Miserere mei Deus. Flevit amarè  
A TREATY of PACIFICATION OR CONDITIONS of PEACE BETWEEN GOD AND MAN. Ps: 51.17. 
A broken & contrite Heart (o 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 sin, said the Wiseman long since: and what he said of Talking, may we not apply to Printing? If Mendacium (a Lie) be sin, as I trust none will deny, though it be officiosum or jocosum, the officious or jesting Lie, than we may without offence conclude, that (as some now licentiously assume to themselves) in much printing there wanteth not sin. So many (Books I am loath to call them) Pamphlets issue daily from the Press, without Authority, nay point blank against Authority, and they so stuffed with untruths, as though the Authors think it lawful to draw sin with cartropes. 
Esa 5. ●8.   
Well, to this multitude of Books or Pamphlets (call them what you please) I have adventured to bear the retorting of that fault I found in others, and to add 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, than many of them.  
The subject of it is Repentance, a harsh and unpleasing thing, I confess to flesh and blood: but for all that, it is unum necessarium, one of the most necessary duties to be urged, 
Luk. 1●. 4●.  and which condu●eth most to our good at this time, especially when the sword not only hangeth over our heads, but hath begun to avenge the quarrel of the LORD in some part of this Land: and how soon it may be felt amongst us and the other part of our Kingdom, we know not: And this, not the sword of an Adversary from without, but (which is a worse judgement) from within, amongst ourselves, by Civil (or rather as S. Augustine calls it, uncivil) War and dissension. Mala quae quantò interiora sunt, tantò miseriora, Evils, 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 rouse us from the dead sleep of sin, wherein we have so long lain, and to stir 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 Pr●l. Manil.  etc. Not only War itself when it comes, but the very fear of it, brings calamity enough with it: For when the Enemy's Forces are not fare off (though they enter not at all, yet) people forsake their Cattles, the Husbandman deserts his Tillage, and the Merchant his commerce and Traffic.  
But come we to consider Civil and domestic War, and we shall find, he calls that, Bellum perniciocissimum, the most pernecious War of all other. Our Saviour tells us in few words the effects of it. 
Mar. 3.34.  If a Kingdom be divided within itself, that Kingdom cannot stand: dissension will bring it to utter ruin, if not speedily prevented. For where Civil War rageth, there are not only that agmen malorum, troup of miseries attending it, that follow a War which comes from abroad, but fare more. For besides (which is common to the other) as Augustine describes them, Rapti Virgins, 
De Ci●● Dei.  etc. Virgins are ravished, and all modesty violated, Children snatched from the arms of their Parents, Matrons put to whatsoever the Soldier pleaseth, Churches spoiled, Houses plundered, slaughter, burning, and all havoc committed, and the end and conclusion of it is, that every place is filled with blood, lamentations, and dead carcases. Perit cum divite pauper, the rich, and poor, both perish. To these we may add one thing, which the other is free from: that in a Civil War, the Father fights against the Son, and perhaps kills him, and the Son doth the like to the Father, the Servant to the Master, nor have Friends or Kinsmen any respect to friendship or kindred. He that considers these evils which accompany War, and more especially Ciubal War, so great, and horrid; must needs confess War to be flagellum Dei, the scourge of God upon a Land: but he that thinks not upon it without grief and horror of mind, 
De Civ: Dei  is more miserable (saith Augustine) because he hath lost the sense of a man. Horret animus (said Jerome in the like case) temporum nostrorum ruinas prosequi. It drives my mind into horror, 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 hears any of these things.  
And indeed, the danger being so sensible, and the cause (our horrid sins) being so palpable, who is so stupid, that will not apply himself 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 kingdom in danger of ruin, and yet we continue stiffnecked? Offensum sentimus Deum, nec placamus? Do we perceive that God is offended with us, and shall we not go about to pacify him? God forbidden.  
If we do not, destruction and confusion must necessarily and speedily follow. God hath spared and expected us long, to show mercy upon us; if we turn not to him, he will at last pour the full viols of his wrath upon us; 
Ap●● 21.9.  his seven plagues mentioned in the Revelation. Quanquam sera ●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. GOD'S anger strikes slowly in revenge of our sins against him, but it remompenceth the slowness of it, with the grievousness of the punishment. And this falls upon us, but as we deserve: For, subitò tollitur qui diu tolleratur. He, and that Land too, will suddenly be destroyed, that makes no good use of GOD'S 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 son of Ananias a Country fellow, 
D●bell: Jud: ●7 c. 12.  for a long space (even before the war of Titus) went up and down 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. years, given for Repentance, and it was neglected, but what followed? The flood drowned them all, 
Gen. 6.  except Noah, the Preacher of Repentance, and his Family. And we read that Ionas cried in the streets of Nineveh, 
jon. 3.4.  yet 40. days and Nineveh shall be destroyed. And the Text saith, 
7.  The people believed God, and proclaimed a Fast, etc. And the King and they repent in sackcloth and ashes. And ye know how they sped.  
God hath given us many 40. days, Dedi eis tempus ad poenitentiam, he hath afforded us a time to repent, we know not how long that time may last. Let us no longer despise the riches of his goodness, and forbearance, 
Rom. 2.4.  and long-suffering, not knowing that the goodness of God leadeth (or should lead) us to Repentance. But take heed, that (having destruction as it were, before our faces) we contemn not stall God's counsel, 
Eze. 18.30.  Repent and turn every one from his wicked ways, that iniquity be not our destruction. We see that the foolish Virgins missing their time, 
Mat. 25. ●●.  had no answer, but nescio●os, I know you not, a fearful answer it was: Let us therefore lay hold of the time, and repent before it be too late, and our time out; and not only do this ourselves, but (according to that of the Apostle) exhort one another daily, while it is called to day, 
Heb. 3.13.  lest any of us be hardened, through the deceitfulness of sin: 
Luc. 13.3.  and so (as Christ foretell the Jews) we all perish. God of his infinite goodness give us all grace, to lay this speedily to heart, that we may avert this heavy judgement from us, and serve him hence forward in a true fil● all fear, in holiness and righteousness, all the days of our life.  
Amen.   

A TREATY OF PACIFICATION OR Conditions of PEACE between God and man.  
THere is an appointed time to all things, 
Eccl. 3.11  saith the Preacher, and a little after (coming to particulars) he addeth, 
3.  There is a time to slay, 
4.  and a time to heal. A time to weep, and a time to laugh or rejoice.  
there's nothing so sure, nothing so infallible, as that which is recorded in the book of God. God's word never fails, not one jot or tittle of it. 
Mat ● 18. Luc. 21. ●●.  Heaven and Earth shall pass away, but not any of God's words shall pass away. For may we not truly say, that these words of the Preachers are, (as Christ said upon another Text) this day fulfiled in our edres? 
Zuc. 4 21.  May we not now say, and that truly now, there is a time to slay? and so consequently, a time to weep and mourn? I would to God we could not.  
There was a time, 
Mat 26, 52.  when Christ said to St. Peter, Put up thy Sword into his place (the sheath, 
18. ●●.  as St. John hath it) but I fear we are fallen into the time, of which God foretell the Israelites, wherein he threatneth to send a Sword upon them, that should avenge the quarrel of his Covenant. 
〈◊〉 26.25.   
There was a time also of rejoicing, and we had it long, could we have made good use of it. For what Nation under the Sun hath for these 100 years (almost) had such a time of joy? The great blessing of the Gospel hath been plentifully and peaceably continued amongst us, and all temporal blessings in abundance have been showered upon us. We have been blest with a continued peace, as no Nation hath enjoyed the like, together with such plenty, (and what not?) as hath caused us to be maligned by our enemies, and renowned throughout the whole world. Insomuch as we may truly ask. What could God have done more for a Nation or people, than he hath done for us?  
How comes it then, that our rejoicing is taken from us, and that the time of slaying, of mourning, and weeping is now fallen upon us? The reason certainly may easily be given. Even the same that brought the Jews into the same estate. Our disobedience to his commands, our despising his Laws and Ordinances, and our ingratitude and unthankfulness for all his blessings. These are the causes, by which we have neglected and so lost our time of rejoicing, and for which, God hath begun to take up his time of slaying, 
Amos 5.16.  and to send thereby mourning and wailing into our streets and habitations, and to make us say in all our highways, Alas, Alas: and to call the husbandman to lamentation; 
Ezec 14 17.  and such as can mourn to mourning. For hath he not said, Sword go through the Land? And this is come upon us, because by our forsaking God, he hath forsaken us, according to that of Augustine, 
Diverb. Do●●●  Malum est nobis de nobis, & quia dimisimus te, dimisisti nos nobis. O Lord, evil is come upon us, from ourselves, and because we have forsaken thee, thou hast forsaken us, and left us to ourselves.  
Being in this heavy condition, and our sins daily crying f●r further vengeance against us. What are we to do, to redeem our misspent time, and to regain God's favour? Surely there is no other way, no other means left, but to turn unto him by hearty Repentance, and by unfeigned and hearty Humiliation, to endeavour to appease his wrath, that now is gone out against us.  
There are divers motives to stir us up to this duty, as  
1. Naturae vox, the very dictate of Nature, for it is a most reasonable thing, even in nature: that they which have done amiss, should repent them of the evil they have committed.  
2. Tempus ad hoc impensum. The long time that God hath given us to repent. 
Apoc. 2. 2●.  Dedi ei tempus ad poenitentiam. I have given her a time to repent, saith God. And if God hath given it, and in it expected our repentance, why should we be so stiffnecked and unthankful, as not to accept it?  
3. Documenta sapientium. The Counsel of those that were wise in their Generation. 
Jer. 26 1●. Ezec. 14. ●. Act 3 19  The Prophets. Repent and turn yourselves. And S. Peter, Repent and turn, that your sins may be put away. S. John. Be zealous therefore, and repent. 
Apo. 3 19   
4. Praxis Sanctorum, the practice and examples of the Saints of God. Of holy Job. Therefore I abhor myself and repent in dust and ashes. 
job 42 6.  K. David upon God's visitation, for his unadvisednumbring of the people. 
1 Sam. ●●.  His heart smote him, and he repent of his foolish. act. 
I●oel 2●  In a time of famine Joel caused a public Repentance. 
2 Chron 20.  In a time of war, Jehoshaphat and his people repent. In a time of public calamity, and Gods judgements threatened, we find Esther, Ahab and the Ninivites doing the like. 
E●●h. 4. ●6. 1 Reg 21.27 jon. 2.5. 1 Cor. 10, 11.  All which are recorded for examples to us, upon whom the ends of the world are come.  
5. Praesens commodum, The present benefit we may reap by it, as the averting of God's displeasure, and the returning into his favour. 
Ezek, 18.  At what time soever a Sinner repenteth of his sin from the bottom of his heart, I will put away all his wickedness, etc. If we repent, God will repent him of the Plague, 
jer. 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 sins, and salvation of our souls, 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. ●.  by despising the riches of his bountifulness and patience, and long-suffering, which leadeth him to Repentance.  
2. He runs headlong 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 temporal miseries befall them, but (which is fare worse) spiritual also are threatened against them. God saith to the Church of Ephesus, 
Apec. 2.5.  Remember from whence thou art fallen, and repent, and do thy first works: for else I will come against thee shortly, and will remove the candlestick out of his place, except thou amend.  
4. Lastly, endless torments are denounced against them. The Baptist calls the Jews, a Generation of Vipers, 
Mat 3.8.  and tells them of a vengeance to come; and our Saviour tells them, 
Luc. 3.3.  unless 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 chrysostom gives. God is nothing so much displeased at the sins we commit, as that (when his hand is over us for them) we refuse to repent, 
In Mat.  and grieve for the sins we have committed.  
Repentance then is the means, and the only means prescribed by God himself, 
Isid. de sum. ●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 sins, and the hope of recovery, by which God is provoked to mercy.  
It had been fare better for us, and more acceptable to God, that his goodness had led us to Repentance: but seeing that we have been so unhappy, 
Rom. 2.4.  as not to stand, or keep the right way which God hath set us in, and thereby incurred his heavy displeasure; let us not be more miserable, in not rising, and turning to it again. We have all gone astray from God, peccando, by our sins, and displeased him, let us return to him poenitendo, by repentance, and pacify him. He hath showed his goodness to us wretched sinners, by divers mercies.  
1. By exhorting us to Repentance. 
Cant. 6.12. Ier 7.13.  Revertere, revertere Shunamitis, Return, Return o Shunamite. Rising up early, and speaking to us, to turn to him.  
2. By giving us time and opportunity to repent. 
Apoc. 2.21.   
3. By waiting upon us, to show mercy to us, 
Esa, 30.18.  if perhaps we would repent.  
4. By preserving us in the mean time, 
Ps 116.8.  from falling into worse sins.  
5. By enlightening our hearts, 
2 Co●. 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, 
jer. 3. 2●  etc.  
But seeing we have despised the riches of his mercy and goodness, 
Rom. 2.4.  and that all the means he hath used, hath wrought no good effects in us, 
Ps. 7.12.  He hath now whet his Sword, bend his bow, and made it ready. We begin to feel his indignation, the time of slaying is begun, the wrath of the Lord is kindled. Let us not be worse conditioned than the Jews, 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 Wiseman 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 ofttimes closed by the prosperity of this world. Let our understanding and our hearts be clear, to apprehend the misery we are near to; and then cum occideret may be stayed, before we be all occisi. There is great danger in repentance delayed. We must follow K. David's example that (upon the death of 70000 men slain for his sin) presently repent. 
2 Sam. 14.  If his repentance had stayed but few days, and God had slain the people, after the first day's proportion, there would but few of those many that were numbered have been left alive. For aught I see, it may be our own case, and therefore let us not defer our repentance, but speedily go to the throne of grace, 
Heb. 4.16.  that we may receive mercy, and find grace, to help 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 loss of some temporal thing, which was formerly pleasing and delightful to them. But this the Apostle calleth worldly sorrow, and tells us, 
2 Cor. 7.10.  that it bringeth death.  
2. Secondly, it is so termed, of those, that conceive sorrow and grief for sin committed, which was formerly pleasant to them, but their grief is not, in respect that they have offended God, but in regard of some ill, that befalls them for it.  
Lastly, it is so called of those, that not only grieve merely for sin committed, and purpose to amend their lives for the future; but are truly sorrowful, 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 therefore 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 virtue, by which we bewail 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 soul, for the sins a man commits.  
3. Poenitentia est peccata non committere, & commissa deflere. It is, 
Aug.  not to commit sin for the future, and to bewail sins past.  
4. But these are all short of a true Repentance, for that is a corrective act of Justice, begetting in us a detestation of sins already committed, with sorrow and indignation against ourselves for it, especially in regard we have thereby offended God, together with a settled resolution and determination, to reform the evil custom of our lives: And this is wrought in us chief, by these means.  
1. First by the grace of God converting our hearts to him, 
Tar. 5. 2●.  Turn us O Lord (saith the Prophet) unto thee, and we shall be turned.  
2. Being enlightened by his grace, we apply our minds by faith to him. 
Heb. 11.6  For he that cometh to God, must believe that God is.  
3. Being stricken with the fear of punishment for our sins, we withdraw our minds from them; and cry with holy Job, 
job 7.10.  I have sinned, what shall I do, O thou preserver of men?  
4. Being raised by hope, of obtaining mercy from God, for the sins we have committed, we determine to amend our lives for the time to come. Bonum est mihi, etc. saith the Psalmist. 
Ps 73.27.  It is good for me to hold me fast by God, and to put my trust in the Lord God. As we hope in God for remission, so we must resolve to cleave to him, by keeping his laws. Gregory saith. 
Mer.  De spe incassum praefumit, qui timere Deum in operibus suis temnit. He presumes in vain upon hope, that neglects to fear God in his actions.  
5. Lastly, love (enflaming our hearts) begets a filial and ingenuous fear, by which we are very careful not to offend God's Majesty any more, and a boldness to implore his fatherly goodness, in forgiving that which is past.  
Now Repentance (being a medicine for a sick soul, and a salve for a wounded conscience) hath many ingredients to make it right, according to divine art.  
1. The first is faith. 
Rom. 14.23. Heb. 11.6.  For whatsoever is not of Faith is sin; and whosoever intendeth to come to God by repentance, must believe first, that he is God, and secondly that he is a merciful Father, willing to receive to grace, all such as shall unfeignedly turn to him. All the other ingredients are strengthened by this virtue.  
2. Another is Confession and acknowledgement of our manifold sins to God. For as Ambrose saith well, 
Lib. de Paraed●s●c. 14.  Non potest quis instificari à pe●cato, nisi confessus fuerit peccatum. No man shall ever be justified and cleansed from his sin, that doth not make confession of them. Solomon saith, 
Pro. 28. 1●.  He that hideth his sins shall not prosper, but he that confesseth and forsakes them, shall have mercy. David found this by experience, and acknowledged it, 
Ps. 32.6.  I said I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin. And therefore the people in the time of Nehemiah, 
Neh. 9.2.  when they repent, confessed their sins. So did Daniel. 
Dan, 9.4.  After S. john Baptist had preached Repentance, 
Mat 3.6.  Divers of his auditors same and were baptised, confessing their sins. And S. john tells us, If we confess our sins, God is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. 
3 joh. 1.9.   
Now to make our confession acceptable, it must be thus qualified.  
It must be whole, and not imperfect. We must hid none of our sins, but rather (if we forget any) pray with David, 
Ps. 19 12.  Lord cleanse me from my secret sins. Qui promereri vult quod experit, debet omne malum confiteri quod fecit. 
Greg. Mor.  He that would have what he desires, must confess all the evil which he hath committed.  
2. It must be pure, humble, simple, plain, and not artificially compounded, Pura, simplex, humilis, non affectata elegantia, as Ambrose speaks. We have a pattern of such a confession, 
Dan 9.5.  made by the Prophet Daniel: and the like by holy job; 
Inpastor.  of which Gregory thus speaks, Mirentur in bono Job qui volunt, castitatis continentiam, mirentur integritatem iustitiae, mirentur viscera pietatis, ego in eo non minus miror, confessionem humillimam peccatorum, quam tot sublimia virtutum. Let them that will admire in good job, his continence of chastity, let them admire the integrity of his justice, and his bowels of mercy, I admire no less in him, his humble confession of his sins, than so many transcendencies of those other virtues. Such an humble confession was that of King david's, 
2 Sam. 24.10.  I have sinned exceedingly in that I have done, I have done very foolishly. Is it not to be marvelled at, that a man should sinne (saith Ambrose) but this is to be reproved in him, that he acknowledgeth not that he hath sinned, and humble himself for it before God?  
3. It must be discrect, not filled with Tautologies. 
Luc. 18 14.  The Publicans was short and pithy, and departed to his house justified rather than the Pharisee; for as Isidore saith, Confessio est cordis non labiorum, Confession is a thing more proper to the heart, than the lips. 
Mat. 23.14. Mar. 11.40. Luc. 20 47.  Long Prayers are not much approved by our Saviour.  
4. It must be frequent and often done. 
Pro. 8 16. Chrys in Psa. 30.  The just man falleth seven times a day, and riseth again. His falling is by sin, and his rising by repentance. Peccata tua dicito ut deleas, & dicito quotidiè, confess thy sins that thou mayst blot them out, and confess them daily, saith chrysostom.  
5. It must be to God, 
Phil.  I do not say (saith the same Father) that thou shouldest confess thy sins to thy servant, to hit thee in the teeth with them, but to GOD that remits them.  
3. A third is Conversion, or turning from our 〈◊〉 ●vill course of life; amendment 〈◊〉 life for the future, for as it is a part of Repentance, to confess the sins we have committed, so if there be not a purpose to lead a new life afterwards, our confession will not avail us, nor is our Repentance true. And though Conversio ad bonum, 
Aug.  turning from evil to good, non homini sed Deo ascribenda est, is to be ascribed to God, and not to man, yet we are not so to rely upon God's act, as to think there were nothing for us to do; for it is necessary, that our will cooperate with grace, in the act of our Salvation. S. Ambrose tells us, what this conversion is. Quando sic poenitentiam agis, ut tibi amarum sapiat in anima, quod ante dulce fuit in vita, & quod te priùs oblectabat in corpore, ipsum recruciat in cord, when thou so repentest, as that whatsoever was formerly pleasant to thee in the course of thy life, doth now taste bitter in thy soul, and what was formerly pleasing to thee in thy body, doth now torment thee in thy heart.  
Now our Conversion must be to God with the heart, and the whole heart (as the Prophet willeth us) A Sinner is out of his right way, 
jocl 2 15.  he must therefore turn into it. And this turning should be while we are in Prosperity, Peace and Health, when all things are ex sententiâ with us, as we would desire: we should turn to GOD of our own accord, without compulsion, 
Luc 19. 4●.  and then it were Sacrificium acceptabile: but seeing we have omitted that, and that we knew not the things, which belonged to our peace, yet in distress, GOD will not reject a true and unfeigned Conversion. Again, the turning Joel speaks of, must be to God, not to sin, from one sin to another. Nor must it be vertigo capitis, a giddiness or turning of the brain, but cordis of the heart, not only our mind, but our will and affections must be changed; and then as S. Augustine saith, Conversio nostra inveniet Deum paratum, our Conversion will find God ready to turn from his wrath, and to receive us to favour: and there is no sin so great, 
Isid.  but he will remit to a Convert. His goodness and power is so great, saith Augustine, that there is no offence so heinous, which he will not pardon him, that truly turneth to him.  
4. Another ingredient is Contrition, which is a breaking of the heart with sorrow and grief 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 pe●ces, by some hard instrument, and so the heart hardened by sin, is as it were broken by sorrow and grief.  
It is sometimes called, compunctio cordis, compunction or pricking of the heart, caused chief, by fear of God's wrath against our sins, and love to his Majesty and his Commandments. 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 fear, because it is one thing to avoid punishment, and another to expect a reward. This is that which made the Apostles auditors to cry out, 
Act. 2.37.  Men and Brethren, what shall we do? 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 read in the Story of S. Stephen, after he had pleaded his cause, and touched the Jews to the quick, it is said, 
Act. 7 54.  their hearts braced for anger. For as ripe ulcers are lanced with sharp instruments, that the venomous matter may issue out, so our hearts swollen by the venom 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 , and putting on those that are more vile (as of old they did, humbling themselves in sackcloth) but in abasing ourselves with Jacob, 
Gen. 18.27.  saying, Non sum dignus, I am not worthy of the least of thy blessings, etc. chrysostom saith, Contritio est humilitas cordis, vera compunctio, 
Lib de co●punct.  magna agere, & humilia loqui. Contrition is humbleness of heart, true compunction, to do great things, and speak of small and mean.  
2. The second is smiting upon the breast with the Publican, 
Luc. 18.13. jer. 31.19.  and smiting on the Thigh, with the people in captivity, in sign of true Repentance and detestation of sin.  
3. Another (and not the least) is weeping an mourning, the shedding of tears, and grieving for our sins. And first of tears.  
1. Of tears there are 3. sorts.  
1. Natural, which arise from the loss of goods, death of friends, infirmities, injuries received, and the like.  
2. Hurtful are they which craft, hypocrisy and dissembling wring from us; as the tears 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 signs of godly sorrow, the other of spiritual 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 signs of love.  
1. The tears of Contrition (proper to this subject of Repentance) are powerful 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 tears shall reap in joy. 
In Serm.  And chrysostom 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 jeremy so often called upon the people, in the time of God's visitation, for weeping, that they might appease his wrath, and wept himself, as he testifies. 
Lam. 1.16.  For these things I weep: mine eye, even mine eye, casteth out water, because the Comforter should refresh my soul. 
jer. 9 ●.  And O that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain 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 drink, and send the Sword aft●r them) he calls the women to mourn and weep. Lastly, 
Lam. 2.18, 19  he persuades them, that tears might run down 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 tears, to appease the wrath of God. We will touch some of them. The first were the people of the Jews, who upon the Angels reproving of them for their sins, 
●lud 2.4.  lift up their voice and wept, and called the name of that place, the place of weepers and tears. And that these tears were from the heart, and obtained God's favour, appears by the end; for a little after it is said, They served the Lord all the days of Joshuah, and all the days of the Elders that outlived Joshuah. 
7.  Those than are true saving tears, to which a settled 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, etc. They held a solemn Fast, one part whereof consisted in weeping.  
In the next place, we have the example of King David, a man abounding plentifully in pious tears, as well for himself and his sins, as for the sins of others: For first, we read, that after his Repentance for the sins of Adultery and Murder; he thus speaks of himself, I am weary of my groaning, 
●●. 6.  every night I wash my bed, and water my couch with my tears. And then for the sins of others, he saith, 
Ps. 119.136.  Mine eyes gush out with water, because men keep not thy Law.  
To come to the New Testament, in which the chief mourner and weeper is our Saviour Christ, of whom we read not, that he ever laughed, but wept often: And though he had no cause to weep for himself, yet for others he did; as for the temporal destruction of jerusalem, as also for Lazarus, whom he restored to life. Lastly, 
Luc 1941. joh. ●●. 35. Heb. 5.7.  the Apostle testifies of him, that he offered up prayers and supplications, with strong crying and tears, etc.  
The next weeper was Mary Magdalen: 
Luc 7.38.  Who when she began to repent, washed Christ's feet with the tears of repentance, at a public feast in the presence of many.  
St. Peter follows, who committed a great offence (at our Saviour's 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 sin with so great a shower of tears (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. infested. 〈◊〉.  sed quod defendi non potest, ablui potest. I read of Peter's tears, 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 join his fellow Apostle St. Paul, who committed a grievous sin, in persecuting the Church of God, and (as he himself confesseth) was not only a Persecutor, 
●● Tim. 1.13.  but a blasphemer, and spiteful, or injurious. But after his Conversion, where the offence of persecution abounded, the grace of tears superabounded; for so he testifies of himself, 
Act. 20. ●8, 19 31.  Ye know that from the first day I came into Asia, after what manner I have been with you at all seasons, serving the Lord, with all humility of mind, and with many tears: And a little after. By the space of three years, I ceased not to warn every one, night and day, with tears: And in the latter Epistle to the Corinthians, 
2 Cor. 〈◊〉  I wrote to you with many tears. So that this blessed Apostle, whether he spoke to God by prayer, he used tears, that he might be heard; or whether he spoke by preaching unto men, he endeavoured rather to persuade with tears, than words: for he knew, and had learned by experience, that great was the power and efficacy of tears, as well with God, as men.  
We have seen the power and force of tears, and we have seen the practice of God's people, of Christ, and divers Saints therein, let us now see the necessity of them, and that for 4 respects.  

1. Of the deformity of sin itself.  
2. Of the multitude of sins 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. Sin is an offence against God, and all the creatures, and therefore he which sinneth, taketh arms (as it were) and is at enmity with God, and all created things. The type whereof was Ishmael, 
Gen, 16.12.  whose hands were against all men, and every man's hand was against him.  
That sin is an offence against God, may be collected from the definition of it. S. Augustine (and all Divines follow him) defines sin to be, 
C●ut. Fanst. 27.  whatsoever is spoken, done, or coveted, against the eternal Law: and the eternal Law is the chief and everlasting Counsel 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 general flood, testifies the same. And lastly, the eternal pains, which God threatneth against sinners by his Prophets and Apostles, bear witness of the wrath of God, against sin, and sinners.  
A sinner also offends the creatures, and provoketh their indignation against him. For first, one man's sin offends other men, by corrupting them by evil example. Secondly, he offends other corporal 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 less displease, 
Luc. ●5. 10.  than the conversion of a sinner doth delight. Lastly, he offends himself, because he robs his soul of God's grace. Nemo laeditur, nisi à seipso, no man is hurt, but by himself, saith chrysostom truly; because all evil which comes from without, from enemies, diseases, or from the Devil, cooperate to good, if sin were away: but when a man poisons his soul with sin, all good things turn to evil 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 sins, every day committed by every one, he would be much amazed, and tremble at it. The Prophet David cried 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 burden, 
Ps 38.4.  too heavy for me to bear: they are insupportable. And for this cause, he every night washed his bed with tears: But because we know not the least part of our sins, we confess them with dry eyes.  
Saint James saith, 
jam. 3.2.  In multis offendimus omnes. In many things we offend all. Now if the blessed Apostles (after they had received the holy Ghost) confess themselves to be sinners, who shall number our offences? 
Pro. 24.16.  And if the just man fall seven times a day, as the Wiseman speaketh, how often fall the unjust and unperfect? fall they not at least seventy times seven times?  
The consideration of this point, should so terrify and confound us, that we might conceive, we always wallow in mire and filth: and think ourselves to be in that case, which Esay speaks of, 
Esa. 2. ●●.  From the sole of the foot, to the crown of the head, there is no soundness in us. And can it be, that he that considers diligently the state we are in, by our innumerable offences, should not weep 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 himself, but needing all things. God is a King for ever, 
102.7. jam. 4.14. Luc. 1.37. Ps. 12 6. Rom. 16.27. Ps. 7.10. Gen. 6.5.  who ever was, and ●ver shall be, he is ever the same, and his years fail 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, soon trod to pieces. God is only wise, and knoweth the thoughts of man, searching the heart and reins. Man's thuoghts are evil continually. God is a loving and bountiful Father; Man, if he were stripped by God of what he hath, would be easily reduced to nothing. Lastly, God is the true and natural Lord of all the Creatures, and Man but the vassal of his Creator. If then we well weigh these two together, and consider the disparity between them and how insolently man carrieth himself, in opposing, contemning, rebelling, and fight against his God, would it not be sufficient to draw a flood of tears from the hardest rock of man heart? And make him with good K. Hezekias, 
Esa 38.15.  remember all his years in the bitterness of his soul.  
4. Lastly, If we would consider the miseries of the time, there were cause enough, to draw tears 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 ruin upon this Kingdom. The Sword (for which the Authors shall one day answer) is already drawn, and what miseries accompany war, and civil dissensions especially, will easily appear, if we look into the Histories of former ages, both abroad, and at home. The Heathen Poet could say of war, Dulce bellum inexpertis, 
Pinlar.  at qui gustavit, contremiscit animo quoties adventans illud videt. War is pleasant to them that never tried what a battle is; but he that hath once tasted it, trembles at the heart, whensoever he sees it coming. And of a civil war the Orator saith thus. 
Ci●er.  Omnia misera sunt in bello civili, sed nihil miserius ipsa victoria. All things are miserable in civil war, but nothing more miserable, than the victory itself.  
1. The necessity of weeping then, being thus laid before us, we cannot, but at the least desire this gratiam lachrymarum, the grace of tears from God; and with jeremy say, Oh that our heads were full of water, and our eyes fountains of tears, to bewail the miseries befallen us, by offending the Majesty of God.  
2. But if we cannot attain to this grace of tears, nor that with David, our eyes cannot gush out tears, nor that we can water our Couch with them; nor with jeremy drop a few tears. Let us complain of our dryness, 
Esa. 24.16. ●leb. 5.7.  as Esay did of his leanness, and offer up to God, his sons strong crying tears, for our barrenness, and beseech him to accept them. And not content ourselves only with that, but give ourselves to mourning, if we cannot to weeping, do one, if we cannot do the other. 
Ps. 38.6.  We may with David, go mourning all the day long. And if we cannot take up jeremies' weeping, 
jer. 48. 3●.  let us take up his mourning, which was from the heart, and cry unto the Lord and say, Spare thy people O Lord. 
joel 2.17. Hos 8.13. jer. 12.15.  Remember not our iniquities, nor visit our sins in thy wrath. Return O Lord from thy just displeasure, and have compassion on us.  
The fifth ingredient, to make our Repentance full, is Satisfaction. Which (in the strictness of sense) is a full payment and discharge of a thing due. But the satisfaction proper to this subject (that is, which satisfieth God for sin) is a compensation, whereby a man pays or performs 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 abundantly satisfied, the debt due by us, upon the account of our sins, though he would deal 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 Cross and Passion. Nor was there any created thing of that value, to discharge us from so great a debt. 
1 joh. 2.2.  This St. john testifies, when he saith, He is the Propitiation for our sins, and not for ours only, but for the sins of the whole world, 
2 Cor. ●. 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 far-off, 
Eph. 2.13.  are now made near unto him, by the blood 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 own accord make (and for Christ's sake is accepted) by Repentance for our sins committed, by giving God his due honour, which none can do, but they, that have a settled resolution, to forsake sin: which they perform the better, when they cut off all occasions of sin, and are no way indulgent or prone, to give way to the suggestions thereof; grieving and judging themselves, for that they have done already, to the derogation of God's honour, as much as lay in them. And these must all go together. For, 
Aug. l. d● 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, unless we satisfy God, for that we have committed against him, with the grief 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. Carefulness, to amend what we have done amiss.  
2. Defence, against the tentations, and assaults of the Devil.  
3. Indignation, at ourselves for our boldness, in offending.  
4. Fear of falling into relapse, and sinning again.  
5. Vehement desire to be reconciled to God offended.  
6. Zeal of God's glory, and emulation of good examples.  
7. Revenge in humbling and chastening the flesh, and punishing it for sin. 
Aug.  Quia impunitum non debet esse peccatum, punietur à te, ne tu pro illo puniaris. Peccatum tuum iudicom te habeat, non patronum. Because sin ought not to go unpunished, let it be punished by thyself, lest thou be punished for it. Let thy sin find thee a Judge, not a Patron.  
6. The sixth Ingredient, is Fasting. And this is of two kinds,  
1. The first, and chief Fast, is to abstain from sin, 
T●●. 2.12.13.  and the unlawful pleasures of the world, to deny ungodliness, and worldly lusts, to live soberly and righteously, and godly in this present world (as the Apostle speaks) and there is a reward annexed to this, in the next verse. Looking for that blessed hope, and appearing of that glory, of that mighty God, and of our Saviour jesus Christ. 
In Levit Hom. 10.  Origen asketh this question. Wilt thou have me show thee, what Fast thou shalt keep? And resolves it thus, Fast from all sin, eat not the meat of wickedness, avoid the banquets of unlawful pleasures; be not inflamed with the wine of lust, Fast from wicked actions, abstain from evil speeches, and refrain from evil thoughts: such a Fast is acceptable to God. And Jerome saith, 
Ad Celam.  Tunc praeclara est abstinentia, tunc pulchra castigatio corporis, cum animus ieiunus est a vities. Then is our Fasting excellent, and then is the chastizing of our body very good, when the soul fasteth from sin.  
2. The other kind of Fasting is, an abstinence from meats, lawful to be eaten, not by forsaking the use of the Creatures of God, which in themselves are good, if they be taken with thanksgiving; 
1 Tim. 4.4.  but by refraining them to afflict and mortify the flesh, and making it subservient to the soul, and that, subject to God. And this was it, 
1 Cor 9.27.25.  which the Apostle meant, when he said, Castigo Corpus meum. I beat down or chastise my body; for observe his words before. Every man that striveth for the mastery, abstaineth (or is temperate) from all things. But (saith he) I keep my body under, and bring it in subi●tion. 
Ps 69 10.  The Psalmists speech, is full to this purpose. I wept and chastened my body with Fasting.  
And this is a duty of so ancient institution, as the beginning of the world, even in Paradise: for so say the Fathers. 
Aug. Basili●.  Jeiunium in Paradiso lege constitutum est: Fasting was instituted in Paradise by a law, saith one. The first command concerning it, was to Adam. He was prohibited the eating a fruit of one tree, Thou shalt not eat of it, 
Gen. 3.3.  saith God, and not to eat is Fasting. Now if Adam had fasted from that Tree, we should not have needed to fast at all; For the whole need not a Physician, but they that are sick, 
Mat 9.12.  saith our Saviour. Therefore since we fell from Paradise, for want of Fasting, let us fast, that we may return thither again.  
There are two kinds of Fasts, 

1. Public.  
2. And Private.    
1. The Public Fast is, when upon any calamity, either present or imminent, over Church, or State, a whole Nation is commanded by Authority, to assemble in their several Congregations, to humble themselves, by abstinence, and other parts of Repentance, before God, to implore his Mercy, and to avert his Judgements. And this is now the case of our Land, for Calamity is imminent, nay present with us, and this duty is enjoined us, according to the ancient practice of all God's people, by lawful Authority.  
2. The private Fast is, when a man doth voluntarily undertake a Fast to himself, being oppressed with any tentation, or overburdened with the weight of sins, committed by him; believing, that by this means, and way of humiliation, by Faith in Christ Jesus, he shall not only obtain Remission of his sins past, but subject his flesh to the spirit, and make his prayers more ardent, and take away the predominant matter, which is the cause of tentation, the better to prevent his sin, for the future.  
The particulars of this private Fast, are not much different from that of the public: Nor is any man prohibited, but (as I conceive) enjoined, to keep a private Fast, besides the public, in the time of God's visitation. For first, all godly exercises, are to be done in charity, and if a man be commanded to pray in private, for the public, I see no reason, but he may as well Fast. Besides, as the sins of particular men, as well as of the Nation in general have made up that gross and heavy sum, which hath now called us to account, with God's justice: so it behoveth every private man, to put to his hand, to discharge it, and take it off, by imploring his Mercy. I shall therefore handle this, as the other Ingredients to Repentance, promiscuously, and in the first place, let you see the good effects of Fasting, and they are either temporal or spiritual.  
1. The first and chief temporal blessing, is life. The Devil could tell God, 
job 2.4.  That skin for skin, and all that ever a man hath, will he give for his life. Now by Fasting and abstinence, a man's life is preserved. There is no medicine more preservative than abstinence. 
Syr. ●7. 29.  By surfeiting many have perished (saith Syracides) but he that dieteth himself, prolongeth his life. Daily experience teacheth us as much. We see how quickly, men given to excess, end their lives, and how long they live, that are abstemious and temperate in their diet. Of Galen, the Prince of Physicians, it is reported, that he lived 120. years, and the reason of it is given, that he never risen from his table, with a full stomach. Philosophers say, that all inferior causes consume, and grow weak, by use and working, as we see by Saws, Axes and Tools, the more they are used, the duller they grow, and in the end, by much use, are wasted. So, seeing the natural heat is that which digests, & concocts our meat, if we put too much upon it to digest, and concoct, it languisheth, and looseth its power and faculty: and our natural life, consisting in the good of that heat, the more of that heat is consumed, the more our life is shortened.  
2. Secondly, as it is a prolonger of life, so it is a preserver of health: and a life (though long) without health, is but tedious and grievous. A wholesome sleep (saith the same Syracides) cometh of a temperate belly, 
Syr. 31.20.  he riseth up in the morning, and is well at ease in himself, but pain in watching and choleric diseases and pangs of the belly, are with an unsatiable man. And this was the opinion of the learned Physician Hypocrates. The best remedy (saith he) to preserve health, is not to overloade the stomach with meat. The reason is, because when the natural heat (we spoke of before) is done, and spent, if more be taken, before the first be concocted, a mass of putrified humours, and crudities abound, which is the cause of many diseases, and which a body, that is abstemious, is free from.  
3. To these might be added, that it preserves a man's temporal estate, preserves the taste, and appetite, with divers other benesits, which are gotten by Fasting, but this is not our scope. I shall let you see what spiritual benefits are obtained by Fasting.  
1. It is a corrective, for sins past, and a preservative, for the time to come. It chastiseth and punisheth the flesh, that formerly (being pampered) was apt to ill, and unfit for good; and maketh it apt to receive all good impressions, and graces of the holy Spirit.  
2. It cures dullness in Prayer: for the Spirit, which by fullness of bread, was drowsy and heavy, is, by it, roused up, and made light and apt to pray. I humbled my soul with fasting (saith David) and my prayer returned into my bosom. 
Ps. 35.13,  Bernard saith, That Fasting and Prayer are so interlaced and woven together, that they cannot be separated: Prayer obtains the virtue of Fasting, and Fasting the grace of Prayer. Fasting corroborates Trayer, and Prayer sanctifies Fasting. and this is a true religious Fast, when the outward man Fasts, and the inward preys.  
3. It cures all dejection of spirit. For whereas it is a part of the office of the holy Ghost, to comfort those that are comfortless for the love of God, as soon as their soul refuseth the comforts of the flesh, he presently ministers spiritual comfort to them, and removeth all things, that may any way deject them. And this the Holy Spirit seems to intimate, when he saith, 
Prov. 31.6.  Date Siceram, give ye strong drink, to him that is ready to perish. For that heavenly wine, wherewith the Apostles seemed to be made drunk, upon the Feast of Pentecost, is not given to those that are full of the wine of worldly consolation; but to those, who for the love of God, abstain from it. For the Physician is not sent to the whole, 
Mat. 9.12.  nor the Spirit of God, to those, that are only filled with worldly comfort: but his comfort refresheth the soul of those, that have a multitude of sorrows in their heart.  
4. It conduceth much to increase of spiritual wisdom and understanding, which fullness abates. It is the constant tenet of all good men, that nothing more dulls the understanding, than repletion. And therefore, one saith very fitly, that as in this greater World, when many gross vapours ascend from the earth, the air is darkened, and thickened with clouds, which hinder our sight, from the clear aspect of Heaven. So in this lesser world (Man) when the stomach is replete with meat, gross and thick vapours ascend into the head, which darken, and obscure the virtues of the soul, which serve the understanding in its operations. Bernard saith, 
In Camic.  that fullness dulls the sharpest wit, and overthrows the understanding.  
5. It is profitable against all kinds of Temptations, whensoever they arise, and this is no small privilege, And therefore it was, that our Saviour (for example to us) strengthened himself with 40. days fasting, when he was to be led into the Wilderness, to be tempted of the Devil; 
Mat. 4.2.  not that he had need of this Armour, but for our instruction; to give us to understand, that fasting was the best remedy against the assaults of the Devil. 
Ad Cel.  Jerome saith, Ardentes Diaboli sagittae jejuniorum & vigiliarum frigore restringuendae sunt. The hot darts of the Devil, are to be restrained, by the coldness of fasting and watching.  
6. Besides all these, it hath this efficacy: that being joined with prayer, it pierceth the heavens, and besiegeth the mercy of God, obtaining Whatsoever it desireth. It would take much time, to commemorate the spiritual, and temporal blessings, which have been obtained by fasting. 
Dan. 10.3.  Daniel mourned full three weeks, and eat not panem desiderabilem, no pleasant bread, neither came there flesh or wine within his mouth, and he was thereby fitted to receive and interpret Divine Mysteries and Revelations. By fasting, 
Esth. 4.  Esther averted the cruel sentence of the King against the Jews, and turned his wrath upon their adversaries. What shall I say of Moses, Elias, Samson, John Baptist, all famous in their generations for fasting, and performing great and wonderful things? Fasting is a Sacrifice, as well as Alms and Prayer, when the body is troubled by mortification, as the spirit by devotion. Therefore let us Fast, There is a Cum jejunatis, 
Mat 6.16.  a time when we are to Fast, and the most proper, when danger approacheth. Jehosaphat fasted, 
2 Chro. 20, 3  upon the danger of the Moabites and Ammonites Forces. Qu. Esther fasted, 
Esth. 4.16.  upon the danger of the King's Edict. The Ninivites fasted, upon the fear of destruction. S. Paul fasted, upon the danger of the Ships drowning. 
joh 3.5. Act. 7.21.  And are not we in as great danger as any of these? Why should not we then Fast as they did? I know, it is Durus sermo, and am afraid, we shall be like the Youngman in the Gospel, 
Mat. 9  as loath to leave our excess, as he his Possessions. It is observed to be our Nationall fault. But fasting being of such excellency and necessity, I hope we shall be persuaded to it. And so I come to the next.  
7. Which is Misericordia, or the Works of Mercy. We must not part Fasting and Alms. Quod ventri subtrahitur, pauperi detur. That must be given to the poor, that is taken from the belly. 
Phil. 4 18. 〈…〉. 4. ●●.  And this is a sacrifice well pleasing unto God. Cornelius was a devout man, and gave much Alms: and they came up into remembrance with God, as the Angel, and S. Peter told him. Now the Works of Mercy are divers, and set down by Christ himself. 
〈◊〉 25.35.  1. Feeding the hungry. 2. Giving Drink to them that thirst. 3. Harbouring the Stranger. 4. Clothing the naked. 
36.  5. Visiting the sick. 6. Relieving them that are in prison. 7. To which we may add the Burial of the dead. Alms is compared by the Preacher to seed. In the morning sow ty seed, 
〈◊〉 11.6.  and in the evening let not thy hand rest: and it resembleth seed in 7 respects.  
1. In respect of the large scattering it, 
2 Cor 9.6.  plena manu, by handfuls.  
2. Of the Discretion used in sowing.  
3. Of the close covering it.  
4. Of the plentiful watering it.  
5. Of the loss of it for a time.  
6. Of the expectation of the benefit.  
7. Of the multiplying and increase of it.  
Blessed is he (saith the Psalmist) that considereth the poor and needy. 
Psal 41.16 Mat. 5.7.  And Blessed are the merciful (saith our Saviour) Now it is called Benedictio, or a Blessing, for divers respects.  
1. For the blessing from the Receiver. 
job 31.20.  The loins of the poor have ssed me (saith job) because he was warmed with the fleece of my Sheep: And The blessing of him that was ready to perish was upon me. 
29 17.   
2. In regard of the Act itself. 
Act. 20 35.  It is a more blessed thing to give, then to receive: He that hath a good eye, shall be blessed, for he giveth of his bread to the poor.  
3. 
Pro. 2●,  In regard of retribution from God to himself, Come ye blessed, etc. 
Mat 25 36-   
4. In regard of a blessing upon his Posterity. 
Psa. 37.26  The righteous is merciful and dareth, and his seed is blessed.  
Ambrose writing upon this Text [Blessed is he that considereth, or judgeth wisely of the poor, saith] I'll intelligit super pauperem, qui lar gitur pauperi; nam quid prodest misereri inopis, nisi alimoniam eidem largiaris? That man judgeth wisely of the poor, that rele●veth him: for what good doth it, to pity a poor man, if thou givest him not relief.  
The effects of this virtue be many. For,  
1. It makes a man beloved of God. God loveth a cheerful giver.  
2. It increaseth his temporal estate. 
2 Cor 9.7. 〈◊〉 4.18  His barns shall be filled with abundance, and his presses shall burst with new wine. 
Pro. 3.10.  Faecundus est ager pauperum, citò reddit donantibus fructum, saith A●g. The poor man's land is fruitful, it quickly renders back fruit to the giver. But Jerome in this point, gives this caveat: Sunt qui pauperibus parum tribuunt, ut amplius accipiant, quae magis venditio appellanda est, quam eleemosyna. There are some, that give a little to the poor, with expectation, to receive more back, but this may rather be called a sale, than an Alms.  
3. It prolongeth life, as the Apostle speaketh, 
1 Tim. 4.8.  and cureth diseases, as Daniel said to Nabuchadnezzar, Break off thy sins by Righteousness, and thy iniquities by Mercy to the poor. Sit obsecro sanatio, let there be a healing of thine error. 
In Mat. S●●m 9  The great and strongest medicine (saith Chrysost.) in Repentance, is Alms, for as in the prescripts of Physic, among divers ingredients, one is most predominant, so in Repentance, there is one, which is Alms.  
4. By it the Bowels of the Saints are comforted, as S. Paul speaks to Philemon: Whereby God is honoured, 
Phillip 7. Pro. 14.31.  The wiseman saith, He honoureth his Maker, that hath mercy on the poor.  
5. It increaseth a man's friends. Make ye friends (saith Christ) with the riches of iniquity.  
6. It strengtheneth Prayer, 
Luk. 16 9  and is one of the wings, that makes Prayer ascend to God. 
Acts 10.4.  Cornelius gave Alms, and his Prayer came up to God. For Prayer, without Alms, wants a wing, to elevate it. Frustra pro peccatis rogaturus, manus ad Deum expandit, 
In Mat. 12●  qui has ad pauperes non extendit, saith Rabbanus. He holds up his hands in vain to God, for his sins, that stretcheth them not to relieve the poor: and Chrys. Infirma est oratio, 
In Mat. 5.  quae eleemozynarum largitate non est munita. That Prayer is weak, that is not strengthened with Alms. And he shuts the door of God's Mercy, that opens not the bowels of Mercy to the poor. It was one of the sins, for which Sodom was destroyed, 
Ezek. 16.49.  that she did not strengthen the hands of the poor, and needy.  
I, but some will say, I have not much myself, how then can I give much to the poor? To this may be answered, God looks not upon the quantum, how much, but ex quanto, out of how much thou givest. Qui multum dat & qui parum, si aequa voluntas est, aequalem habet M●rcedem. He that gives much, and he that gives little, if the mind be alike, shall have the like reward. The Apostle tells us, If there be a willing mind, it is accepted, 
2 Cor 8.12.  according to that a man hath. The Widow's mites were more acceptable to God, 
Mat. 12.42.  than the Rich men's largo gifts: For a cup of cold water shall not go unrewarded. 
Mat 10.42.   
8. The last (but not the least) Ingredient is Prayer: which being joined with the former duties, will be able to prevail with God for his supply in any thing we want, and for his protection, against any thing we fear. Oratio si pura sit, coelo penetrans, 
Ang.  vacua non redibit. Our prayer, (if it be qualified as it ought) pierceth the Heavens, and will not return empty. For as chrysostom saith, Nihil potentius homine or ante. 
In Mat. 6.  Nothing is more powerful than a man when he prayeth. We may see it in one Example. Moses ad bellum non vadit, 
In Levit  sed or at, & vincit Israel. Moses went not to war with the people of Israel but only prays, and the people overcame their enemies, by the strength and force of his prayers.  
The definition of Prayer is thus. It is Piae mentis & humilis ad Deum conversio, fide, spe & charitate subnixa. A turning of a pious and humble mind to God, propped up with faith, hope and charity.  
The parts of it are many. As Intercession, Thanksgiving, Invocation and Deprecation: but (because I have spoken of them formerly) I shall only touch again the two last, as most properly conducing and suiting with this subject of Repentance: which are couched in a short, but pertinent saying of one, declaring the effects of Prayer. 
Cass.  Per orationem, venia peccatorum procuratur, & ira Dei suspenditur. By Prayer, pardon of sins is obtained, there's the effect of Invocation, and God's anger is deferred or averted, that's the effect of Deprecation.  
1. First for that part of the effect of Prayer, which is remission of sin, we have God's promise. If my people which are called by my name, 
2 Chro ● 14.  shall humble themselves and pray, and seek my face, and turn from their wicked ways: then will I hear from Heaven, and will forgive their sin, and will heal their Land. 
job 33.16,  So saith Elihu to Job (speaking of a sinner returning to God by Prayer) He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy. David was confident in this point. 
Psa. ●6 19●  Verily God hath heard me, he hath attended to the voice of my prayer. And in another place. The Lord is ready to forgive, 
86.5.  and plenteous in mercy to all that call upon him. And lastly, S. James saith, The prayer of faith shall save the sick, and if he have committed sins, 
james 5.15.  they shall be forgiven him.  
2. In time of danger and affliction, or when any cross lieth upon men, by reason of God's anger for sin, the other part of Prayer is very prevalent to avert it. 
Psa. ●0 15. james 5.13,  We have Gods promise for this also. Call upon me in the time of trouble, and I will deliver thee. And it is the counsel of S. James. Is any afflicted? let him pray. We see the holy men of God ever used this recepit. K. Hezekiah being in danger of death, 
2 Reg 20.5.  prayed, and God tells him, he had heard his prayer. Johoaz (being in danger of being overrun by Hazael K. of Assyria) prayed, and the Lord delivered him. Daniel upon danger approaching, 
13 4. Dan. 6.10.  prayed three times a day, and the Lord heard him. Ionas being in danger, in the Whale's belly, 
jon 2.1.10.  in the sea prayed, and God caused the fish to cast him out, upon the dry land. 
Acts 16.25.  Paul and Silas being in prison, prayed to the Lord, and he forthwith delivered them. David saith, God will regard the prayer of the destitute (of all help) and not despise their prayer. 
Ps. ●●2. ●7.  And this is the second benefit that comes by Prayer.  
Now for the place of Prayer, though it be to be made in omni loco, as the Apostle enjoins, every where, (as by Daniel in the den, Job upon the dunghill, Ionas in the Sea, our Saviour in a garden, and Paul and Silas in prison) yet is this duty more especially appropriated to two places. I. Public. 2. Private.  
1. The Public place is the great Congregation, My praise (saith David) shall be of thee in the great Congregation. 
●sal 22.25.68.26.  I will pay my vows before them that fear thee. And bless ye God in the great Congregation. 
29.9.48.9.  Which he expounds in other places, to be the Church or Temple. And which the Prophet tells us, that God will have called, Domus Orationis, the house of Prayer, Ecclesia est singularis fidelium uniuscujusque civitatis Congregatio. saith Hugo. 
Esa. 56.7.  There in deed it is, that God desireth especially to be prayed too: and where, by the unity of many souls in prayer, the greatest blessings may be soon obtained. For public prayer is compared to a storm of ha●le, pjercing the Heavens, and the Fathers say, that the Amen in the Primitive Church, was like a clap of thunder. And thereupon S. Ambrose saith, 
De Poe●●●,  Multi minimi dum congregantur unamines, sunt magni: & multorum preces impossibile est contemni. Many little ones being met unanimously, become great, and it is impossible, that the prayers of many should be despised.  
2. Private is twofold. 1. In a man's Family; and every Pater familias, father of a Family, is bound, not only to see, that those which are under his government, do frequent public assemblies, to perform the duties before mentioned, but to see them do it in his private house also. He must say with joshua, 
Iosh. 24.15.  Ego & domus mea, I and my house will pray to the Lord.  
And at this exercise Christ hath promised his assistance, 
Mat. 18. ●0.  Where two or three are gathered together in my Name, there am I in the midst of them.  
The second is in Cubiculo. Prayer must be in a man's closet. 1. Which is either literally taken, as when a man retireth himself, to pray to the Lord in some private place without disturbance. 2. Or as the Father's gloss upon that Text [when thou prayest enter into thy closet] Quae sunt ista cubicula, 
Mat 6 6.  etc. what are these closerts, but the hearts of men? according to that of the Psalmist, 
Ps 4.4. Aug de s●r. Dommi in monte.  Commune with your own heart upon your bed. And Ambrose saith, Intellige cubiculum non inclusum parietibus, etc. You are to understand by the word [closet] not that which is enclosed with walls, 
De Cain & Abel. c. 8.  and wherein thy body is shut; but the closet, that is within thee, wherein are enclosed thy thoughts. This thy closet is every where with thee, and is every where secret, the searcher whereof is God, and no other.  
Now that our Prayers may be the more prevalent, either in public or private, it is necessary that we observe these Rules.  
1. Our prayers must be offered to God the Father, in the name and mediation, and for the merits of his beloved Son Christ Jesus, 
Mat. 3. ●7. Esa. 41 1. Eph 3.11.  in Whom he is well-pleased: His elect, in whom his soul delighteth. In and by whom we have boldness and access to the throne of grace. 
job. 16.23,  And whatsoever we shall ask the Father in his name, he will give it us.  
2. They must be hearty, from the heart and soul, as david's did. Unto thee o Lord, do I lift up my soul: 
Psal: 25. 1●  and as he counsels others, ye people power out your hearts before him. 
Psal: 62.8,   
3. They must be offered with all humility, like to the prayers of Abraham. 
Gen 18.17.32.10.  Behold I have taken upon me to speak unto the Lord, which am but dust and ashes; and to that of Jacob, Non sum dignus, I am not worthy the least of all thy mercies: and to that of the Publican, that would not lift up his eyes to Heaven, 
Luc. 18.13.  but stood à longè, a far off, and smote his breast, saying, God be merciful to me a sinner.  
4. Fourthly, with fervency. For Quanto graviori miseria premitur, tanto orationi insist●re ardentiùs debemus. 
Greg. Mor.  By how much the more grievously we are afflicted, so much the more ardently we should betake ourselves to prayer. As the case stands with us, 
Thess ● 17  we must pray without ceasing.  
5. Lastly, we must offer our prayers to God only. chrysostom upon the words of the woman of Canaan to Christ [Lord have mercy upon me] saith, vide prudentiam mul●eris. Non regat Jacobum, etc. Observe the woman's wisdom. She prayeth not to James, nor doth she entreat john, nor goes she to Peter, nor any of the Apostles, she fought no Mediator for her suit. So much briefly for the rules or directions in prayers.  
Seeing then that in the first place, 
Esa 59.2:  our iniquities have separated between God and us, Let us follow the Prophet's counsel, and take words unto us, and turn to the Lord by Prayer, and say unto him. O Lord, take away all iniquity, 
Hos. 14.3.  and receive us graciously. 2. And secondly in as much as this separation hath brought a just judgement upon us, let us humble our selus with another Prophet, and say. O Lord, 
Dan, 9.4,  the great and dreadful God, keeping the covenant, and mercy to them, that love him, and keep his Commandments.  
We have sinned, 
5.  and have committed iniquity, and have done wickedly, and have rebelled by departing from thy precepts and judgements.  
Neither have we harkened to thy servants the Prophets, 
6.  which spoke in thy name to our Kings, our Princes, and our Fathers, and all the people of the Land.  
O Lord, to us belongeth confusion of face, 
8.  because we have sinned against thee.  
To the Lord belong mercies and forgivenesses, 
Dan● 9.9.  though we have rebelled against him.  
O Lord, 
16.  according to all thy righteousness, we beseech thee let thine anger and thy fury be turned away from this Land, which is called by thy Name: because for our sins, and for the iniquity of our Fathers, we are become a reproach to all that are about us.  
Now therefore, 
17  O God, hear the prayers of thy servants, and their supplications, and cause thy face to shine upon us that are desolate, for the Lords sake.  
O our God, 
18  incline thine ear, and hear, open thine eyes, and behold our desolations. For we do not present our supplications before thee, for our righteousness, but for thy great mercies.  
O Lord hear, 
19  O Lord forgive, O Lord hearken and do: defer not for thine own sake, O God, for this Land, and the people are called by thy Name.  
Thus much for prayer.  
And thus have we taken a view, 1. Of our miserable condition by reason of God's heavy hand upon us. Secondly of the cause of his visitation, which is our heinous sin, and transgression, 3. And lastly, of the Cure, which is to be wrought by repentance.  
In which I have presumed (ultra crepidam, I confess) to act the Physician's part, and to prescribe what ingredients are to be put to the making of the Dosis of Repentance, secundum artem, that it may work with effect. I dare say, they may be taken safely, there are no Minerals in it. Nay let me tell you, except they be taken, there will be no hope of recovery. And as much must be taken (if not q.s.) as our poor and weak nature (enfeebled with the long custom of sin) will bear: not nicely or perfunctorily upon a knives point, as a taste, to see whither we can relish it or no, but the whole Bowl if we can: and then by God's blessing and assistance, we shall nor need to doubt of the cure. Probatum est, it hath passed the Test long since, above 2000 years, by Ahah, and the Ninivites, neither of them sound in Religion, nor having all these Ingredients in their prescript; and it hath been practised and used with good success, divers times since. Let us therefore speedily take it, and no doubt, but it will have the same effect theirs had.  
One thing give me leave to add, that we must fully resolve ourselves, that Repentance is an Act, not a speculative or theoretical, but a practical duty. 
Mat. 3.7.  The Baptist tells us of an Ira ventura, a wrath to come, and gives us charge to repent, with two active verbs.  
1. Agite Poenitentiam, settle yourselves to repent, there is somewhat more in it, then hearing or reading of it, what it is (for though that be unum necessarium, yet is it not unicum) the only necessary thing.  
2. 
8.  The other is facite, or proferte fructus dignos poenitentiae, do, or bring forth fruits worthy of Repentance, and that to free us, ab ira ventura, propter peccat● praeterita, from wrath to come, for sins past.  
It were to be wished, that it were yet, Ira ventura, that it were to come, but (the more wretched our condition) It is Ira accensa, the anger of the Lord is kindled, some have already felt the heat of it.  
And let us tell ourselves, that we are no less sinners in this part of the Land, than they that have already felt it. 
Luc. 13. 4●50  They upon whom the Tower of Siloe fell, were not sinners above all men, that dwelled in Jerusalem: Let us apply this to ourselves, and that which followeth in the next verse, Except we repent, we shall all likewise perish.  
God hath long time tendered good Quarter, good conditions of peace, and we have still stood out in rebellion. It is reported of Tamburlaine, that when he besieged a City, the first day he displayed a white flag before it, and upon that day the besieged might have reasonable conditions. If they yielded not that day, upon the second he set up a red flag, and on that day, they might have conditions, but they were harder, than the former. And the third day (the two former being rejected) he hung out a black flag, and then no conditions, no quarter would be granted. So, God hath displayed his white flag of peace, and we have carelessly neglected it, and he hath now hung out his red flag of wrath. Harder conditions are come upon us. Now, though we have been so obstinate to him, and fearless of our own misery hitherto; let us quickly take hold of his conditions, lest he hang out the black and dismal flag, to our utter desolation and destruction.  
And let us, even all of us, in the public Congregation, and in our private Families and closerts, fall down and humble ourselves before Almighty God, and implore his pardon and grace; and let us truly repent us of our former sins, with purpose of living better hereafter: and no doubt, but God will repent him of his wrath against us; and say to his Angel, Sufficit. It is sufficient, enough, stay now thy hand; If we turn from our sins, he will turn from punishing us, for them. If we walk in the statutes of the Lord, 
Luc. 〈…〉  he will give peace in our Land, and we shall lie down and none shall make us afraid, 〈◊〉 shall the sword go through our 〈◊〉. We shall have peace in our houses, and peace to all that we have. 
1 Sam: 25.6.  The voice of joy and salvation shall be in our Labernacles. 
Ps● 8 15.  We shall rejoice both young men and old together, and our mourning shall be turned into joy Nay God himself will rejoice in our Land, and joy in us his people, and the voice of weeping shall be no more heard in it, 
jer. 21. 1●  northe voice of crying. 
Esa: 65.19.  He will rejoice over us to do us good, and place us in this land with stability.  
The God of peace, will be peace unto us. 
jen 32.41.   
Christ (the Prince of peace) will be our peace. 
Rom: 15.33   
The Spirit of peace and unity, 
Esa ●. 6 Eph: 2.14 Gal: ●. ●1.  will keep us in peace and love.  
Lastly, 
Eph: 4.3. ● Reg. ●● 20 Rom: 14.17. Luc: 19.38.  we shall not only live here in peace, but we shall be gathered to our fathers, and to our grave sin peace. And after this life, enjoy everlasting peace; we shall have peace and joy in the holy Ghost here, and peace in Heaven hereafter. All which he grant us, etc.  
FINIS.   

Penitential Prayers.  
LEt us redeem the time, 
Eph. 5.16.  because the days are evil.  
And let us repent, 
Acts 3. 1●  and turn from our wickedness, and our sins shall be forgiven us.  
Let every one turn from his evil way: 
jon. 3.8.9.  for who can tell, if God will turn and repent, and turn from his fierce anger, that we perish not?  

POnder our words o Lord, and consider our meditation. 
Psal 51:   
Oh harken unto the voice of our calling, our King, and our God, for unto thee, do we make our prayers.  
Oh God, 
22.20  We cry in the day time, and thou hearest not, and in the night season also, we take no rest.  
Thine indignation lieth hard upon us, 
86.6  and thou hast vexed us, with all thy storms.  
Thy wrathful displeasure goeth over us, 
16.  and the fear 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 tears, 
●0. 5.  and givest us plenty of tears to drink.  
Thou hast made us a very strife to our neighbours, 
6.  and our enemies laugh us to scorn.  
O Lord we acknowledge that all this is come upon us, 
Psr● 9. 1●. 〈◊〉 13.117.  for our evil deeds, and that thou o Lord art righteous, and thy judgements upright.  
Because we have not harkened to thy word, 
jer. ●. ●7.  nor to thy law, but rejected it, thou hast brought evil upon this Nation.  
We have been disobedient, and rebelled against thee, 
N● 9.16.  and cast thy Law behind our backs.  
We have sinned, 
〈◊〉 7.10.  what shall we do to thee, o thou preserver of men? Why hast thou set us as a mark against thee, so that we are burdens to ourselves?  
Lord we cover not our transgressions with Adam, 
job 11.13.  by hiding our iniquities.  
But we abhor ourselves, 
Ps. 41. ●. 41.4.  and earnestly repent and say, Lord be merciful to us, hea●e our souls, for we have sinned against thee.  
Take notice o Lord of our misery,  
Out of the deep of misery and affliction have we called to thee o Lord, 
130. 1●  Lord hear our voice.  
Oh, let thine ears consider the voice of our complaint. 
2.   
Enter not into judgement (we humbly pray thee) with thy servants o Lord, for in thy sight shall no man living be justified. 
143. ●.   
The Heavens are not clean in thy sight. 
job 15 15.   
How much more abominable and filthy is man, 
16.  that drinks iniquity like water.  
Remember o Lord the infirmity of our nature.  
Consider, that of ourselves we are but weak. 
Isal 6●   
That we are but flesh, 
78.39.  a wind that passeth away, and cometh not again.  
Thou knowest o Lord whereof we are made, 
●03 14.  thou remember'st that we are but dust.  
That our days are but as grass, and as a flower of the field, 
15● 16.  over which, as soon 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 goodness.  
That thou canst not be always chiding, 
●  nor keep 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. 5●  and that thy mercy is over all thy works.  
That when thou punishest, 
Esa. 28.21.  it is not thy proper work, and that thine own work is mercy.  
Remember o Lord thy Name.  
The Lord, the Lord God, 
Exod 34.6.  merciful and gracious, long suffering, and abundant in goodness, and truth.  
That thou art a Father of Mercies. 
2 Cor. 1.3.   
Remember thy Sons Name.  
That he is called the Lamb, 
joh 1.26.  that taketh away the sins of the World.  
That he is called the Redeemer of the World. 
job 19 25. Psalm 9 14. ●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 ●. 1 Ioh: 2.2.   
Remember the Name of the Holy Spirit.  
That he is called a Comforter. 
joh 16.7.   
Help us therefore o God of our salvation, 
Psal. 7●. 9.  for the glory of thy Name, Oh deliver us and be merciful to our sins, for thy Names Sake.  
We are called by thy Name, 
〈◊〉 4.9.  o Lord, leave us not.  
Remember o Lord, thy Promise.  
That if a sinner repent, and turn from his transgressions, 
Ezek. 18.30.  his iniquity shall not be his ruin.  
That when we call upon thee, 
Psal 50.15.  in time of trouble, thou wilt deliver us.  
Lord, 
Psal 86. 7.10●●●  we call upon thee, in a day of trouble. Hid not thy face from us in the day of trouble, incline thine ear 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 work of thy hands.  
Be not wrath very sore o Lord: neither remember iniquity for ever: Behold, see we beseech thee, we are all thy people.  
Forsake not o Lord the work of thine own hands. 
Ps. 138. ●   
And we are not only thy handiwork, 
Gen. 1. ●●. Col 3 ●●.  but the Image of thy Countenance. Deface it not o Lord.  
We are Members of thy Mystical Body. 
1 Co●●15. ● 1.27.  O Lord we beseech thee cut us not off.  
We are the price of thy Sons Blood. 
1 Cor 6 20. 1 Pet. 1. ●9.  We are bought with a price. We were not redeemed with silver and gold, but with the precious blood of Christ, as of a Lamb, without blemish, and without spot. O Lord undervalue it not.  
Thou o Lord hast an especial property in us, 
Ps 119.94. 1 6 16.  cast us not off. We are thine, o save us. We are thy servants. 
Esa. 64. ●.  We are all thy people. 
Mar 4.38. Esa. 63.16.  Lord carest thou not that we perish? Though we be undutiful children, yet are we thy Children. Doubtless thou art our Father. Thou art our Father o lord Though we have lost the duty of children, 
Aug.  yet thou hast not lost the love of a Father.  
Behold o Lord we repent of our backslidings.  
Sorrow is continually before us for them. 
Isa: 38.17.18  We confess our wickedness, and are hearty 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 o Lord, thou wilt not despise.  
It hath been thy practice to show mercy.  
Call to remembrance o Lord, 
Psal: 25: 5.  thy tender mercies, and thy loving kindness, which have been ever of old.  
Thou hast been our refuge from one generation to another. 
90: 1  And we humbly pray thee, that as, thou hast been our succour, 
27: 11.  leave us not now, neither forsake us o God of our salvation. But rather, 
80: 3.  turn us again o God, show the light of thy countenance, and we shall be whole.  
Turn us o God our Saviour, 
85.4.  and let thine anger cease from us.  
Show some good token upon us for good, 
86: 17.  that they which hate us may see it, and be ashamed because thou Lord hast helped and comfortea us.  
O satisfy us with thy Mercy, 
90: 14.  and that soon, so shall we rejoice, and be glad, all the days of our life.  
In the multitude of the sorrows that are in our hearts, let thy comforts o Lord refresh our souls.   

Another.  
Have mercy upon us o God, 
Psal: 51: ●.  after thy great goodness, according to the multitude of thy mercies, do away our offences.  
For we acknowled our faults; 
3.  and our sin is ever against us.  
Against thee only o Lord have we sinned, 
4.  and done much evil in thy sight.  
Behold, we were shapen in wickedness, 
5.  and in sin did our mothers conceive us.  
O Lord we confess, 
78 11.12.  that we have not kept the Covenant of thee our God, nor walked in thy Law: but forgot what thou hast done for us, and the wonderful works that thou hast showed for us.  
We have sinned with our Fathers, 
106.6.  we have committed iniquity, and we have done wickedly.  
Our sins are gone over our heads, 
38.4.  and are as an heavy burden, too heavy for us to bear.  
O Lord we have not harkened unto thee, 
Leu. 26 15.17.  nor done thy Commandments, but have despised thy Statutes, and our souls have abhorred thy Judgements. therefore hast thou set thy face against us, 
25.  and brought the sword upon us, to avenge the quarrel of thy Covenant.  
Thou hast whetted thy sword, 
Psal. 17.13.14.  and bend thy bow, and made it ready. Thou hast prepared for us instruments of death.  
The sorrows of death and destruction compass us, 
●6. 3.  and we have found sorrow, and trouble.  
We are full of confusion, 
job 10.15.  therefore, O Lord, look upon our affliction.  
Thou renewest thy plagues against us, 
37  and increasest thine indignation upon us. Changes, and war are against us.  
Thou hast kindled thy wrath against us, 
19.13.  and accounted us as thine enemies.  
The days of affliction take hold of us. 
30.15, 31.  Our Harp is turned to mourning, and our Organ into the voice of them that weep.  
And in these our miseries, thou hast covered thyself with a cloud, 
Lam. 3 44.47.  that our prayer should not pass 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 hid thy face from us?  
Wherefore hidest thou thy face, 
44.26.  and forgettest our misery and trouble?  
Thou makest us to be rebuked of our Neighbours, 
14.  and to be laughed to scorn, and to be had in derision of them that are round about us.  
Thine Arrows stick fast in us, 
18.2.  and thy hand presseth us sore.  
We are brought to so great misery, 
6.  that we go mourning, all the day long.  
Our hearts are disquieted within us, 
55.4.  and the fear of death is fallen upon us.  
O Lord, 
60.2.  thou hast moved the Land, and divided it, heal the sores thereof, for it shaketh.  
Thou hast showed thy people heavy things, 
3.  thou hast given us a drink of deadly wine.  
Lord take away this plague (of war) from us, 
39.11.  else we shall be consumed, by means of thy heavy hand.  
Turn thee unto us, and have mercy upon us, 
25 15.  for we are desolate and in misery.  
Look upon all our adversity, 
●7  and forgive us all our sin.  
Oh break not leave; 
job 13.25.  driven to and fro, neither pursue dry stubble.  
Writ not bitter things against us. 
26.   
What profit is there in our blood, 
Psal: 30.9.10  when we go down unto the pie? Shall the dust give thanks to thee, or shall it declare thy truth?  
Dost thou show 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 we 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. 4●.   
Our Fathers hoped in thee, they trusted in thee, 
22.9.  and thou didst deliver them.  
They called upon thee, 
●.  and were helped, they put their trust in thee, and were not confounded.  
Lord lift thou up the light of thy countenance upon us also. 
4.6.   
Hid not thy face from thy servants, 
6●. 17.  for we are in trouble; O hast thee and hear us.  
Hear us O God, 
Psa. 69: 14.  in the multitude of thy mercy, even in the truth of thy Salvation.  
Our help standeth in the Name of the Lord, 
124.8.  which hath made Heaven and Earth.  
Thou only 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 souls out of trouble, 
143.11.  for thy righteousness sake.  
And while we live, 
246.1.  we 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 merciful Father in Jesus Christ our Lord, behold I beseech thee, me thy most unworthy servant, prostrating my soul and body, before the footstool of thy Throne of Grace, with Fasting, Tears, and humble supplications, on the behalf of the distracted, distressed and disconsolate estate of thy dejected Spouse, the Church, and the miserable condition of these thy Kingdoms: both which without thy present succour and relief, are like to fall into utter desolation.  
I acknowledge o Lord, with hearty and unfeigned sorrow and grief of soul, that the great and horrid sins of this Land in general, and of my own in particular, have ascended into thy presence, and called for vengeance, and are the chief cause of this heavy judgement now upon us; that thy judgements are just, in afflicting this Nation: that we have by our manifold and heinous sins, deserved all the punishments, 
Ps 119 137. Deut. 25.15, etc.  which thy Law hath threatened against them that are disobedient to thy Commandments. And lastly, that by our ingratitude to thee for all thy blessings, we 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 son of thy now distressed Church, and a weak member of thy now distracted Kingdom, which thine own right-hand hath planted, who in the bitterness of my soul, and grief of heart, in the name and mediation, and for the merits of thy blessed Son, humbly present my prayers, supplications and intercessions for them.  
Hear my Prayer O Lord, 
Psal: 55 1.  and hid not thyself from my Petition.  
Bow down thine ear and save us, 
33.13.  haste thee, O Lord, to deliver us.  
O be not fare from us, 
22.11.  for trouble is hard at hand, and there is none besides thee to help us. Vain is the help of man. 
62.11. ●●. 5.   
Eearefullnesse and trembling are fallen upon us, and an horrible dread hath overwhelmed us.  
O be favourable O Lord, unto Zion (thy Church) build thou up up the walls of Jerusalem, 
51 18,  and restore peace to this distracted Kingdom, and reconcile all unhappy differences amongst us.  
I pour out these my weak 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 merciful and gracious, long-suffering; keeping mercy for thousand;, for giving iniquity, transgression and sin. 
Abae 3 ●1 Esa. 30.18.   
That in thy wrath thou remember'st 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 civil diffentions, may by thy omnipotent goodness, mercifully be delivered and freed from it. Haste thee, 
Ps: 70.1.  O LORD, to deliver us, make haste to help us, O GOD. Thou only art our helper and redeemer, 
40.21.  make no long tarrying, O GOD.  
And thou O Lord, that art the God of Peace, who only by thy mighty power, canst cause the Sword to be sheathed again, put thy hook into their nostrils, that endeavour to disturb the peace of this our Israel. 
Ps: ●8. 3.  Reword thou them according to their deeds, and according to the wickedness of their inventions. 
4.5.  Recompense them, after the work of their hands, pay them that they have deserved.  
Give peace in our days, O Lord, and unite the affections of our gracious King and his people, give a good and right understanding between them: That upon himself his Crown 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 Figtree.  
This humble Petition if thou shalt be pleased to grant, it will not only breed astonishment and wonder, in all that cast their eyes upon us, which expect our present ruin and confusion; but it will also redound to the exaltation of the glory of thy Name, and to the comfort of thy poor dejected people. And so we shall all with one accord, 
Psa: 26 12.  bless thee in the great Congregation, and sing that sweet Anthem of thy blessed Angels, 
Luc: 2.14.  Glory to God in the highest, peace in Earth, and towards men goodwill.  
Grant it therefore, O good God, for the merits of thy blessed son Christ Jesus, our only Lord and Saviour. Amen.  
Sat, si seriò.