going into the pitte and his life shall see the light If wee confesse and for sake our sinnes wee shall finde fauor Againe if wee acknowledge our sinnes God is faithfull and â—ust Viz. in his promise to forgiue vs our sinnes and to clense vs from all vnrighteousnes Publike examples wee haue in Nehemias making a large and mournefull confession of his and the peoples sinnes Secondly in Daniel who in the name and behalfe of the people maketh a confession of his and the peoples and confesseth that Iustice belongeth vnto God but shame and confusion to them c. Thirdly of the Isralites in Isaias his time who all acknowledge themselues to haue beene as vncleane thingâ— and their righteousnes as a filthy rotten clout and of the people in Samuell the Prophets daies saying we haue sinned in assuming vs a King besides all other sinnes Herevnto may bee annexed and referred the example of the Niniuites confessing their sinnes vnto God and of the people that came to Iohn the Baptist to bee baptized of him confessing their sinnes Viz voluntarily and in a generall manner onely Priuate practise and presidents hereof wee haue in Dauid confessing and bewayling his folly in numbering the people his adultery in polluting Vrias his wife and his murder in causing her innocent husband his good subiect to be slaine in warre Dauid before hee had confessed his sinnes as appeareth could find no ease day nor night but his bones consumed he roared al the day but as soone as he in heart purposed to confesse against himselfe his sinnes vnto the Lord God forgaue the punishment of his sin Likewise in Iob who acknowledgeth himselfe to be vilde before God and that he cannot answer one word for a thousand Thirdly in the Prodigall childe who confessed that he had sinned against heauen and against God and that he was no more worthy to be called his son Fourthly of the contrite Publican who would not lift vp his eyes to heauen but smote his breast saying God be mercyfull vnto me a sinner Fiâ—tly in Peter that accknowledgeth him-selfe a sinfull man and of Paule that in regard he had bene a blasphemer a persecutor an oppressor albeit ignorantly confesseth himselfe to be the greatest amongst sinners The person to whome confession is to bee made is first properly and principally GOD for against him onely haue wee sinned and done euill in his sight hee alone knoweth all our sinnes and he alone pardoneth and forgiueth all our sinnes and that for his owne names sake and for his Christ his â—ake merites suffering and mediation And therefore it is folly vanitie superstition yea bondage and impossibilitie to make confession of al our mortal sins to a Priest as the Papists make shew of and require in their care confession no commandement no practise no example hereof is extant in the sacred Scriptures and it began not to be vrged vntil 800. yeares after Christ. Secondly Dauid and others repented and receiued remission of sinnes without confessing their sinnes in particuler to any man Psal. 32. 2. Sam. 12. 12. Ob. But is it lawfull conuenient some times and in some case to confesse our sinnes to our Pastor Minister or Christian brother An. Yes for Iames willeth men to confesse their sinnes one to another and this priuate confession is to be made not of all knowne sinnes but onely of that sinne which troubleth and vexeth the conscience or of that whereby our neighbour is annoyed and wronged And that in two cases first when â—ase and comfort is sought for in trouble of conscience and here before confession be made no helpe can bee obtained For as the Phisition must know the disease before hee can apply the remedie euen so the Minister or brother cannot comfort
or councell the distressed before that he hath discouered his griefe And herein the persons to whome confession is to be made are especially the faithfull Ministers and Pastors who for their callings guifts and experience are of all men most apt and able to direct informe and comfort the troubled conscience And thus Dauid confessed his sinne to Nathan and the people to Samuell as hath bene before touched Secondly wee are to confesse our sinnes to our neighbour whome wee haue wronged or offended by word or deed that wee may giue some satisfaction to him and pacifie his anger and displeasure and so bee reconciled to him In this case CHRIST preferreth reconciliation to sacrifize and would haue vs first be reconciled to our brother and then offer that wee left at 〈◊〉 Altar Reasons further to moue induce and perswade vs in the godly sorrow contrition of our hearts to make confession of al our knowne sins vnto God are specially these First hereby we giue glory vnto God and â—ustifie him in his word and corrections who the more we debase our selues before him in respect of our sinnes the more we glorifie God from whome nothing is hid and the more vile and base that we are in our owne eyes the more pretious and glorious in Gods and when wee thinke and confesse that we are lost in our selues wee are found of him The second reason is because vnlesse wee confesse our sinnes before God wee can finde no ease of them but they will more paine and torment vs. The stomacke that is ouercharged with some vndisgested meates that doth annoy it or with Rheume or Flegme is â—ased by a vomit euen so the soule that is burdened with sinne is eased and relieued by confession and accusation of it selfe Thirdly without confession there is not nor cannot bee any true repentance for it is a part of it yea the gate dore and foundation of it and if the heart bee holy contrite godly sorrowfull it cannot but manifest and discouer it selfe by the confession of the mouth which speaketh out of the aboundance of the heart The last reason is because without confession of all our knowne sinnes vnto GOD there is no remission of sinnes For hee that hideth his sinnes shall neuer prosper and the more wee hide them the sooner and more sodainely will they issue forth to our shame and confusion like as the waters the more they are dam'ed vppe the more violently will they breake forth Dauid before hee confessed his sinnes hee found not pardon And vppon his confession hee was immediately pardoned Seeing that confession of sinne is so necessary that it is not so easie a matter to finde out all our sinnes we must not onely try examine our deedes words and thoughts by the strickt and straight line and rule of Gods lawe which is the discouerer and reuealer of sinne but because our knowledge is vnperfect and wee blinde and partiall in our owne cases we must be content to haue our sinnes ript vp and laid open by publike doctrine and preaching and indure it albeit it neuer so much gall wound and shame vs and also admitte and allow of priuate and brotherly admonition For all these are holy the ordinary meanes ordained and sanctified of God for our humiliation repentance and recouery which whosoeuer neglecteth contemneth or refuseth hee can neuer truly come to the knowledge and conscience of sinne much lesse repent of it and so be saued Secondly wee must not onely confesse those our sinnes vnto God that are more enormous and haynous these that are many times odious before men but also our secret and particular corruptions faultes blottes weakenesses infirmities yea and also sinnes of omission and neglect especially of prayer praise thankesgiuing vnto God And we must haue a true touch and godly sorrow for them for the least sinne in it owne nature beeing committed against the good and infinite maiestie of God and his vndefiled law deserueth death Thus Dauid desireth pardon of the sinnes of his youth yea of his vnknowne sins Thus Iob offered burnt offerings for his children euery day fearing least his sonnes had sinned and had blasphemed God in their hearts Thus Paule was afflicted and troubled in him-selfe for his originall sinne crying out and saying O miserable man that I am who shall deliuer me from this body of death Dauid hauing onely vpon extraordinary aduantage and occasion cutte of the lappe of Sauls garment was troubled in his heart He also confesseth his blindness ignorance in Gods matters The Church of God in Isaias his time doth acknowledge that whereas they erred from Gods waies that their hearts were hardened from his feare it came for their vnthankefullnes that God in iustice was the author of it Lastly when they omit good duties to God or men or faile in the manner and measure of them they make confession of it we haue failed we haue rebelled c. And in another place all this plague is come vpon vs as it is written in the law of Moses yet made we not our praiers before the Lord our God c. And of this we must haue a care to repent because by leauing our duty vnaccomplished wee oftner offend then by sinnes committed and if GOD should require it at our handes the smallest sinne of omission it is enough to condemne vs. And therefore Dauid saith if thou O Lord straitly markest iniquitie who shall stand And againe cursed is euery man that continueth not in all things which are written in the booke of the law to doe them And here is a notable touchstone whereby the children of God are discerned and distinguished from all reprobates whatsoeuer The reprobates and that but now and then are touched with and make confession of some great and notorious sinne as wee haue examples in Pâ—arao in Caine in Iudas But for their smaller sinnes particular infirmities and sinnes of omission they haue no touch sense and feeling at all Contrariwise the elect and regenerate of God doe euen grone and sigh vnder the burden of these lesser sinnes they make confession of them and desire to be eased and lightned of them for they know that hereby they offend GOD which they would in no wise doe and therefore Paul saith the gooâ— thing which I woulâ— I doe not but the euill thing which I would not doe that doe I so that here hee is grieued for his particular sinnes both of commission and omission or leauing of good vnperfourmed And thus much of confession and the vses thereof THE THIRD SECTION But mine heart waketh HAuing spoken of the Churches flumber and securitie wherein her infirmitie and weakenesse appeared it followeth that now I propound and apply the Antidote or remedy contained in these words But mine heart waketh The heart here which is naturally