THE PUBLICAN Becoming A PENITENT: OR The Picture of a Penitent Sinner. Delivered in TWO SERMONS in the City of LONDON: Anno 1625. By ROBERT lovel, Minister of God's word, and Curate of Allhallowes-Barking within the same City. I am Confounded and ashamed, Ezra 9.6. Yet Be not faithless, but faithful john 20.27. For He came not to call the Righteous, but Sinners to Repentance. Mat. 9.13. Therefore Perge Publican, incaepto opere, urge & iusta. LONDON: Printed by T. S. for Nathanael Newberry, and are to be sold at the sign of the Star under St. Peter's Church in Cornhill, and in Popes-head-Alley. 1625. TO THE RIGHT Worshipful Mr. THOMAS RYVES, Dr. of the Civil Law, His Majesty's Advocate, and my singular good Master and Patron: All increase of Honour here, and happiness hereafter, humbly prayed for of your Poor Scholar Robert Lovel. MUCH REVERENCED, AND truly Honoured Sir, To whom so much hath been given (as by You to Me) of him both piety and honesty require that something should be returned (from Me to You.) I never look on the Rivers which empt themselves into the Seas from whence they came; nor on the Birds which whistle and sing to the glory of their Maker; nor on the Beasts that yield themselves to be our food for their Fodder; but I think what I should be unto You. You that clothed Me when I was naked; You that fed Me when I was Hungry; You that entertained Me when I was a Mere Stranger to you; You that since that, both countenanced and Comforted Me when I was Cast out as an Out-Cast, and Off-scouring; To You I own Myself and Service in such a manner and measure as that I wish (as a great part of my happiness) it were in Me or Mine to do You any service that might be worth your acceptance. That little which I had in the Country from that Horn of my present Comfort, Mr. Isaac Horn now Parson of Elsfield in Hampshire. by your means I kept in the University, without whose Charity, (I confess freely, I bless God humbly, and thank you hearty) both this Talon and Trader had been buried: And what then can I do less (that can do no more) but Agnoscere Thaletem, and with Mandratus, Non celere Autorem? To speak then as it is— Tu Herus, Tu patronus, Tu pater esses, si deseris Tu Perimus. I am therefore again most humbly to beseech your good Worship to look on so worthless objects as This Work and Workman, both which had long since sunk without your Loving Supportation: of your wonted goodness then, which hath been ever known to be ANY HONEST POOR MAN'S REFUGE, I am to crave this favour also, which is, that you would this Sinner under your Sanctimony: he is Ashamed to Speak unto God, and I to you, but Literae non erubescunt, and therefore I bid my Lines beg the continuance of your Love, which if you shall grant, I will promise, that if ever this Dry Tree doth bring forth Better fruit, you shall be sure of the First Taste; which if you grant, I shall ever give you that which you have deserved, even The Praises which I cannot write, and The Prayers which I am not able to utter, wishing the Increase of your Honours here on Earth, and the Accomplishment of your Hoped-for-Happinesse in the kingdom of Heaven, yea These shall be continually implored by Your Worship's poor Scholar and ever obliged Servant ROBERT lovel. The Picture of a Penitent SINNER. LUKE 18.13. But the Publican standing a fare off, would not lift up so much as his eyes to heaven, but smote his breast, and said: O God be merciful to me a Sinner. IT is evident, that some seem just, and are so, as Noah: Gen. 6.9. Others neither seem nor are so, as those in Isaiahs' time. Isay. 5.11. Some again seem to be righteous, but are not so, as the High Priests and Scribes. Luke 20.20. Others again seem not to be just, and yet are so, as the humble in johs time. job 12.4. Of the two last speaketh this Parable, under the names of a Pharisee and of a Publican. Theodoricus Legic. Analys. in Dominic. 11. post Trin. fo. 346 in 88 Sub quorum Personà inslatos justiciarios Graphisè perstringit, miseros verò & abiectos Peccatores paenitentiam agentes mirifice erigit: Under whose person he doth curiously paint out the proud justiciary, and no less admirably raise up the humble and abased sinner repenting and amending: yea, see here our Saviour resisting the former, but giving grace to the latter, verse 14. whom he here brings in, first, standing a fare off; secondly, not daring to look up; thirdly, smiting his breast; fourthly, confessing his misery, and Petitioning God's Mercy. In whom behold, the very picture of a true Penitent, who being truly humbled, cannot but manifest it, Et in signo, et in animo, et in dicto, et in facto, Goran. ibid. both outwardly and inwardly, both in word and deed. But as Christ said to his beloved Disciple. john 19.27. Divisio. Behold thy Mother: so I now say to you my beloved brethren, Behold the Man. First, Standing a fare off: Ecce timor, behold his fear. Secondly, Not lifting up his eyes: Ecce pudor, behold his shame. Thirdly, Smiting his Breast: Ecce dolour, behold his sorrow. Fourthly, Saying, God be merciful, etc. Ecce vera confessio, behold a true and humble confession: yea look on him again, and you shall plainly perceive: First, Fear in his Conscience, for He stood a fare off, as knowing his Filthiness. Secondly, Shame in his face, for He would not look up, as confessing his Unworthiness. Thirdly, Sorrow in his heart, for He smote his Breast, as showing his Pensivenesse. Fourthly, Confessing with his mouth, for he said He was a Sinner, even laden with Miserableness. These four, oh how seemly are they in a Sinner that means to be a Saint. Sure me thinks they are like unto those four Heads of the River that ran in Eden, Gen. 2.10. which much refreshed the Earth: or I may compare them to those four Pillars in the Tabernacle, Exod. 36.36. which much strengthened it; or I may liken them to those four Rows of Stones in Aaron's Breast, Exod. 39.10. which much adorned it: Even so surely, these four gifts of Grace, do as much refresh, strengthen, and adorn those that have them. Come then and let us in God's name and fear do as he did, even stand a fare off. Ecce timor, Behold his fear. It is observable that there are two things which make unwillingness of approach of one to the other. The first is greatness without. The second is guiltiness within: For the former, Psal. 77.13. whoso great a God as our God? For the latter, whoso guilty as a Publican? A man odious to the jews, because that office of Tolegatherings was an instrument and monument of their subjection to the Romans, held of the jews for the vildest that ever lived, and so accordingly packed and parralelled, even with Sinners, Matth. 9.9.11. with Heathen, Matth. 18.17. nay, with Harlots, Mat. 21.31. Publicanus, quasi Publicus Peccator, saith one; for Amisso Pudore, publicè peccat, Beda Aestivale: de sanctis in fest. Mat. Tom. 7. fol. 138. vel publicèsceleribus foedatur: having eaten shame, he drinks after it; nay, some straining the word beyond the Grammatical sense, Publicanum Dectorem scilicet foenoris & avaritia. Iniquum rapacem, exactorem, furem & desperatum. Peccatorem fuisse inquit Chrysologus. 06 Ser. 28. Telonium, sive Domus Telonaria erat, in qua vectigalia colligebant & ●it verè officina fraudem & Rapinarum erat. Theodoricus infested. S. Mat. Tom. 3. pag. 536. say by way of Aggravation, that it is, Publicanus, quasi publicus canis; one who was gaping with his mouth, greedy in his heart, and gripping with his hand; searching diligently, toleing deeply, and taking unmercifully whatsoever was uncustomed among the jews. Of all which it may seem, this my Publican was guilty, and that made him in the Temple, Stare, imo Distare, to stand; yea, and to keep his distance too, standing a fare off, but why a fare off? even for Fear: Whence may it please you to learn by his example, With what Reverence and Fear Sinners should approach God's Sanctuary. If men were but once as throughly awaked from their sins, as jacob was from his sleep, Gen. 28.16. they would surely do, as Solomon saith, Take heed to their feet when they enter into the house of God. For verily (saith jacob) The Lord is in this place, and I knew not of it; but when he perceived that it was so indeed, what did he? Timuit itaque, therefore he was afraid and said; How fearful is this place? Doct. it is none other but the house of God and Gate of heaven, Verse 17. Terribilis planè locus, Gen. 28.16. Eccles. 4.17. Bern. de dedicat. Ecclesiae. serm 6. Psal. 84 10. Luke 2.37. Gen. 28.10.35.7. Exod. 40.34. 1 King. 8.10. quem fideles viri habitant, quem sancti Angeli frequentant, quem sua quoque prasentia Dominus ipse dignatur. It is surely a fearful place, to which the Saints on earth resort, which Angels in heaven frequent, yea which the Lord himself, that is both Lord of heaven and earth doth dignify with his own holy presence, and assistance in the public sacred duty which is performed by the congregation of the faithful. Is it then any marvel that this Publican stands a fare off? or that we sinners come not near but with Fear? If men would but duly consider in how glorious a manner God is present in all his Ordinances, as in Preaching, Hearing, Praying, and administering of the Sacraments; or if they would but seriously call to mind, how true he is of his word, how sweet in his promises, how terrible in his threats, could they then say less than Peter did? Luke ●. 8. Lord go from me for I am a sinful man; or do less than David did, Even in fear worship towards his holy Tabernacle? or rather with my Publican, Stand a fare off? Psal. 5.7. But should we do so? Use 1 Oh then all ye that drop into the Church for by-respects, or drive hard into the Church without any respect▪ Eccles. 4.17. Exod 3.3. take heed to your feet, put off your shoes, come ye more reverently and religiously affected then many of you come; for Terribilis planè locus, it is surely a fearful place. No Place of Princes, Theodoret in Exod. 3 3. no Palace of earthly Potentates can be compared unto it. It exceeds the Senator's Seat, or Ahashuerohs Court, Hester 4.2. into neither of which any might enter, but with regard and reverence. None clothed in Sackcloth might appear in the latter, and if there were no admittance for such course Habits, do we think to have here acceptance with such Conscienceles hearts? No, no, if thither they might not come with such bare suits, then much less hither may not you come with such bad souls. Here is no room for such as come with crooked feet, deaf ears, and uncircumcised hearts. Ezech. 44.7. Indeed I cannot deny, but hither ye come in as great abundance, as the jews did in ezechiel's days, but whether for the better or the worse, as the Corinthians in S. Paul's time, Ezech. 33.33. 1 Cor. 11. that I much doubt and fear: for some come with unclean feet, that is, without decency and reverence; yea, I had almost said, without manners or manhood, but to these I will say no more than either the Wise man warrants me, Take heed to thy feet; or then our Saviour admonisheth, Eccles 4.17. john 13.10. wash your feet. Again, others come with Deaf ears, even Adder's ears, which will not hear the Charmer, Psal. 58.4.5. Acts 17.21. charm he never so wisely. These are of the Athenian breed, All for news, so that if the Minister out of his store bring not every day new things, he were as good say nothing, and indeed as good nothing, as never the near; for what fruit comes to itching ears, but scratching or clawing Doctrines, which where it abounds, in the end it will prove but a sore, if not a wound, and where then is your Fear! Lastly, a third sort come, but it is with uncircumcised hearts, not resolved to obey, but speak we first, what; secondly, when; thirdly, how we will, even first, the Word; secondly, in season; thirdly, purely; yet for all this, how many alas are found as Israel was, even stained with their own works, and going a whoring after their own inventions? Psal. 106.39. so that now many are broken out into the jews outrage, and plainly say to their Preachers as they did to their Prophets: The word that THOU hast spoken unto us in the name of the Lord, we will not hear it, jer. 44▪ 16.17. but we will do whatsoever goeth out of our own mouths: but to all such I will say, they are Publicans, and being so, I would for their own sakes, that they did know their Place, and I wish them for their own soul's sake, that they would keep their distance, and stand a fare off. All which though I speak to Publicans and Sinners, Use 2 yet herein I will not omit a word of comfort to them that desire to be Saints, who either are afraid to come, or that come in fear, for the comfort of such I say, Stand not too long a fare off, for if thou be'st laden, Mat. 11.29. john 7.37. john 13.5. Mat. 25.34. come and be eased; if thirsty, come and be refreshed; if unclean, come and be washed; if seeming to be forsaken, yet come, and be reccived: Oh come and make no long tarrying, but come to him as thou seest him coming to thee, Cant. 2.8.9. even leaping on the Mountains, and skipping on the hills, like a Roe or young Hart; that is, with joy, speed, and great haste. Oh but I am afraid— No matter, Ob. for if Fear like a Needle make its Entrance; Sol. believe it for certain that Love like a Thread will have its Continuance: and therefore for my part, I will never be so much afraid of the fearful that stand a far off, though he be as bad as a Publican, as of him that is Audacious, and approacheth near though he be as Strict as a Pharisee; for to speak the truth that Faith is not, nor can be firm, that is not accompanied with Fear; yea, Tunc sides solida est, quando casto amori Divinitatis adhibetur timor: ●assiodor. in Psal. 5.7. Then indeed is faith sound, when unto thy chaste Love of the Deity thou addest fear, even fear of presuming, for This; 1 john 4.18. Perfect love casteth forth. Oh than approach and draw near thou fearful soul, and hear what thy Saviour saith, attend to the things which belong to thy peace; for God speaketh peace unto his people, Psal. 85.8. and joy to his Saints, that they turn not again: Be not therefore overmuch dismayed with any fear, Luke 16.20. job 2.7. for though thou beeft as full of sins as Lazarus was of sores, or job of blains and botches, yet come unto him with fear, and kiss him with reverence, and he will surely embrace thee on every side, and make thee to sit with his Saints in Glory and great joy. But I will no longer burden you with his fear, but will rather now discover his shame, which was such as that he would not lift up his eyes to Heaven. Echo pudor, behold his shame. Pars secunda. Sin is observed to bring upon man three mischiefs: first, infamy on his name: secondly, strangeness with his God, thirdly, weakness of his faith to look up; the last of these we may see in this man's eyes, with which he would not so much as look up. Beda Glos. ord. & Hug. Card. in loc. Sicut humilis non audet appropinquare ut deus appropinquet, ita non aspicit ut aspiciatur: As an humble man dares not draw near to God, that God may draw near to him: so neither dares he look up unto God that God may look down on him. But why would he not look up unto heaven? Quiase attendebat, Quest. et se ita attendebat; ut primò sibi displiceret, et sic Deo placeret: Answ. That he might behold himself, yea & that so intentively behold himself as that he might be so throughly displeased with himself, Aug. in hunc loc. in Psal 13. & ser. de verbis Domini. ser. 36. fol. 99 Plautus in Mostell. that God might be pleased with him through his Saviour. The Comic could say, Malè sibi conscius non audet rectè intueri alios: A thief dare not directly look an honest man in the face, much less dare this Publican look up unto God. Ecce pudor, behold his shame. And it is indeed a good sign for a Sinner, or rather of a Saint, to be abashed and ashamed. Doct. Ecce pudor, behold his shame. Diogenes could tell the young man that blushed, that it was virtue's colour: Tully tells us, Diogen. apud Diog. Laer. lib. Cicero de Orat. Quint. lib. 12. Declamat. 12. Chrys. sup. Ma● Hom. 33. that it is the Guardian of all the Virtues; and Quintilian writes it, the Mother of Modesty, The Guardian of Virtue, and Mistress of Innocence: yea, and that golden mouthed Father calls it, Fraenum vitiorum, the restrainer of vices; yea, and note the Penitents of old, and see them approaching God's presence, Confounded and ashamed, so Ezra; with Open shame, so Daniel; Standing at Christ's feet, Ezra 9 6. Dan. 9.7. Luke 7.38. Dyonis. Carth. in loc. and behind him, so the woman that was a sinner: Considerando enim peccatorum suorum enormitatem in tantum contempserint seipsos, etc. for considering the enormiousnesse of their sins, so despised themselves, as that they thought themselves in no wise worthy of approaching God's presence, no not so much as to fall down at his footstool, much less to look him in the face. And if this be so, Use. I wonder then with what face some can approach God's presence, who never yet shown their fear of sin, nor shame for it, and yet think that they may lift up their heads so high as heaven in self, yea unto the God of heaven himself: yea though their sins be in number, as the sands; in nature, as a menstruous cloth; in weight, as stones, lead, or iron, yet can they carry them away as lightly on their souls as Samson did the Gates of Azza, judg. 16.3. on his shoulders, and think it no burden, much less count it any shame. Men can now a days be as proud as Pharaoh, as drunken as Balthasar, as covetous as Nabal, as profane as Esau, as adulterous as Zimri and Cosbie; and yet are they ashamed? no surely, as jeremy said to the jews, jer. 6.15. so I fear me may I say to some Christians, They are not ashamed: for it they were, than would they not give their foul sins such fine names as some do, or as one says, they would not die their course cloth in such fine colours, palliateing their sins, that they may still keep them and commit them. No, no, if shame had but its seat, than would they not make their Oaths, the Gentleman's Arms, Blasphemies their ordinary speeches, Pride their handsomeness, Drunkenness their good-fellowship, Prodigality their bounty, and Adultery but a trick of youth, Aug. Confess. dib. 2. cap. 6. Senec. Epist. 45. which the holy Fathers, nay which is more, even heathen Philosophers do even reprove most sharply, yea and what it differs from the calling of evil good, or good evil, which carrieth with it such an heavy curse Esay. 5.20. Esay. 5.20. surely I cannot tell. And sure I am that whilst we so look up, God will very hardly look down. For if I regard wickedness in my heart, Psal. 66.18. the Lord will not hear my prayers, saith David. It is observable of the Peacock, that in beholding his plume of feathers he swells and waxeth proud, Plin. Nat. Hist. parts. 1. lib. 10. Cap 20. but looking on his feet, he is abashed and ashamed. So me thinks should it be with Man who rejoiceth in aught he enjoyeth so much as to make him proud. Oh but look down a little, behold but the foulness of thy feet, or rather consider the filthiness of thy affections, and then tell me whether thou canst look up without shame. But now lest I should seem to glory in any one's wsnt of this shame, let me thus briefly pass over this subject, and bring before you this Publicans sorrow also, which seems to be such as that most passionately he smites his breast. Ecce Dolour, behold his Sorrow. Perge Publican, Pars. tertia incaepto opere, urge et justa, saith an ancient Predicant: Tho. de Trugilla post. Dominic. 10 post Penticost, Tom. 1 fol. 553 554.555. Go on thou humble sinner having begun so good a work, urge it, be instant, and never cease till thou hast perfected what is begun, for anon heaven will hastily bow down to thee, or rather, the God of heaven will bow the heavens, come down, and help thee. Percutit pectus, quasi ictibus illud è somno surgere et evigilare faciebat, Osorius ex Theophilect. Dominic. 10. post Pentecost. Tom. 2. pag 378. that is Theophilacts conceit, that even as a Cock rouseth himself by clapping his wings, and makes himself fit for crowing: so doth this man, by smiteing himself, make himself fit for crying. But leaving these conceits, let us see the true sense of this Act. Some interpret it to be a beginning of his Repentance or contrition of heart for sins past, Alfonsus Salm. in Parab. tract. 32 a Sect 13 ad 17. pag. 260. etc. 〈◊〉 quarto. Aug. an Psal. 51. obiter. so Salmeron: others hold it to be Obtritio cordis, a bruiseing of the heart, so S. Austin: beyond all these I prefer such as understand it For a sign of an humble spirit, and contrite heart, for his sins committed: Reproucing it, for that it had been the well and pit, root, and original, yea, the very smoke of all evil, and therefore He smites it. As a Tree that is well rooted in the earth, if it be grubd up, it will cast up the earth that is round about it: so Sin that is deeply rooted in the heart, when a man would pluck it up, Cor commotum & afflictum relinquere dobet, Stella in loc. it ought to leave behind it an astonished and an afflicted heart. I remember what I have read of Theseus' that Athenian King, who causing his own wife and children to be mischieously murdered, cried out to the Executioner: Stella ex Plut. de Thaeseo & Romulo. Hist. 1.3. Percute, Percute ictu valido pectus illud. etc. Smite, oh Smite, and that with a heavy stroke, that heart that hatcheth in it such mischiefs; wound it, but slay it not at an instant, for hearts so conscious of mischief, must not be put to sudden death but ought rather to be brought unto it by degrees, or rather diversities of pains. And even thus dealt this doleful Publican with his sinful heart, Pectus percussit, he smote his Breast, yea, his very Heart, Ex quo omnia peccata pullulant, Albertus Magnus in loc. out of which buds all sin and iniquity; even evil thoughts, Murders, Fornications, Thefts, false testimonies, Slanders, Mat. 15.19. etc. of all, or most of which, this man being in all likelihood guilty, He therefore smites his Breast. Ecce dolour: behold his Sorrow, and learn from it; Doct. What a sweet Sacrifice a Sorrowful Soul is. Oh, an Heart Troubled, 1 Sam. 1.6. Molten, 2. King. 22.19. Afflicted, Psal. 34.18. Anguished, Psal. 77.3. Perplexed, Psal. 143.4. Wounded, Prover. 18.14. Bruised, Isay. 42.3. Rend, job. 2.13. Poor, Mat. 5.3. Pricked, Acts. 2.37. oh such an heart is The Sacrifice of Sacrifices, who so hath it, The Lord is near unto them, Psal. 34.18. The Lord will heal them, and bind them up, Psal. 147.3. The Lord will look upon them, Isay 66.2. The Lord will revive them, and give life unto them, Isay. 57.15. And hence it is that the Penitents of old are for the most part brought in, not only having Sorrow, 2. Sam. 24.6. ● but even Indignation and Revenge: 2. Sam. 14.10. See David once Touched in heart, Psal. 73.22. another time Smitten in heart, a third time Be-fooleing, Cant. 5.4. and Be-Beasting himself, yea, behold The Spouse Fretting, Ephraim Smiting; jer. 31.19. and job Abborring himself, ob. 42.6. here is their judignation; yea, but behold their Revenge also: Sin which before Repentance came was so Dear unto them as that they could not endure so much as Reproof for it, comes now to be Revenged, and that of Themselves, yea, and On Themselves too: which thing the Apostle doth in many places sweetly set out, by Beating down the Body, Cor. 9.27. Rom. 12.1. 1. Cor. 9.27. and by Sacrificing of the Body, Rom. 12.1. which in a Penitent looks for nothing but for a Club, Mat. 5.29.30 or a Knife, which cuts out the Right Eye in regard of Pleasure, and cuts off the Right hand in respect of Profit, and casts them all away, nay, the very Heart shall not scape the scourging, but that shall be Broken and Contrite too, or at least, if we cannot come at That, the Breast shall be surely Smitten; which shows the vindictive mind, and Revengeful spirit which is in a Saint, that hath been a Sinner: in whom when God hath once entered That Crucifying Nail into his Side, jer. 23.29. he will take the Hammer of the Law and drive it in further, and hammer it even to the very Head, charging it with its Dullness, Deafness and Stupidity, yea, and rateing & rattling it up for its Blockish beastliness, as sometimes that renowned Martyr Cranmer did his Right hand, Doctor Fox. for Subscribing to some Popish Articles, for which saith the story, He first put his Right hand to the fire; and here this man smites his Breast: Totus ergo interiùs & exteriùs veluti quodam humilitatis indumento amictus erat; Lud. Granat. concio in Dominic. 10. post Penticost. pag 525. in 8●. therefore both inwardly and outwardly would he testify the truth of his contrition, as if he had been from top to toe covered with the garment of humility. But alas poor soul why art thou so cast down, or why art thou so disquieted for thy Sins, Use 1 as if there were no hope in thy Saviour? Oh fear not, neither be dismayed; for the fierce indignation that thou now showest on thyself, shall surely turn away God's fiery Indignation from thy soul: and therefore possess thy soul in patience, stay a little while for God, as well as he hath stayed a long while for thee, and behold anon he cometh; he cometh with a recompense of his seeming slackness, and will for thy beating on thy breast fall on thy Neck, Luk 15.20. Cant. 1.1. for thy Crucifying thyself, even Kiss thee with the kisses of his Lip: for the Renting of thy , cloth thee with the best Robes: for thy Fasting, feast thee with the Fat Calf; and for thy heavy sorrowing, he will give an Hearty Rejoicing, making his Ministers in the Church Militant, and his Saints and Angels in the Church Triumphant, to be as so many Minstrels, or Musicians singing unto thee one of the Lords Songs in this strange Land. Oh, but I am not So Smitten, that is my Grief, Ob. neither can I So Sorrow, that is my Sorrow. Why if not So, even So as thou Shouldest, yet do So, Sol. even So as thou canst; so as thou dost it in some measure, doubt not, nor be dismayed, but God that hath begun that good work in thee, will surely add to thy stature, increase thy store, and perfect his good work begun in thee. If there be but a Grain of this Grace in thee, know thou thyself wonderfully Graced, for one Grain, of what sort soever it be, is as truly Seed, as a Bushel; and one Grace is as verily Grace as if thou hadst them in that measure as they that have them Pressed down, Shaken together, and Running over. As therefore the Spirit spoke in Paul's Buffet without, and Fightings within, My Grace is sufficient for thee, Cor. 12.9. for my Power shall be made manifest by thy Weakness: so I say to Thee; that thou hast Grace, oh glory, and rejoice in That; as for the Measure let that alone till the Growing time; for though the Winter be now, yet assure thyself the Spring will come, wherein the Sun of Righteousness shall rise in thy Heart, and unthawe thy Frozen Soul, sending out the Oil that shall supple thy bruised conscience, and pouring out the Wine that shall Lighten thy sorrowful heart, and make thee glad above all thy Fellows, yea, above thy Condemners and Contemners, nay, above That Pharisee that points thee out for This so vild a Publican. Why therefore as though we were cast out, should we be so much cast down? Oh let us not fear, for, Aretius' in 2 Cor. 12.9. Si non ex Toto exaudiamur, exaudimur tamen Sic, ut Consolationem habeamus ex ratione consilij Deie If we be not heard in All, let us not be dismayed, as if we should not be heard at All; for though he hears us not at our pleasure, he will do it at his leisure, when as we shall surely have comfort enough, as is well seen in the secret of his Counsel; And therefore for That measure of sorrow which thou hast, be therewith content; and than God will add to thy stature, and make thee at the last, even To weep bitterly with Peter, and To wash thy Bed, and water thy Couch with David; Math. 26.75. Psal. 6.6. Psal. 119.136. yea, Gush out Rivers of water, with which thou shalt so rinse thy Heart, and cleanse thy Soul, as thou shalt in the Purity thereof be so blessed as to See God, Math. 5.8. and so happy as to say unto him, O God be merciful unto me a Sinner. But I ask once more: Use 2 Is a sorrowful Soul such a sweet Sacrifice? Be not ye then deceived who say, We Repent; and yet the time is to come that ever you truly sorrowed. One saith wittily, That some men deal with their sins, as corrupt Courts do with their Informers; or as the Popes do with their Stews. The one whereof because they bring Many Sacks to their Milles; and the other, because they bring Great revenues to their coffars, likes them well enough; though they know them to be both Base and Beastly: So do the and Impenitent deal with their sins, which they will not leave, but rather love and cherish till death doth them departed, and all because they bring either Pleasure, or Profit, Honour or Exaltation: Nay, observe some sinners, and you shall find them, that when they are galled or grieved for their sins, either by Check of Conscience, or by Plain Reproof out of the Word, or by some Affliction or judgement, yet will they not Leave them off, but as Beggars doc by their Soars, so will they deal by their sins: The former will not be Quite healed, because with a Little smart they get some Ease, and live in Idleness, yea, and have by it Alms to their Advantage, and therefore they cannot endure the Chirurgeon that will quite recover them: So is it with these kind of Sinners, who cannot endure The Balm of Gilead, nor yet the Physician there; because the one by his Skill, the other by its Healing Power, would make them whole every whit; But that is not for their Profit, and therefore it the Physician shall bring a Purging Pill of Reproof to cleanse them, it will not down, it cannot be endured: Sweet words they think will rather heal their corrupt sores, and if by any but by Them you strive to bring them to this degree of Sorrow, as to make them to Smite their Breasts, you shall perhaps be Smitten on your Backs; if not so, (for fear of the Law) I am sure you shall have (without love to the Gospel) jeremiahs' portion, jer. 18 18. Gal. 4.16. which was, To be smitten with the Tongue. The galled Galathians will repute you Enemies. Gal. 4.16. The Amazed and Doubting jews will account you Full of New wine, Acts 2.13.15. Acts. 2.13.15. and every Talkative Tertullus, though he be no Orator, willbe telling it out, that you are Pestilent Fellows, Movers to Sedition, Acts. 24.1.2.3.4.5.6. Acts 24.1.2.3.4.5.6. But oh I beseech you grieve not the Spirit, by which ye are sealed, and by whom we are sent to speak the Truth, The whole Truth, and nothing but the Truth, as we shall answer at our masters appearing, and if you do otherwise, yea, the very contrary, know you that all the Sorrow you show either by dejected Countenances, or by lifted up eyes, or by Holding up the Hands, or by Bowed Knees, or Beating the Breast, or Crying Lord have mercy upon us, all these things will not serve to make up true Repentance, such as will bring Remission and Forgiveness. Come therefore I beseech you, and learn with Humility and Patience, what this Sorrowful soul is, which is so sweet a Sacrifice: It is a Soul full of sense and feeling, tender of every spot of corruption that cleaves unto it, at which it quickly stirs, and checks, and if it slips, through the frailty of Nature, it grieves and laments, wrings and woes, as being wretched and miserable, blind and naked, without Christ jesus be his Deliverer. Get we then such Hearts, such Breasts as These, and then fear nothing, but that our coming shallbe welcomed, & our crying heard, if we do, with my Publicans mouth and mind, humbly confess that we are in Misery, and have need of Mercy, and therefore cry, O God be Merciful, etc. Ecce vera Confessio, Behold his true confession, which is the fourth limb of my Text, of which in the next Sermon you shall (by God's grace) have the fruit. The Picture of a Penitent SINNER. The second Sermon. LUKE 18.13. O God be Merciful to me a Sinner. THE things contained in the former words were: 1. His Fear: 2. His Shame: 3. His Sorrow. But now that Fear is past, that Shame is discovered, & that Sorrow could not be hid: but had I thought That all had been so whole as that none of us had needed the Physician, I would have spared my pains, and never called the Righteous, but only Sinners to repentance: Yet let him that is without sin cast the first stone at me, and then will I leave preaching to Them, and only pray for Myself; Oh God be Merciful to ME a Sinner. But sith it cannot be denied, That we are all sinners. I hearty beseech you with patience to heed with your hearts what he saith with his mouth, and confesseth with his tongue, saying;— Oh God be Merciful to me. A Sinner. Which is the fourth and last general part of my Text, Pars quarta. with which I will end in as due time as possibly I can. I read none almost weighing these words, but that they hold them, and handle them too, as words of weight, commending them, not for their Multitude, but by their Magnitude; not by their Sound, but for their Substance; not as Verbal, but as Virtual. I remember that Plato, Plato. that Prince of Philosophers adviseth, That in Speaking we should look unto Three things: 1. Ad quem loquimur: 2. Quid loquimur: 3. Quàm multa loquimur: First, to Whom we speak: Secondly, What we say: Thirdly, That our words be few. All which as they are praiseworthy in an Orator, so in an Humble, Devout, and Zealous Petitioner: and conceive you here how prettily they are comprised in these words, O God be merciful, etc. Some conceive this part of my Text to be A Song, D. Boyses' Post. in Domine 11. post Trin. which if any grant, they must think withal that it will bear but a Dolefull Ditty: For though the first Note be raised so high as to him that is above all Note, God. Yet the second hath a more temperate stop, moved to a Mean, even Be merciful. And as for the third, all men will hold it to have but an heany Touch, fitted for the Base, Me a Sinner. But I am now to Say, and not to Sing, yea, to present unto you, a Man of Mourning, and not of Mirth, and therefore I must hang up the Harp on the Willow, and wish you once again to behold the Man; and that 1. Confessing: 1.2.3. 2. Petitioning: 3. Condemning. First, behold him Confessing God's greatness: as acknowledging in one word, both His Kingdom, and Power, and Glory for ever and ever. Ecce Fides therein, behold his Faith. Ob God. Secondly, behold him Petitioning God's goodness; as assuring himself, That that endureth yet daily: Ecce Petitio, therein see his Petition; Be Merciful. Thirdly, behold him Condemning his own wretchedness, as knowing himself not only Sinning, but even Sinful. Ecce Condemnatio, Behold his damnatory Sentence against himself, Me a Sinner. Prima pars. And now if we have Faith, but even as much as a Grain of Mustardseed; then let us behold His Faith, who though a Sinner; nay, which is more even A Publican, yet is he so faithful as to approach God's presence, and to cry, O God. Ecce Fides, behold his Faith. Ludovic. Granat. ex Aug Confess. Oh quam Excelsus es Domine? sed Humiles corde sunt Sedes tuae, Oh God how excellent is thy name through all world? and yet thou beholdest the humble a fare off, and makest their heart thy habitation, of which my Publican being perfectly persuaded he comes (though a Sinner) into the sight of his and our Saviour and cries, 1. Cor. 6 19 Revel. 3.10 Oh God, whence learn we. In all Crosses and Calamities, Doct. Distresses and Miseries whither to fly, even unto God only, in Christ alone, for Comfort. Look on David in all his Troubles, even when his Enemies oppressed him, when his Sins suppressed him, yea and when his Sorrows could not almost be expressed of him, in all These whither went he? whither fled he? but even unto The Lord his God? He was so ignorant of any praying to Patriarch or Prophet, to any Saint or Angel, as that when he was even Swallowed up with Sorrows he said, Quis mihi in caelis praeter te? etc. Whom have I in Heaven besides Thee? Psal. 7. 3.2●. or whom on the Earth in Comparison of Thee? Non enim est in caelo, nec in Terra, aliqua creatura quae mihi sufficiat pro beatitudine mea, Lira in loc. etc. There is not in Heaven, neither can there be on Earth any creature that can content me for blessedness, but only Thou Oh God: but what? None but God? what say you to The Holy Angels? why alas, They are but Ministering Spirits, Heb. 1.14. Heb. 1.14 in whom there is no help without Thee Oh God: They have indeed wrought wonders, but it hath been through This Power, and for This his Glory, Fabritius in Psal 73.25. fol. 648 in fol. In quos tamen fiduciam non collocandum, illis non intendum, illos pro Rupe & Portione nostra non habendos monemur in Sacris literis: In whom though we must put no confidence, they must not be our stay, we must not esteem them as our rock or portion, as it is plainly pointed out in holy Scripture, yea but if not unto Angels in Heaven what say you then unto Men and Other creatures on Earth? Surely for Them I may also say: Revel▪ 19.10.22.9 Psal. 62.9.146.5 In his omnibus nulla fiducia ponenda est, That in all or any of them there is no confidence to be put; as the word itself doth evidently and infinitely witness. Prou 3.5. jer. 9.24.17.7. Yea and whither else should The Sinner fly? Is there anywhere so precious Balm as in Gilead; are there in any place such skilful Physicians as There? are the Lame healed any where so soon as in The Pool of Bethesda: no. neither is there any hope of Help for a Sinner but in his only Saviour, to whom he must call, and on whom he must cry; Oh God. Which if it be so, Use 1 learn ye then not to lean on Those Reeds of Egypt, nor Staffs of Rome, nor Pillars of Babylon, who say, That if thou be'st smitten thou must fly to this Saint, or that Angel for Help and Saccour, which if we deny we shall presently have a Romish Colt for to kick at us with his Heel, and call it Gravem Haereticorum errorem, Mazarinus jesuit, in Psal. 51. Concio 125. fol. 250.251. in 4●. A grievous error of Heretics; and mark his reason, which is as Strong as True; for it is confirmed by the Council of Coline held in the year 1549. under Adolphus Archbishop of that Province, so that if there it were to be found it must needs be sound. Yea, but what will you say if that jesuit did but speak without book? Vide Lauren. Surius. Tom. 4. à fol 833. ad 856. Sure I am, that if any credit may be given to a Carthusian Collector of the Counsels, even to Laurentius Surius, he hath not one word thereof in all their Decrees; yet he to grace his margin with a Council, will needs counsel his Proselytes, from them that never said it, That they should go from their Creator to a Poor Creature: Oh, what are these but Doctors of Gentilism? For among them you shall read of so many Gods, as that poor Atlas' shoulders were not broad enough to bear them, Jwenal. in satire. as Neptune for Troy; Venus for Cyprus; Minerva for Athens; juno for Carthage; Mars for Rome, etc. And hath not Rome now consecrated Oxen to S. Luke; Mazarinus ubi supra. fol. 126. the Purse to S. Sith; Horses to S. Loy; Teeth to S. Apolina; Swine to S. Anthony; the Throat to S. Basil? Yes, yes, Benedicti fontis. Secundum usum Sarum. fol. 15 16. an. ● 604. Letania Rom. in Com. Suffrag. fol. 85.86. it is evident, and which is much more Lamentable, even their souls too, to no less than to some scores of Saints, as is apparent in their Roman Missals, and common Suffrages, with their Catechisms and books of Devotion every where to be seen, even in English. But herein let them do as it shall seem good in thè eyes of His Holiness of Rome; but as for Us and Our Children, Oh come, let us Worship and fall down and Kneel (only) before the Lord our maker, saying unto him alone, Oh God. But again, if we must so do, Use 2 I marvel not a little at those that being in any strait or distress, will presently run to the Cunning woman of Endor with Saul, 1 Sam. 28.7.8 2 King 1.2.3. or to Baalzebub the God of Ekron with Ahaziah; but take heed of such courses for fear lest God's holy Angels Meet with your Messengers, which shall assure you that you shall never either Prosper or Recover: Nay, which is worse, let him take heed That God doth not set his face against him, Levit. 20.7. and cut him off from his People. Oh therefore take heed of going from the God of Israel, to the Idol of Ekron, from Samuel in Ramoth, to the Witch of Endor, from the Rivers of Samaria to the Waters of Damascus, from God to the Devil, for surely for such an heinous sin, God will bring an heavy Revenge, and therefore with my Publican, rather cry, O God. But in the last place let me hence admonish you of that which is utterly a fault among some: that is, Use 3 That they will never fall to their Prayers, until they fall into grievous Extremities. Some if Heaviness possess them, they will get them into merry Company; yea, they will hang up Care, and drink down Sorrow; All which when they have done, they shall find it doing them as much good, as cold water doth him that drinks in the fit of his Burning Fever: yea, even as much comfort is there to the soul in such courses, as was from David's sweet Harp, to saul's vexing heart, which Eased him for a while, 1 Sam. 16.16.23. 1 Sam. 31.4.5. but afterwards tormented him even to Death. These are but toys, and can bring no solace to a troubled soul; for howsoever in time of our Security we labour to smother and quench the Burning fire of a wounded spirit by Externall delights, yet as last Affection will be silenced, and Conscience will pronounce sentence against us, and that with so shrill a voice as that the Deafest Adder shall hear it, and the merriest Companion shall say, that there is no way for the allaying of this spirit but one, even by Going unto the right Humbly, and by Calling on his Name most Earnestly, and saying, Oh God be merciful. Oh but there is in me such Dullness of Flesh, Ob. and Heaviness of Spirit, there is such Vanity and Vexation, as that I am altogether unfit for God, both weakness and wickedness hath so compassed me about, and hemmed me in on every side, as that I dare not look up unto such an one as God is. This is indeed an heavy temptation, Sol. and such as out of it Satan sucks no small advantage, for by it he would bring us to An utter disuse of prayer, and so take from us our best weapon that we have in all our warfare: This was David's case for a while, Psal. 77.3.4. who whilst he thought on God he was Troubled, and when he Prayed his Spirit was full of Heaviness; yea, when he awakened he was astonished, and could not speak: And why was David so disquieted? Franciscus de Puteo. Aurea ●ate●a in loc. Vel quia turbatus erat recordatione peccatorum proquibus pio dolore cruciatur, saith Cassiodor; Vel quia videns iram Dei per ea excitatam, saith Lyra; Vel quia non habuit audaciam aliquid petendi à Deo praeconfusione, saith The Gloss: He was so sore troubled, either because of the remembrance of his sins, for which he was even crucified with a godly sorrow in his soul: or because he saw the wrath of God kindled against him for them: or because he had not the face to look God in the face, because of the confusion that was before him; yea, but that he may be an ensample for us to follow, Vers. 6. see what he saith, Verse 6. I called to my remembrance my song in the night, etc. etc. Yea, Vers. 10. I remembered (saith he) the years of the Right hand of the most High, Vers. 10. v. 11. I remembered the works of the Lord, Vers. 11. his Wonders of old, 12. and devised on his Acts, v. 12. and out of this sucked he no small advantage; Cassiodorus in loc. Quia in haec cogitatione nullum est taedium, nulla satietas, sed quantò qui plus hauserit, tantò plus dulcia sensu perquirit, saith Cassiodor: for in such thoughts as these he found no irksomeness, no tediousness, but by how much the deeper he drew, by so much the more sweet he found the comfort of it to his senses, yea, to his soul: And therefore in the greatest of the abundance of thy grief, pour out thy soul, and what thou art not able to express in Words, make it up in Sighs and Groans; Lam. 2.18. and as jeremiah hath it, Let thine Heart cry it, though with Hannah, 1 Sam. 1.13. Thy Lips only are seen to move: Oh so do, and thou shalt see how it will move the God of mercy, even to Pity and Compassion, doing unto thee as thine heart desireth; which is, To be merciful unto thee. Ecce Petitio. Behold his Petition. 2da. 4 tae. Be Merciful. Oh verbum satis Breve, sed vehementer Efficax: Diez. Lusitanus in Loc. Oh here is a word wonderful short, but marvelous effectual, yea so effectual as that our Saviour himself puts to his Fiat, vers. 14. That he went away more justified than the Pharisee. Veritas dicit, Deus dicit. judex dicit. Truth speaks it, God saith it, August. in loc. yea, the Iudge of all hath adjudged it, and therefore it is most sure. If a man should come into the Church, and see these diversities of behaviour in these two men: The Pharisee crakeing, and the Publican crying, whereto might he liken them? surely to nothing better than to the Corn in the Field, Tho. de Trucille. catena post in loc. which the more Full it is, the more it hangs Downward, but the Emptier it is, the Higher it is Exalted; even so is it with these two men: The Former, like a light Ear, stands upright, saying, Oh God I thank thee, I am not as other men, or as this Publican, v. 11. Ecce superba iactantia, behold his proud boasting: But the Latter, like a Full Ear, stoops down, and cries, Oh God be Merciful. Nulla praetendit Merita, nullas adfertexcusationes, Alfons. Salmer. in loc. Tract. 32. a Sect 13. ad 17 sed se Peccatorem liberè confitetur, saith Salmeron, a jesuite: He pretends not Merits (as they of their Synagogue do) He extenuates not his sins (by making them Venial as he himself doth) but he freely confesseth them: Propitiationem petens, Ibid. per quam sibi appropinquare dignetur, crying for Mercy, by which only he might be esteemed worthy of approach amidst his Misery. In the same stream runs another, though otherwise a Papist, saying; Non allego Merita mea, quae nulla habeo, Lud. Granat. in loc. Concio 1. sed provoco ad misericordiam: I dare not plead my Merits, for they are altogether none, but I will urge thy Mercy, for that endureth for ever, and therefore I acknowledging my sin, Pardon, oh pardon mine iniquity, and be merciful unto me a Sinner. Doct. Whence note— That (even by the judgement of Papists) Mercy, not Merit, is the best of a Sinners Plea, in making suit against his sins. The wounded and distressed Beggar when he would have an Alms, doth not crack of his Country, he stands not on his Gentility, but rather he Opens his Sores, Lies in his Rags, deplores his lamentable estate, and by these he calls on the Passengers for pity; so should it be with the Sinner, who is full of Sin and Shame, whose sore runs and ceaseth not, who might even Roar with Disquietness of heart, because of the Increase of his iniquities; and what remains then save only Obtestations, Obsecrations, Importunate entreaties, grounded upon Grace, and all accompanied with an absolute disclaiming of all, saving only, The goodness of God. Be Merciful. As from the Sun, Diez▪ Lucitan. Summa Praedi. Tit. Misericord. Moon, and other of the Planets, (which are as it were the Eyes of the world,) as by the Aspect of them, so many good things grow, as Gold in the Earth, and Grass on it; yea, Gems, and jewels, Herbs and Flowers: So by Gods beholding us in Mercy, Diversa quaeque bona in animis gignentur, every good and perfect gift are begotten in, and gotten to our souls, which may bring Comfort to the Conscience, joy to the Heart, Solace to the Soul, and what can we do less, yea, or what else but cry, O God be merciful? And if this be so: Use. Come down then thou Crakeing Pharisee, and Boasting justiciary, who yet dost stand in it, That there is something in thee for which thou art worthy to be heard; If there be so, than I pray thee show it by these three ensuing signs, and then will I say, That thou art more worthy than Other men are, or then this Publican. First, if thou be'st Free, and not bound of Duty to do that which thou dost, then Boast. Secondly, if thou be'st able, Of thyself, and By thyself, to do what thou dost, then Boast. Thirdly, if when once thou hast done Well, thou never afterwards committest Evil, then Boast. But who can thus do? and therefore, Why Boastest thou thyself? or rather why with Fear, Shame and Sorrow smittest thou not thy Breast, and sayest not, O God be merciful? Surely, if I might be thought worthy to make a Precedent for them that have any Suit into the Court of Requests, I should cast his Purposes into this Mould, and bring it in, in this Manner, Be merciful: for as mercy is the inducement to be a suitor, so the main ground of my Petition shall be mercy, the substance of my request mercy, and the scope and conclusion, mercy; and then I shall not fear, but that mercy being my plea, mercy shall be my Portion; for God cannot but show mercy, where the Need of mercy is felt, where the Desire of mercy is unfeigned, and when the Suit of mercy is importunate. And therefore I amidst Popish Merit-mongers, who come with their works, Ex Congruo & Condigno; Tho. Aquin. 1 ma▪ 2. quaest. 114. Artio 3. Reynerius Summae sub Tit. Meritum cap. 5. Rhemists Annot. in Rom. 8.18. Annot. 5. for Price, Value, and Worth; and among our Hypocritical Professors, who also come with their Dista, stand off, For I am holier than thou; I, even I, come & stand between them both, praying for Christ's Propitiation, and saying: Oh God be merciful, for I am a sinner. Ecce condemnatio: Behold his damnatory sentence, Me a Sinner. Mark here, that he doth not say, I am one that sinneth, 3 ●a. 4 tae. as in the Concrete, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mihi Peccatori, Hugo Card. Alfons. Salmar. Gorran. in loc. joh. 9.34. Me a Sinner in the Abstract; yea, even such an one in deed and truth, as the Pharisees reputed the Blind man, joh. 9.34. Even a man wholly borne in sin. What, such a Sinner? how darest thou then to approach This Presence? With what face canst thou come into These Courts? Doth not the Scripture tell thee, That God heareth not Sinners? joh. 9.31. how much less Publicans, joh. 9.31. which are fit for Harlot's houses, Math. 21.31, Math. 21.31. then to be seen at Heaven Gates? For what thinkest thou, if Men will not cast Pearl before Swine, or cast Bread unto Dogs, Math. 7.6. will God then (think you) show mercy unto Sinners? Math. 15.26. Oh I verily believe, That though he will not cast them Pearls, yet they shall have Acorns; though he will not give them whole loaves, yet shall they taste of his crumbs: Math. 6.26. Math. 5.45. Psal. 147.9. For he that clothes the grass of the Field, Feeds the Ravens, Shines with his Sun on the Evil; Showers down his Rain on the Unjust: He (I verily believe) will also be merciful to me a Sinner; yea, and from this Humble Confession, I dare pronounce an Absolution; saying, Doct. in the holy Apostles words;— That if we acknowledge our sins, joh. 1.9. he is Faithful, and Just to for give us our sins, and to cleanse us from all our unrighteousness. Had this poor Penitent lived in Rome, or among the Romanists of old, he had not so soon had either justification or Absolution: Concil. Trid. Sess. 14. cap. 9 can. 13.14. Cassand, de Confess. Artic. 12. Tollet. Ies. Institut. l. 3. c. II. for besides his Contrition and Confession they would have had Satisfaction, not by a Grief only, or by Restitution, which we hold both laudable, lawful, yea, and necessary too; but such Satisfaction would they exact as, Ex proprijs & ad aqualstatem, ac per hoc juste & ex Condigno satisfacere possumus: As our owneact, whereby we may also satisfy according to the measure of equality, Bellar, lib. 4. de Poenit. c. 7. by the merit of condignity, as satisfying the justice of God's law violated. Oh such Satisfaction who can make? surely no man, which though we cannot do, yet let us not cease to confess humbly, and pray hearty: O God be merciful to me a Sinner. S. Gregory was of the mind, Greg. Moral. 26. that, Apud aures Dei vox valida devota confessio est: A lowly Confession was a loud Petition in God's ears. Gen. 18.27. Abraham confessed, I am but Dust and Ashes, Gen. 18.27. Now saith one: As Ashes do preserve and keep in fire, so doth an Humble Confession assure Favour. You see that The lower the Pit, the sweeter the water; and be we also assured, That the lowlyer the Sinner, the more loving our Saviour. Psal 32.5. David did but say, I will confess my sinner, and hearken what is said further, Thou forgavest me the punishment of my sin. Lo here, Nondum pronunciat, sed solum promittit, & Deus iam dimittit: Cassiod in loc. As yet he doth not confess but he saith, I will confess, and yet God forgives: Nondum est vox in Ore ut Confessionem exaudiat Homo, sed & Deus audit: As yet what he means in his mind, is not come to his mouth, but before his confession is heard of men, his petition is granted of God. An other pattern of his readiness herein have we in the Parabel of the Prodigal, Luke 15.18. wherein you can no sooner hear the son; saying, Ego surgam, I will arise, but you may also see, that Pater Surgit, the father doth arise: notably figuring unto us how gracious the Lord is, and how ready to forgive: oh blessed soul wherein Mercy and Truth so meet together and kisseth each other; for here is Truth in the Son, and therefore the Father meets him with Mercy. Ver. 20. Nay if you note that which is recorded ver. 20. you cannot but say with S. Bernard: Non pari ubertate fluunt Amans & Amor; S. Bern. in Cant. Ser. 8. Sponsus & Sponsa; Creator & Creatura; non magis quám Sitiens & Fons: that as there is great difference between the flowing of the Ocean, and of a little River, and there is great odds between that which the thirsty man drinks, and that which the fountain hath to give him; so is there between the creature loving God, and God who is love itself: come therefore and let us all stoop in humility, and he will raise us in Mercy, let us confess that we are Sinners, and he will surely raise us up a Saviour. A Sinner? who confesseth not this? and if This be enough, who hopes not to be a Saint? yea, but I will say of the Confession of our times as S. james did of Petitioning in his time; jam. 4.2. Ye Confess, but ye Confess amiss; you say for the general That you are Sinners, but you cannot abide to say, where in Particulars; oh those Pierce, and Dart Deep. That all have erred and strayed like lost Sheep, the whole congregation will confess; yea, but if the Minister shall say wherein, as naming the people's Simplicity, or Sensuality; their Envy, or Ignorance; their Pride, or Covetuousnesse; you would be ready to say, That That were too much; yea, That some hold unnecessary, since Auricular Confession grew out of date; which manner of confession, the Popish Priests made a Bawd to their own lust; (as if because that is not required that we make confession of our sins who cannot help us, we might conceal them from God before whom our consciences may accuse us) but hearken to the Wiseman's sentence, Pro. 28.13. which me thinks is heavy: He that Hideth his Sins shall not prosper; Aug de Verbit Dom. Ser. 36. come. 10. but he that Confesseth and Forsaketh them shall have Mercy. Dum Agnoscit Reus, Ignoscit Deus, Whilst the Guilty Confesseth, the God of Mercy pardoneth. Yea, S. Bernlin speculo Monachi. but than it must be on good conditions too, for 'tis not every Confession that will bring Remission. Know you therefore that the conditions of this present Obligation is such▪ that if it be, 1. Fair. 2. Feeling. 3. Free. 4. Full. Then it is a well-conditioned-confession indeed. First, I say it must be Fair, that is, Pura & Simplici Intentions, Bern. ubi supra. Ludol. de Sax. de vita Christi pars 1ma. cap. 41. with a pure and simple intention. Teipsum ostendens, non Alios: Showing of Shrifting thyself rather than others. Secondly, it must be Feeling: that is, such an one as ariseth out of either the weight or wickedness of our sins, in the feeling of either of which, we are forced to confess with Tears, That they are weighty, and wearisome. Thirdly, it must be Free, not Forced or Constrained, either by Man's Laws, or God's judgements, as they that by Plague or, Penury, by Sickness or Sting of an evil conscience, have had their sins extorted from them. Greg. Epist. lib. 5. cap. 44. Indictib. 14. fol. 393. No saith S. Gregory, Confessio extortafacit crimen, acknowledgement enforced proves faulty, 'tis not Freewill offering, and therefore not regarded, nor rewarded. Fourthly, it must be Full, not up to the Lips alone, but full to the very Heart, which consists not of a particularising of some of our faults, or culling out of our chief transgressions, with Terms of General acknowledgement, but even with a Ripping up of the Specialties: Psal. 51. 4. 1 Tim. 1.13. saying with David, This evil huae I done: With Paul, I was a Persecutor, a Blasphemer, an Oppressor. Oh, better were it that we did even set our sins in Order by an Humble Confession, then suffer God to set them in Order by a dreadful remuneration, Psal. 50. 21. Bernard. come therefore and let us take the counsel of Mellifluous Bernard, which is this: 1. Vide unde veneris, & Erubesce: 2. Vbies, & Ingemisce: 3. Quòvadis & Contremisce. First, look from whence thou art, and be Ashamed. Secondly, where thou art, and be Grieved. Thirdly, whither thou must, and be Terrified. These be the Paths of a Penitent, which will no longer live like a Publican: like a notable and notorious Sinner, but like an holy and religious Saint. But doth my Publican confess, Use 1 and plainly say, That he is a Sinner, Oh where then shall appear those that are as notably notorious as He, and yet are found either to Conceal, or to Excuse, or to Extenuate, or to deny; or, which is worst of all, to defend their sins? Of any of which, if any that hear me this day be Guilty, I beseech them in Christ's steed, that as they hope for Absolution, so they would come to Confession: For hereby you shall. Bring Glory to God. 2. Confusion to Satan: 3. And Peace to your own Souls. Come we then to God's house right early, and right humbly, and when we pray, let us show rather Vulnera, then Munera, our wounds, than our worth; our Misery, than our Bravery, our Rags then our Robes: for which though the World condemns us for Puritans, yet if Christ doth commend us for Penitents it matters not much; for hereby we shall have Glory after our Shame, when as they shall be ashamed of their glory. Let us remember once again what we are, even Stewards, and let us not forget, That we must render an Account of our Stewardship: Isodor. Sum. cap. 14. Codex ergo Rationum conscribendus est; It were well therefore that a count-book were kept, Hic codex conscientia nostra est, etc. and this book is our Conscience, wherein our sins both great and small should be written, that there they may be viewed, and being viewed they may be confessed, and being confessed they may be lamented, and being lamented they may be pardoned, and being pardoned, we may be Everlastingly comforted: All which that we may have, let us take to us this Peerless Pattern, and with him come unto God. 1. In Fear, standing a fare off: 2. With Shame, Not lifting up our Eyes to heaven: 3. With Sorrow, Smiting our Breasts: 4. With Confession and Petition, Saying, O God be merciful to me a sinner. And the Though our sins were as red as scarlet, Isay 1.18. they shall be as Wool; though they were as crimson, they shall be made as white as snow. For we shall be cleansed with his Blood, arrayed with his Garments, graced with his Virtues, and glorified for his Names sake. All which holy Father, grant unto us in jesus Christ: To whom with Thee and the Holy Spirit be rendered and ascribed all Honour and Glory, Power and Praise, for ever and for evermore, Amen, Amen, Amen. The Doctrines contained in the two foregoing SERMONS. Sermon I. Doct. 1. With what reverence and fear, Sinners should approach God's presence. Pag 6. Doct. 2. It is indeed a good sign for a sinner, or rather of a Saint, to be abashed and ashamed. Pag. 9 Doct. 3. What a sweet sacrifice a sorrowful soul is. Pag. 15. Sermon II. Doct. 1. IN all crosses and calamities, distresses and miseries whither to fly, even to God only in Christ alone for comfort. Page 17 Doct. 2. That mercy, not merit, is the best of a Sinners plea, in making suit against his sins. Pag. 22. Doct. 3. That if we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all our unrighteousness. Pag. 24. FINIS.