IT is euident, that some seeme iust, and are so, as Noah: Gen. 6.9. Others neither seeme nor are so, as those in Isaiahs time. Isay. 5.11. Some againe seeme to bee righteous, but are not so, as the High Priests and Scribes. Luke 20.20. Others againe seeme not to be iust, and yet are so, as the humble in Iohs time. Iob 12.4. Of the two last speaketh this Parable, vnder 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 Iusticiari­os Graphisè perstringit, miseros verò & abiectos Peccatores paeni­tentiam agentes mirifice erigit: Vnder whose person hee doth curiously paint out the proud Iusticiarie, and no lesse admi­rably raise vp the humble and abased sinner repenting and a­mending: yea, see here our Sauiour resisting the former, but giuing grace to the latter, verse 14. whom he here brings in, first, standing a farre off; secondly, not daring to looke vp; third­ly, smiting his breast; fourthly, confessing his misery, and Petiti­oning Gods Mercy. In whom behold, the very picture of a true Penitent, who being truely 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 deede. But as Christ said [Page 2]to his beloued Disciple. Iohn 19.27. Diuisio. Behold thy Mother: so I now say to you my beloued brethren, Behold the Man.

• 1 First, Standing a farre off: Ecce timor, behold his feare.
• 2 Secondly, Not lifting vp his eyes: Ecce pudor, behold his shame.
• 3 Thirdly, Smiting his Breast: Ecce dolor, behold his sor­row.
• 4 Fourthly, Saying, God be mercifull, &c. Ecce vera con­fessio, behold a true and humble confession: yea looke on him againe, and you shall plainely perceiue:
  • 1 First, Feare in his Conscience, for Hee stood a farre off, as knowing his Filthinesse.
  • 2 Secondly, Shame in his face, for Hee would not looke vp, as confessing his Ʋnworthinesse.
  • 3 Thirdly, Sorrow in his heart, for Hee smote his Breast, as shewing his Pensiuenesse.
  • 4 Fourthly, Confessing with his mouth, for he said He was a Sinner, euen laden with Miserablenesse.

These foure, oh how seemely are they in a Sinner that meanes to be a Saint. Sure mee thinkes they are like vnto those foure Heads of the Riuer that ranne in Eden, Gen. 2.10. which much refreshed the Earth: or I may compare them to those foure Pillars in the Tabernacle, Exod. 36.36. which much strengthened it; or I may liken them to those foure Rowes of Stones in Arons Breast, Exod. 39.10. which much adorned it: Euen so surely, these foure gifts of Grace, doe as much refresh, strengthen, and a­dorne those that haue them. Come then and let vs in Gods name and feare doe as he did, euen stand a farre off. Ecce ti­mor, Behold his feare.

It is obseruable that there are two things which make vn­willingnesse of approach of one to the other.

• The first is greatnesse without.
• The second is guiltinesse within:

• For the former,
  Psal. 77.13.
  whoso great a God as our God?
• For the latter, whoso guiltie as a Publicane?

A man odious to the Iewes, because that office of Tole­gatherings was an instrument and monument of their sub­iection [Page 3]to the Romanes, held of the Iewes for the vildest that euer liued, and so accordingly packt and parralelled, euen 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 Aestiuale: de sanctis in fest. Mat. Tom. 7. fol. 138. vel publicèsceleri­bus foedatur: hauing eaten shame, he drinkes after it; nay, some straining the word beyond the Grammaticall sence, Publicanum De­ctorem scilicet foenoris & aua­ritia. Iniquum rapacem, exa­ctorem, furem & desperatum. Peccatorē fuisse inquit Chrysolo­gus. 06 Ser. 28. Telonium, siue Domus Telona­ria erat, in qua vectigalia colli­gebant & [...]it ve­rè officina frau­dem & Rapi­narum erat. The­odoricus infest. S. Mat. Tom. 3. pag. 536. say by way of Aggrauation, that it is, Publicanus, quasi publi­cus canis; one who was gaping with his mouth, greedie in his heart, and griping with his hand; searching diligently, toleing deepely, and taking vnmercifully whatsoeuer was vn­customed among the Iewes. Of all which it may seeme, this my Publican was guiltie, and that made him in the Temple, Stare, imo Distare, to stand; yea, and to keepe his distance too, standing a farre off, but why a farre off? euen for Feare: Whence may it please you to learne by his example, With what Reuerence and Feare Sinners should approach Gods San­ctuarie.

If men were but once as throughly awaked from their sinnes, as Iacob was from his sleepe, Gen. 28.16. they would surely doe, as Salomon saith, Take heede to their feete when they enter into the house of God. For verily (saith Iacob) The Lord is in this place, and I knew not of it; but when he perceiued that it was so indeede, what did he? Timuit ita (que), therefore hee was afraid and said; How fearefull is this place? Doct. it is none other but the house of God and Gate of heauen, 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 feare­full place, to which the Saints on earth resort, which An­gels in heauen frequent, yea which the Lord himselfe, that is both Lord of heauen and earth doth dignifie with his owne holy presence, and assistance in the publique sacred duty which is performed by the congregation of the faithfull.

Is it then any maruell that this Publican stands a farre off? or that we sinners come not neere but with Feare? If men would but duely consider in how glorious a manner God is present in all his Ordinances, as in Preaching, Hearing, [Page 4]Praying, and administring of the Sacraments; or if they would but seriously call to minde, how true he is of his word, how sweet in his promises, how terrible in his threats, could they then say lesse then Peter did? Luke [...].8. Lord goe from me for I am a sinfull man; or doe lesse then Dauid did, Euen in feare wor­ship towards his holy Tabernacle? or rather with my Publican, Stand a farre off? Psal. 5.7.

But should we doe so? Vse 1 Oh then all yee that drop into the Church for by-respects, or driue hard into the Church with­out any respect▪ Eccles. 4.17. Exod 3.3. take heede to your feete, put off your shooes, come yee more reuerently and religiously affected then many of you come; for Terribilis planè locus, it is surely a fearefull place. No Place of Princes, Theodoret in Exod. 3 3. no Pallace of earthly Potentates can be compared vnto it. It exceedes the Senators Seate, or Aha­shuerohs Court, Hester 4.2. into neither of which any might enter, but with regard and reuerence. None cloathed in Sack-cloath might appeare in the latter, and if there were no admittance for such course Habits, doe we thinke to haue here accep­tance with such Conscienceles hearts? No, no, if thither they might not come with such bare suits, then much lesse hi­ther may not you come with such bad soules. Here is no roome for such as come with crooked feete, 1 deafe eares, and vn­circumcised hearts. Ezech. 44.7. Indeede I cannot deny, but hither yee come in as great abundance, 2 as the Iewes did in Ezechiels daies, 3 but whether for the better or the worse, as the Corinthi­ans in S. Pauls time, Ezech. 33.33. 1 Cor. 11. that I much doubt and feare: for some come with vncleane feete, that is, without decencie and reue­rence; yea, 1 I had almost said, without manners or man­hood, but to these I will say no more then either the Wise man warrants me, Take heed to thy feete; or then our Saui­our admonisheth, Eccles 4.17. Iohn 13.10. wash your feete.

2 Againe, others come with Deafe eares, euen Adders eares, which will not heare the Charmer, Psal. 58.4.5. Acts 17.21. charme hee neuer so wisely. These are of the Athenian breede, All for newes, so that if the Minister out of his store bring not euery day new things, he were as good say nothing, and indeede as good nothing, as neuer the neere; for what fruit comes to itching eares, but [Page 5]scratching or clawing Doctrines, which where it abounds, in the end it will proue but a soare, if not a wound, and where then is your Feare!

3 Lastly, a third sort come, but it is with vncircumcised hearts, not resolued to obey, but speake wee first, what; se­condly, when; thirdly, how we will, euen first, the Word; secondly, in season; thirdly, purely; yet for all this, how ma­ny alas are found as Israel was, euen stained with their owne workes, and going a whoring after their owne inuentions? Psal. 106.39. so that now many are broken out into the Iewes outrage, and plainely say to their Preachers as they did to their Pro­phets: The word that THOV hast spoken vnto vs in the name of the Lord, we will not heare it, Ier. 44▪ 16.17. but we will doe whatsoeuer goeth out of our owne mouthes: but to all such I will say, they are Publicans, and being so, I would for their owne sakes, that they did know their Place, and I wish them for their owne soules sake, that they would keepe their distance, and stand a farre off.

All which though I speake to Publicans and Sinners, Vse 2 yet herein I will not omit a word of comfort to them that de­sire to bee Saints, who either are afraide to come, or that come in feare, for the comfort of such I say, Stand not too long a farre off, for if thou beest laden, Mat. 11.29. Iohn 7.37. Iohn 13.5. Mat. 25.34. come and bee eased; if thirsty, come and be refreshed; if vncleane, come and be washed; if seeming to be forsaken, yet come, and be recci­ued: Oh come and make no long tarrying, but come to him as thou seest him comming to thee, Cant. 2.8.9. euen leaping on the Mountaines, and skipping on the hils, like a Roe or young Hart; that is, with ioy, speede, and great hast.

Oh but I am afraide— No matter, Ob. for if Feare like a Needle make its Entrance; Sol. beleeue it for certaine that Loue like a Thread will haue its Continuance: and there­fore for my part, I will neuer be so much afraide of the fearefull that stand a far off, though he be as bad as a Publican, as of him that is Audatious, and approcheth neere though he be as Strickt as a Pharisee; for to speake the truth that Faith is not, nor can be firme, that is not accompanied with Feare; [Page 6]yea, Tunc sides solida est, quando casto amori Diuinitatis adhibe­tur timor: [...]assiodor. in Psal. 5.7. Then indeed is faith sound, when vnto thy chast Loue of the Deity thou addest feare, euen feare of presuming, for This; 1 Iohn 4.18. Perfect loue casteth forth. Oh then approach and draw neere thou fearefull soule, and heare what thy Sauiour saith, attend to the things which belong to thy peace; for God speaketh peace unto his people, Psal. 85.8. and ioy to his Saints, that they turne not againe: Be not therefore ouer-much dismayed with any feare, Luke 16.20. Iob 2.7. for though thou beeft as full of sinnes as Lazarus was of soares, or Iob of blaines and botches, yet come vnto him with feare, and kisse him with reuerence, and he will surely embrace thee on euery side, and make thee to sit with his Saints in Glory and great ioy. But I will no longer bur­then you with his feare, but will rather now discouer his shame, which was such as that he would not lift vp his eyes to Heauen. Ecco pudor, behold his shame.

Pars secunda. Sinne is obserued to bring vpon man three mischiefes: first, infamy on his name: secondly, strangnes with his God, third­ly, weakenes of his faith to looke vp; the last of these we may see in this mans eyes, with which hee would not so much as looke vp. Beda Glos. ord. & Hug. Card. in loc. Sicut humilis non audet appropinquare vt deus appropin­quet, ita non aspicit vt aspiciatur: As an humble man dares not draw neere to God, that God may draw neere to him: so nei­ther dares he looke vp vnto God that God may looke downe on him.

But why would he not looke vp vnto heauen?

Quiase attendebat, Quest. et se ita attendebat; vt primò sibi displiceret, et sic Deo placeret: Answ. That he might behold himselfe, yea & that so intentiuely behold himself as that he might be so through­ly displeased with himselfe, 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 Sauiour.

The Comicke could say, Malè sibi conscius non audet rectè intueri alios: A theefe dare not directly looke an honest man in the face, much lesse dare this Publican looke vp vnto God. Ecce pudor, behold his shame.

And it is indeed a good signe for a Sinner, or rather of a Saint, to be abashed and ashamed. Doct. Ecce pudor, behold his shame.

Diogenes could tell the yong man that blushed, that it was vertues colour: Tullie tels vs, Diogen. apud Diog. Laer. lib. Cicero de Orat. Quint. lib. 12. Declamat. 12. Chrys. sup. Ma [...] Hom. 33. that it is the Gardian of all the Vertues; and Quintillian writes it, the Mother of Modestie, The Gardian of Vertue, and Mistrisse of Innocencie: yea, and that golden mouthed Father cals it, Fraenum vitiorum, the re­strainer of vices; yea, and note the Penitents of old, and see them approaching Gods presence, Confounded and ashamed, so Ezra; with Open shame, so Daniel; Standing at Christs feete, Ezra 9 6. Dan. 9.7. Luke 7.38. Dyonis. Carth. in loc. and behinde him, so the woman that was a sinner: Considerando enim peccatorum suorum enormitatem in tantum contempserint se­ipsos, &c. for considering the enormiousnesse of their sinnes, so despised themselues, as that they thought themselues in no wise worthy of approaching Gods presence, no not so much as to fall downe at his foot-stoole, much lesse to looke him in the face.

And if this be so, Ʋse. I wonder then with what face some can approach Gods presence, who neuer yet shewed their feare of sinne, nor shame for it, and yet thinke that they may lift vp their heads so high as heauen in selfe, yea vnto the God of heauen himselfe: yea though their sinnes be in number, as the sands; in nature, as a menstruous cloath; in weight, as stones, lead, or iron, yet can they carry them away as lightly on their soules as Sampson did the Gates of Azza, Iudg. 16.3. on his shoulders, and thinke it no burthen, much lesse count it any shame. Men can now a daies be as proud as Pharaoh, as drunken as Balthasar, as couetous as Nabal, as prophane as Esau, as adulterous as Zimri and Cosbie; and yet are they a­shamed? no surely, as Ieremy said to the Iewes, Ier. 6.15. so I feare mee may I say to some Christians, They are not ashamed: for it they were, then would they not giue their foule sinnes such fine names as some doe, or as one sayes, they would not die their course cloath in such fine colours, palliateing their sins, that they may still keepe them and commit them. No, no, if shame had but its seate, then would they not make their Oathes, the Gentlemans Armes, Blasphemies their ordina­rie speeches, Pride their handsomnesse, Drunkennesse their good-fellowship, Prodigalitie their bounty, and Adultery [Page 8]but a tricke of youth, Aug. Confes. dib. 2. cap. 6. Senec. Epist. 45. which the holy Fathers, nay which is more, euen heathen Philosophers doe euen reproue most sharpely, yea and what it differs from the calling of euill good, or good euill, which carrieth with it such an heauy curse Esay. 5.20. Esay. 5.20. surely I cannot tell. And sure I am that whilst we so looke vp, God will very hardly looke downe. For if I regard wickednes in my heart, Psal. 66.18. the Lord will not heare my prayers, saith Dauid.

It is obserueable of the Peacocke, that in beholding his plume of feathers he swels and waxeth proud, Plin. Nat. Hist. parts. 1. lib. 10. Cap 20. but looking on his feete, he is abashed and ashamed. So me thinkes should it be with Man who reioyceth in ought he enioyeth so much as to make him proud. Oh but looke downe a little, behold but the foulenesse of thy feete, or rather consider the filthi­nesse of thy affections, and then tell me whether thou canst looke vp without shame. But now least I should seeme to glory in any ones wsnt of this shame, let me thus breifely passe ouer this subiect, and bring before you this Publicans sorrow also, which seemes to be such as that most passionate­ly he smites his breast. Ecce Dolor, behold his Sorrow.

Perge Publicane, Pars. tertia incaepto opere, vrge et Iusta, sayth an ancient Predicant: Tho. de Trugilla post. Dominic. 10 post Penticost, Tom. 1 fol. 553 554.555. Goe on thou humble sinner hauing begun so good a worke, vrge it, be instant, and neuer cease till thou hast perfected what is begunne, for anon heauen will hastily bow downe to thee, or rather, the God of heauen wil bow the heauens, come downe, and helpe thee. Percutit pectus, quasi icti­bus illud è somno surgere et euigilare faciebat, Osorius ex Theo­philect. Domi­nic. 10. post Pen­tecost. Tom. 2. pag 378. that is Theophi­lacts conceit, that euen as a Cocke rouseth himselfe by clap­ping his wings, and makes himselfe fit for crowing: so doth this man, by smiteing himselfe, make himselfe fit for crying. But leauing these conceits, let vs see the true sence of this Act.

Some interpret it to be a beginning of his Repentance or contrition of heart for sinnes past, Alfonsus Salm. in Parab. tract. 32 à Sect 13 ad 17. pag. 260. &c. [...] quarto. Aug. an Psal. 51. obiter. so Salmeron: others hold it to be Obtritio cordis, a bruiseing of the heart, so S. Austine: beyond all these I preferre such as vnderstand it For a signe of an humble spirit, and contrite heart, for his sinnes committed: Re­proucing it, for that it had beene the well and pit, roote, and [Page 9]originall, yea, the very smoke of all euill, and therefore He smites it.

As a Tree that is well rooted in the earth, if it be grubd vp, it will cast vp the earth that is round about it: so Sinne that is deepely rooted in the heart, when a man would plucke it vp, Cor commotum & afflictum relinquere dobet, Stella in loc. it ought to leaue behinde it an astonished and an afflicted heart.

I remember what I haue read of Thesius that Athenian King, who causing his owne wife and children to be mischie­ously murdered, cryed out to the Executioner: Stella ex Plut. de Thaeseo & Romulo. Hist. 1.3. Percute, Per­cute ictu valido pectus illud. &c. Smite, oh Smite, and that with a heauy stroake, that heart that hatcheth in it such mis­chiefes; wound it, but slay it not at an instant, for hearts so conscious of mischiefe, must not be put to sodaine death but ought rather to be brought vnto it by degrees, or rather di­uersities of paines. And euen thus dealt this dolefull Publi­can with his sinfull 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 sinne and iniquitie; euen euill thoughts, Mur­thers, Fornications, Thefts, false testimonies, Slanders, Mat. 15.19. &c. of all, or most of which, this man being in all likelihood guilty, He therefore smites his Breast. Ecce dolor: behold his Sorrow, and learne from it; Doct. What a sweet Sacrifice a Sorrow­full Soule 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, Prouer. 18.14. Bruised, Isay. 42.3. Rent, Iob. 2.13. Poore, Mat. 5.3. Pricked, Acts. 2.37. oh such an heart is The Sacrifice of Sacrifices, who so hath it, The Lord is neere vnto them, Psal. 34.18. The Lord will heale them, and binde them vp, Psal. 147.3. The Lord will looke vpon them, Isay 66.2. The Lord will reuiue them, and giue life vnto them, Isay. 57.15. And hence it is that the Penitents of old are for the most part brought in, not onely hauing Sorrow, 2. Sam. 24.6. [...] but euen Indignati­on and Reuenge: 2. Sam. 14.10. See Dauid once Touched in heart, Psal. 73.22. another time Smitten in heart, a third time Be-fooleing, Cant. 5.4. and Be-Beasting him­selfe, yea, behold The Spouse Fretting, Ephraim Smitting; Ier. 31.19. and [Page 10] Iob Abborring himselfe, ob. 42.6. heere is their Iudignation; yea, but be­hold their Reuenge also: Sinne which before Repentance came was so Deare vnto them as that they could not endure so much as Reproofe for it, comes now to be Reuenged, and that of Themselues, yea, and On Themselues too: which thing the Apostle doth in many places sweetely set out, by Beating downe 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 lookes for nothing but for a Clubbe, 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 shewes the vindictiue minde, and Reuengefull spirit which is in a Saint, that hath beene a Sinner: in whom when God hath once entred That Crucifying Naile into his Side, Ier. 23.29. he will take the Hammer of the Law and driue it in fur­ther, and hammer it euen to the very Head, charging it with its Dulnesse, Deafenesse and Stupidity, yea, and rateing & ratling it vp for its Blockish beastlinesse, 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 testifie the truth of his contrition, as if he had been from top to toe couered with the garment of humility.

But alas poore soule why art thou so cast downe, or why art thou so disquieted for thy Sinnes, Ʋse 1 as if there were no hope in thy Sauiour? Oh feare not, neither be dismaied; for the fierce indignation that thou now shewest on thy selfe, shall surely turne away Gods fiery Indignation from thy soule: and therefore possesse thy soule in patience, stay a little while for God, as well as he hath staid a long while for thee, and behold anon he commeth; he commeth with a recompence of his seeming slackenesse, and will for thy beating on thy breast fall on thy Necke, Luk 15.20. Cant. 1.1. for thy Crucifying thy Selfe, euen Kisse thee [Page 11]with the kisses of his Lippe: for the Renting of thy cloathes, clothe thee with the best Robes: for thy Fasting, feast thee with the Fat Calfe; and for thy heauy sorrowing, hee will giue an Hearty Reioycing, 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 vnto thee one of the Lords Songs in this strange Land.

Oh, but I am not So Smitten, that is my Griefe, Ob. neither can I So Sorrow, that is my Sorrow.

Why if not So, euen So as thou Shouldest, yet doe So, Sol. euen So as thou canst; so as thou dost it in some measure, doubt not, nor be dismaied, but God that hath begun that good worke in thee, will surely adde to thy stature, encrease thy store, and perfect his good worke begunne in thee. If there be but a Graine of this Grace in thee, know thou thy selfe wonder­fully Graced, for one Graine, of what sort soeuer it bee, is as truely Seed, as a Bushel; and one Grace is as verily Grace as if thou hadst them in that measure as they that haue them Pressed downe, Shaken together, and Running ouer. As therefore the Spirit spake in Pauls Buffetings without, and Fightings within, My Grace is sufficient for thee, Cor. 12.9. for my Power shall be made manifest by thy Weakenesse: so I say to Thee; that thou hast Grace, oh glorie, and reioyce in That; as for the Measure let that alone till the Growing time; for though the Winter be now, yet assure thy selfe the Spring will come, wherein the Sunne of Righteousnesse shall rise in thy Heart, and vnthawe thy Frozen Soule, sending out the Oyle that shall supple thy brui­sed conscience, and pouring out the Wine that shall Lighten thy sorrowfull heart, and make thee glad aboue all thy Fellowes, yea, aboue thy Condemners and Contemners, nay, aboue That Pharisee that points thee out for This so vilde a Publican. Why therefore as though we were cast out, should we be so much cast downe? Oh let vs not feare, for, Aretius in 2 Cor. 12.9. Si non ex Toto exaudia­mur, exaudimur tamen Sic, vt Consolationem habeamus ex ratio­ne consilij Deie If we be not heard in All, let vs not be dismay­ed, as if we should not be heard at All; for though hee heares vs not at our pleasure, he will doe it at his leasure, when as [Page 12]wee shall surely haue comfort enough, as is well seene in the secret of his Counsell; And therefore for That measure of sor­row which thou hast, be therwith content; and then God will adde to thy stature, and make thee at the last, euen To weepe bitterly with Peter, and To wash thy Bed, and water thy Couch with Dauid; Math. 26.75. Psal. 6.6. Psal. 119.136. yea, Gush out Riuers of water, with which thou shalt so rinse thy Heart, and cleanse thy Soule, as thou shalt in the Purity thereof be so blessed as to See God, Math. 5.8. and so happy as to say vnto him, O God be mercifull vnto me a Sinner.

But I aske once more: Vse 2 Is a sorrowfull Soule such a sweet Sa­crifice? Be not yee then deceiued who say, We Repent; and yet the time is to come that euer you truely sorrowed.

One saith wittily, That some men deale with their sinnes, as corrupt Courts doe with their Informers; or as the Popes doe with their Stewes. The one whereof because they bring Many Sackes to their Milles; and the other, because they bring Great reuenewes to their coffars, likes them well enough; tho they know them to be both Base and Beastly: So doe the Vn­godly and Impenitent deale with their sinnes, which they will not leaue, but rather loue and cherish till death doth them depart, and all because they bring either Pleasure, or Profit, Honour or Exaltation: Nay, obserue some sinners, and you shall finde them, that when they are galled or grie­ued for their sins, either by Checke of Conscience, or by Plaine Reproofe out of the Word, or by some Affliction or Iudgement, yet will they not Leaue them off, but as Beggars doc by their Soares, so will they deale by their sinnes: The former will not be Quite healed, because with a Little smart they get some Ease, and liue in Idlenesse, yea, and haue by it Almes to their Aduantage, and therefore they cannot endure the Chirurgi­an that will quite recouer them: So is it with these kinde of Sinners, who cannot endure The Balme of Gilead, nor yet the Physitian there; because the one by his Skill, the other by its Healing Power, would make them whole euery whit; But that is not for their Profit, and therefore it the Physitian shall bring a Purging Pill of Reproofe to cleanse them, it will not downe, it cannot be endured: Sweet words they thinke will [Page 13]rather heale their corrupt soares, and if by any but by Them you striue to bring them to this degree of Sorrow, as to make them to Smite their Breasts, you shall perhaps be Smitten on your Backes; if not so, (for feare of the Law) I am sure you shall haue (without loue to the Gospell) Ieremiahs portion, Ier. 18 18. Gal. 4.16. which was, To be smitten with the Tongue. The galled Gala­thians will repute you Enimies. Gal. 4.16. The Amazed and Doubting Iewes will account you Full of New wine, Acts 2.13.15. Acts. 2.13.15. and euery Talkatiue Tertullus, though he be no Orator, wilbe telling it out, that you are Pestilent Fellowes, Mouers to Sedition, Acts. 24.1.2.3.4.5.6. Acts 24.1.2.3.4.5.6.

But oh I beseech you greeue not the Spirit, by which yee are sealed, and by whom we are sent to speake the Truth, The whole Truth, and nothing but the Truth, as we shall answere at our masters appearing, and if you doe otherwise, yea, the very contrary, know you that all the Sorrow you shew either by deiected Countenances, or by lifted vp eyes, or by Holding vp the Hands, or by Bowed Knees, or Beating the Breast, or Crying Lord haue mercy vpon vs, all these things will not serue to make vp true Repentance, such as will bring Remission and Forgiuenesse. Come therefore I beseech you, and learne with Humility and Patience, what this Sorrowfull soule is, which is so sweet a Sacrifice: It is a Soule full of sence and feeling, tender of euery spot of corruption that cleaues vnto it, at which it quickely stirres, and checkes, and if it slippes, through the frailty of Nature, it grieues and laments, wrings and woes, as being wreched and miserable, blinde and naked, without Christ Iesus be his Deliuerer. Get wee then such Hearts, such Breasts as These, and then feare nothing, but that our comming shalbe wel-commed, & our crying heard, if we doe, with my Publicans mouth and mind, humbly confesse that we are in Misery, and haue neede of Mercy, and therefore cry, O God be Mercifull, &c. Ecce vera Confessio, Behold his true confession, which is the fourth limbe of my Text, of which in the next Sermon you shall (by Gods grace) haue the fruit.

THE things contained in the former words were:

• 1. His Feare:
• 2. His Shame:
• 3. His Sorrow.

But now that Feare is past, 1.2. that Shame is discouered, 3 & that Sorrow could not be hid: but had I thought That all had beene so whole as that none of vs had needed the Physitian, I would haue spared my paines, and neuer called the Righteous, but onely Sinners to repentance: Yet let him that is without sinne cast the first stone at me, and then will I leaue preaching to Them, and onely pray for My Selfe; Oh God be Mercifull to MEE a Sinner.

But sith it cannot be denyed, That we are all sinners. I heartily beseech you with patience to heed with your hearts what he saith with his mouth, and confesseth with his tongue, saying;— Oh God be Mercifull to me. A Sinner. Which is the fourth and last generall part of my Text, Pars quarta. with which I will end in as due time as possibly I can.

I reade none almost weighing these words, but that they [Page 16]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 Ver­ball, but as Vertuall.

I remember that Plato, Plato. that Prince of Philosophers adui­seth, That in Speaking wee should looke vnto Three things: 1

• 1. Ad quem loquimur: 2.3.
• 2. Quid loquimur:
• 3. Quàm multa loquimur:

First, 1.2.3. to Whom we speake: Secondly, What we say: Thirdly, That our words be few. All which as they are praise-worthy in an Orator, so in an Humble, Deuout, and Zealous Petitio­ner: and conceiue you heere how prettily they are compri­sed in these words, O God be mercifull, &c.

Some conceiue this part of my Text to be A Song, D. Boyses Post. in Domine 11. post Trin. which if any grant, they must thinke withall that it will beare but a Dolefull Dittie: For though the first Note be raysed so high as to him that is aboue all Note, 1 God.

2 Yet the second hath a more temperate stop, moued to a Meane, euen Be mercifull.

3 And as for the third, all men will hold it to haue but an heany Touch, fitted for the Base, Me a Sinner.

But I am now to Say, and not to Sing, yea, to present vnto you, a Man of Mourning, and not of Mirth, and therefore I must hang vp the Harpe on the Willow, and wish you once againe to behold the Man; and that

• 1. Confessing:
  1.2.3.
• 2. Petitioning:
• 3. Condemning.

1 First, behold him Confessing Gods greatnesse: as acknowledg­ing in one word, both His Kingdome, and Power, and Glory for euer and euer. Ecce Fides therein, behold his Faith. Ob God.

2 Secondly, behold him Petitioning Gods goodnesse; as assu­ring himselfe, That that endureth yet daily: Ecce Petitio, there­in see his Petition; Be Mercifull.

3 Thirdly, behold him Condemning his owne wretchednesse, as knowing himselfe not onely Sinning, but euen Sinfull. Ec­ce Condemnatio, Behold his damnatorie Sentence against him­selfe, Mee a Sinner.

Prima pars.And now if we haue Faith, but euen as much as a Graine [Page 17]of Mustard-seed; then let vs behold His Faith, who though a Sinner; nay, which is more euen A Publican, yet is he so faith­full as to approach Gods presence, and to cry, O God. Ecce Fides, behold his Faith.

Ludouic. 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 farre off, and makest their heart thy habitation, of which my Publican being perfect­ly perswaded he comes (though a Sinner) into the sight of his and our Sauiour and cryes, 1. Cor. 6 19. Reuel. 3.10 Oh God, whence learne we.

In all Crosses and Calamities, Doct. Distresses and Miseries whither to flye, euen vnto God onely, in Christ alone, for Comfort.

Looke on Dauid in all his Troubles, euen when his Eni­mies oppressed him, when his Sinnes suppressed him, yea and when his Sorrowes could not almost be expressed of him, in al These whither went he? whither fled he? but euen vnto The Lord his God? He was so ignorant of any praying to Patri­arch or Prophet, to any Saint or Angell, as that when he was euen Swallowed vp with Sorrowes he said, Quis mihi in caelis praeter te? &c. Whom haue I in Heauen 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. &c. There is not in Heauen, neither can there be on Earth any creature that can content me for blessednes, but onely Thou Oh God: but what? None but God? what say you to The Holy Angells? why alas, They are but Ministring Spirits, Heb. 1.14. Heb. 1.14 in whom there is no helpe without Thee Oh God: They haue in­deede wrought wonders, but it hath beene 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 esteeme them as our rocke or portion, as it is plainely pointed out in holy Scripture, yea but if not vnto Angells in Heauen what say you then vnto Men and Other creatures on Earth? Surely for Them I may also say: Reuel▪ 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 [Page 18]to be put; as the word it selfe doth euidently and infinitely witnesse. Prou 3.5. Ier. 9.24.17.7. Yea and whither else should The Sinner flie? Is there any-where so pretious Balme as in Gilead; are there in any place such skilfull Physitians as There? are the Lame healed any where so soone as in The Poole of Bethesda: no. neither is there any hope of Helpe for a Sinner but in his onely Sauiour, to whom he must call, and on whom hee must cry; Oh God.

Which if it be so, Ʋse 1 learne yee then not to leane on Those Reeds of Aegypt, nor Staues of Rome, nor Pillars of Babylon, who say, That if thou beest smitten thou must flye to this Saint, or that Angell for Helpe and Saccour, which if we deny we shall pre­sently haue a Romish Colt for to kicke at vs with his Heele, and call it Grauem Haereticorum errorem, Mazarinus Iesu­it, in Psal. 51. Concio 125. fol. 250.251. in 4 [...]. A grieuous errour of He­retickes; and marke his reason, which is as Strong as True; for it is confirmed by the Councell of Coline held in the yeare 1549. vnder Adolphus Archbishop of that Prouince, so that if there it were to be found it must needs be sound. Yea, but what will you say if that Iesuit did but speake without booke? Vide Lauren. Surius. Tom. 4. à fol 833. ad 856. Sure I am, that if any credit may be giuen to a Car­thusian Collector of the Councells, euen to Laurentius Su­rius, hee hath not one word thereof in all their Decrees; yet he to grace his margent with a Councell, will needes coun­sell his Proselites, from them that neuer said it, That they should goe from their Creator to a Poore Creature: Oh, what are these but Doctors of Gentilisme? For among them you shall read of so many Gods, as that poore Atlas shoulders were not broad enough to beare them, Juuenal. in Satyr. as Neptune for Troy; Ʋenus for Cyprus; Minerua for Athens; Iuno for Carthage; Mars for Rome, &c. And hath not Rome now consecrated Oxen to S. Luke; Mazarinus vbi supra. fol. 126. the Pursse to S. Sythe; Horses to S. Loy; Teeth to S. Apolina; Swine to S. Anthony; the Throate to S. Basil? Yes, yes, Benedicti fon­tis. Secundum vsum Sarum. fol. 15 16. an. [...] 604. Letania Rom. in Com. Suffrag. fol. 85.86. it is euident, and which is much more Lamentable, euen their soules too, to no lesse then to some scores of Saints, as is apparant in their Romane Missals, and common Suffrages, with their Catechismes and bookes of Deuotion euery where to be seene, euen in English. But herein let them doe [Page 19]as it shall seeme good in thè eyes of His Holinesse of Rome; but as for Ʋs and Our Children, Oh come, let vs Worship and fall downe and Kneele (onely) before the Lord our maker, saying vnto him alone, Oh God.

But againe, if we must so doe, Vse 2 I maruell not a little at those that being in any straight or distresse, will presently runne to the Cunning woman of Endor with Saul, 1 Sam. 28.7.8 2 King 1.2.3. or to Baal-zebub the God of Ekron with Ahaziah; but take heed of such cour­ses for feare lest Gods holy Angels Meete with your Messen­gers, which shall assure you that you shall neuer either Pro­sper or Recouer: Nay, which is worse, let him take heed That God doth not set his face against him, Leuit. 20.7. and cut him off from his People. Oh therefore take heede of going from the God of Israel, to the Idol of Ekron, from Samuel in Ramoth, to the Witch of Endor, from the Riuers of Samaria to the Waters of Damascus, from God to the Diuell, for surely for such an hey­nous sin, God will bring an heauie Reuenge, and therefore with my Publican, rather cry, O God.

But in the last place let me hence admonish you of that which is vtterly a fault among some: that is, Vse 3 That they will neuer fall to their Prayers, vntill they fall into grieuous Extre­mities. Some if Heauinesse possesse them, they will get them into merry Company; yea, they will hang vp Care, and drinke downe Sorrow; All which when they haue done, they shall finde it doing them as much good, as cold water doth him that drinkes in the fit of his Burning Feauer: yea, euen as much comfort is there to the soule in such courses, as was from Dauids sweete Harpe, to Sauls vexing heart, which Eased him for a while, 1 Sam. 16.16.23. 1 Sam. 31.4.5. but afterwards tormented him euen to Death. These are but toyes, and can bring no solace to a troubled soule; for howsoeuer 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 vs, and that with so shrill a voyce as that the Deafest Adder shall heare it, and the merriest Companion shall say, that there is no way for the allaying of this spirit but one, euen by Going vnto the [Page 20]right Humbly, and by Calling on his Name most Earnestly, and saying, Oh God be mercifull.

Oh but there is in me such Dulnesse of Flesh, Ob. and Heaui­nesse of Spirit, there is such Vanity and Vexation, as that I am altogether vnfit for God, both weakenesse and wickednesse hath so compassed me about, and hembd mee in on euerie side, as that I dare not looke vp vnto such an one as God is.

This is indeed an heauie temptation, Sol. and such as out of it Sathan suckes no small aduantage, for by it he would bring vs to An vtter disuse of prayer, and so take from vs our best weapon that we haue in all our warfare: This was Dauids case for a while, Psal. 77.3.4. who whilst he thought on God he was Trou­bled, and when hee Prayed his Spirit was full of Heauinesse; yea, when hee awakened he was astonished, and could not speake: And why was Dauid 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 Glosse: He was so sore troubled, either because of the remembrance of his sinnes, for which he was euen cruci­fied with a godly sorrow in his soule: or because he saw the wrath of God kindled against him for them: or because hee had not the face to looke God in the face, because of the confusion that was before him; yea, but that he may be an ensample for vs to follow, Vers. 6. see what hee saith, Verse 6. I cal­led to my remembrance my song in the night, &c. &c. Yea, Vers. 10. I remembred (saith he) the yeares of the Right hand of the most High, Vers. 10. v. 11. I remembred the workes of the Lord, Vers. 11. his Won­ders of old, 12. and deuised on his Acts, v. 12. and out of this suckt he no small aduantage; 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 irkesomenesse, no tediousnesse, but by how much the deeper hee drew, by so much the more sweet hee found the comfort of it to his senses, yea, to his soule: And therefore in the greatest of the aboundance of thy griefe, poure out thy soule, and what thou art not able to expresse [Page 21]in Words, make it vp in Sighes and Groanes; Lam. 2.18. and as Ieremiah hath it, Let thine Heart cry it, though with Hannah, 1 Sam. 1.13. Thy Lippes onely are seene to moue: Oh so doe, and thou shalt see how it will moue the God of mercy, euen to Pitty and Com­passion, doing vnto thee as thine heart desireth; which is, To be mercifull vnto thee. Ecce Petitio. Behold his Petition. 2 ^da. 4 ^tae. Be Mercifull.

Oh verbum satis Breue, sed vehementer Efficax: Diez. Lusitanus in Loc. Oh heere is a word wonderfull short, but maruellous effectuall, yea so effectuall as that our Sauiour himselfe puts to his Fiat, vers. 14. That he went away more iustified then the Pharisee. Ʋeritas dicit, Deus dicit. Iudex dicit. Truth speakes it, God saith it, August. in loc. yea, the ludge of all hath adiudged it, and therefore it is most sure.

If a man should come into the Church, and see these di­uersities of behauiour in these two men: The Pharisee crake­ing, and the Publican crying, whereto might he liken them? surely to nothing better then to the Corne in the Field, Tho. de Trucille. catena post in loc. which the more Full it is, the more it hangs Downeward, but the Emptier it is, the Higher it is Exalted; euen so is it with these two men: The Former, like a light Eare, stands vpright, say­ing, Oh God I thanke 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 Eare, stoopes downe, and cryes, Oh God be Mercifull.

Nulla praetendit Merita, nullas adfertexcusationes, Alfons. Salmer. in loc. Tract. 32. à Sect 13. ad 17 sed se Pec­catorem liberè confitetur, saith Salmeron, a Iesuite: He pretends not Merits (as they of their Synagogue doe) He extenuates not his sinnes (by making them Veniall as he himselfe doth) but hee freely confesseth them: Propitiationem petens, Ibid. per quam sibi appropinquare dignetur, crying for Mercy, by which one­ly hee might be esteemed worthy of approach amidst his Miserie. In the same streame runnes another, though other­wise a Papist, saying; Non allego Merita mea, quae nulla habeo, Lud. Granat. in loc. Concio 1. sed prouoco ad misericordiam: I dare not pleade my Merits, for they are altogether none, but I will vrge thy Mercy, for that endureth for euer, and therefore I acknowledging my sin, Pardon, oh pardon mine iniquity, and be mercifull vnto [Page 22]me a Sinner. Doct. Whence note— That (euen by the iudge­ment of Papists) Mercy, not Merit, is the best of a Sinners Plea, in making suite against his sinnes.

The wounded and distressed Beggar when he would haue an Almes, doth not cracke of his Country, he stands not on his Gentility, but rather hee Opens his Sores, Lies in his Ragges, deplores his lamentable estate, and by these hee calls on the Passengers for pittie; so should it be with the Sinner, who is full of Sin and Shame, whose soare runnes and ceaseth not, who might euen Roare with Disquietnesse of heart, because of the Encrease of his iniquities; and what remaines then saue onely Obtestations, Obsecrations, Importunate entreaties, grounded vpon Grace, and all accompanied with an absolute disclai­ming of all, sauing onely, The goodnesse of God. Bee Mercifull.

As from the Sunne, Diez▪ Lucitan. Summa Praedi. Tit. Misericord. Moone, 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 Grasse on it; yea, Gemmes, and Iewels, Hearbs and Flowers: So by Gods beholding vs in Mercy, Diuersa quae (que) bona in animis gig­nentur, euery good and perfect gift are begotten in, and got­ten to our soules, which may bring Comfort to the Consci­ence, Ioy to the Heart, Solace to the Soule, and what can wee doe lesse, yea, or what else but cry, O God be mercifull?

And if this be so: Ʋse. Come downe then thou Crakeing Pha­risee, and Boasting Iusticiarie, who yet dost stand in it, That there is something in thee for which thou art worthy to be heard; If there be so, then I pray thee shew it by these three ensuing signes, and then will I say, That thou art more wor­thy then Other men are, or then this Publican.

• First, 1 if thou beest Free, and not bound of Dutie to doe that which thou dost, then Boast.
• Secondly, 2 if thou beest able, Of thy selfe, and By thy selfe, to doe what thou doest, then Boast.
• Thirdly, 3 if when once thou hast done Well, thou neuer after­wards committest Euill, then Boast.

But who can thus doe? and therefore, Why Boastest thou [Page 23]thy selfe? or rather why with Feare, Shame and Sorrow smit­test thou not thy Breast, and sayst not, O God be mercifull?

Surely, if I might be thought worthy to make a President for them that haue any Suite into the Court of Requests, I should cast his Purposes into this Mould, and bring it in, in this Manner, Be mercifull: for as mercy is the inducement to be a suiter, so the maine ground of my Petition shall be mercy, the substance of my request mercy, and the scope and conclusion, mercy; and then I shall not feare, but that mercy being my plea, mercy shall be my Portion; for God can­not but shew mercy, where the Need of mercy is felt, where the Desire of mercy is vnfeigned, and when the Suite of mer­cy is importunate. And therefore I amidst Popish Merit-mon­gers, who come with their workes, 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 Hypocriticall Pro­fessors, who also come with their Dista, stand off, For I am holier then thou; I, euen I, come & stand betweene them both, praying for Christs Propitiation, and saying: Oh God be mer­cifull, for I am a sinner. Ecce condemnatio: Behold his Dam­natorie sentence, Mee a Sinner.

Marke heere, 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. Ioh. 9.34. Me a Sinner in the Abstract; yea, euen such an one in deed and truth, as the Pharisees reputed the Blinde man, Ioh. 9.34. Euen a man wholly borne in sinne.

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? Ioh. 9.31. how much lesse Publicanes, Ioh. 9.31. which are fitter for Harlots houses, Math. 21.31, Math. 21.31. then to be seene at Heauen Gates? For what thinkest thou, if Men will not cast Pearle before Swine, or cast Breade vnto Dogges, Math. 7.6. will God then (thinke you) shew mercy vnto Sinners? Math. 15.26. Oh I verily be­leeue, That though hee will not cast them Pearles, yet they shall haue Acrons; though hee will not giue them whole loaues, yet shall they taste of his crummes: Math. 6.26. Math. 5.45. Psal. 147.9. For hee that clothes the grasse of the Field, Feedes the Rauens, Shines with his [Page 24]Sunne on the Euill; Shewers downe his Raine on the Vniust: Hee (I verily beleeue) will also be mercifull 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 sinnes, Ioh. 1.9. he is Faithfull, and Iust to for giue vs our sinnes, and to cleanse vs from all our vnrighteousnesse.

Had this poore Penitent liued in Rome, or among the Ro­manists of old, he had not so soone had either Iustification 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 haue had Satisfaction, not by a Griefe onely, or by Restitution, which we hold both laudable, lawfull, yea, and necessarie too; but such Satisfaction would they exact as, Ex proprijs & ad aqualstatem, ac per hoc Iuste & ex Condigno satis­facere possumus: As our owneact, whereby we may also satisfie according to the measure of equality, Bellar, lib. 4. de Poenit. c. 7. by the merit of condig­nitie, as satisfying the iustice of Gods law violated. Oh such Sa­tisfaction who can make? surely no man, which though wee cannot doe, yet let vs not cease to confesse humbly, and pray heartily: O God be mercifull to me a Sinner.

S. Gregorie was of the minde, Greg. Moral. 26. that, Apud aures Dei vox va­lida deuota confessio est: A lowly Confession was a lowd Peti­tion in Gods eares. Gen. 18.27. Abraham confessed, I am but Dust and Ashes, Gen. 18.27. Now saith one: As Ashes doe preserue and keepe in fire, so doth an Humble Confession assure Fauour. You see that The lower the Pit, the sweeter the water; and be we al­so assured, That the lowlyer the Sinner, the more louing our Sauiour. Psal 32.5. Dauid did but say, I will confesse my sinner, and hear­ken what is said further, Thou forgauest me the punishment of my sinne. Loe heere, Nondum pronunciat, sed solum promittit, & Deus iam dimittit: Cassiod in loc. As yet hee doth not confesse but he saith, I will confesse, and yet God forgiues: Nondum est vox in Ore vt Confessionem exaudiat Homo, sed & Deus audit: As yet what hee meanes in his minde, is not come to his mouth, but before his confession is heard of men, his petition is granted of God.

An other patterne of his readinesse herein haue we in the Parabel of the Prodigall, Luke 15.18. wherein you can no sooner heare [Page 25]the sonne; saying, Ego surgam, I will arise, but you may also see, that Pater Surgit, the father doth arise: notably figuring vnto vs how gratious the Lord is, and how ready to forgiue: oh blessed soule wherein Mercy and Truth so meete together and kisseth each other; for here is Truth in the Sonne, 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 vbertate fluunt Amans & Amor; S. Bern. in Cant. Ser. 8. Sponsus & Sponsa; Creator & Creatura; non magis quám Sitiens & Fons: that as there is great difference betweene the flowing of the Ocean, and of a little Riuer, and there is great odds betweene that which the thirsty man drinkes, and that which the foun­taine hath to giue him; so is there betweene the creature lo­uing God, and God who is loue it selfe: come therfore and let vs all stoope in humilitie, and he will raise vs in Mercy, let vs confesse that we are Sinners, and he will surely raise vs vp a Sauiour.

A Sinner? who confesseth not this? and if This be enough, who hopes not to be a Saint? yea, but I wil say of the Confessi­on of our times as S. Iames did of Petitioning in his time; Iam. 4.2. Yee Confesse, but yee Confesse amisse; you say for the generall That you are Sinners, but you cannot abide to say, where in Particulars; oh those Pierce, and Dart Deepe. That all haue erred and strayed like lost Sheepe, the whole congregation will confesse; yea, but if the Minister shall say wherein, as naming the peoples Simplicity, or Sensuality; their Enuie, or Ignorance; their Pride, or Couetuousnesse; you would be ready to say, That That were too much; yea, That some hold vnnecessa­ry, since Auricular Confession grew out of date; which manner of confession, the Popish Priests made a Bawd to their owne lust; (as if because that is not required that we make confessi­on of our sinnes who cannot helpe vs, we might conceale them from God before whom our consciences may accuse vs) but hearken to the Wise-mans sentence, Pro. 28.13. which mee thinkes is heauy: Hee that Hideth his Sinnes shall not prosper; Aug de Verbit Dom. Ser. 36. com. 10. but he that Confesseth and Forsaketh them shall haue Mercy. Dum Agnos­cit Reus, Ignoscit Deus, Whilst the Guilty Confesseth, the God of Mercy pardoneth.

Yea, S. Bernlin specu­lo Monachi. but then it must be on good conditions too, for tis not euery Confession that will bring Remission. Know you ther­fore that the conditions of this present Obligation is such▪ that if it be,

• 1 1. Faire.
• 2 2. Feeling.
• 3 3. Free.
• 4 4. Full.

Then it is a well-conditioned-confessi­on indeed.

1 First, I say it must be Faire, that is, Pura & Simplici Intenti­ons, Bern. vbi supra. Ludol. de Sax. de vita Christi pars 1 ^ma. cap. 41. with a pure and simple intention. Teipsum ostendens, non Alios: Shewing of Shrifting thy selfe rather then others.

Secondly, it must be Feeling: that is, such an one as ari­seth 2 out of either the weight or wickednesse of our sinnes, in the feeling of either of which, wee are forced to confesse with Teares, That they are weighty, and wearisome.

3 Thirdly, it must be Free, not Forced or Constrained, either by Mans Lawes, or Gods Iudgements, as they that by Plague or, Penurie, by Sickenesse or Sting of an euill conscience, haue had their sinnes extorted from them. Greg. Epist. lib. 5. cap. 44. Indictib. 14. fol. 393. No saith S. Gregory, Confessio extortafacit crimen, acknowledgment enforced proues faulty, tis not Freewill offering, and therefore not regarded, nor re­warded.

4 Fourthly, it must be Full, not vp to the Lips alone, but full to the very Heart, which consists not of a particularizing of some of our faults, or culling out of our chiefe transgressions, with Termes of Generall acknowledgement, but euen with a Ripping vp of the Specialties: Psal. 51. 4. 1 Tim. 1.13. saying with Dauid, This euill huae I done: With Paul, I was a Persecutor, a Blasphemer, an Op­pressor. Oh, better were it that we did euen set our sinnes in Order by an Humble Confession, then suffer God to set them in Order by a dreadfull remuneration, Psal. 50. 21. Bernard. come therefore and let vs take the counsell of Mellifluous Bernard, which is this:

• 1 1. Vide vnde veneris, & Erubesce:
• 2 2. Vbies, & Ingemisce:
• 3 3. Quòvadis & Contremisce.

• [Page 27] 1 First, looke from whence thou art, and be Ashamed.
• 2 Secondly, where thou art, and be Grieued.
• 3 Thirdly, whither thou must, and be Terrified.

These be the Pathes of a Penitent, which will no longer liue like a Publican: like a notable and notorious Sinner, but like an holy and religious Saint.

But doth my Publican confesse, Ʋse 1 and plainely say, That he is a Sinner, Oh where then shall appeare those that are as no­tably notorious as He, and yet are found either to Conceale, or to Excuse, or to Extenuate, or to deny; or, which is worst of all, to defend their sinnes? Of any of which, if any that heare me this day be Guiltie, I beseech them in Christs steed, that as they hope for Absolution, so they would come to Confession: For hereby you shall.

• Bring Glory to God. 1
• 2. Confusion to Sathan:
• 3. And Peace to your owne Soules. 2.3.

Come wee then to Gods house right earely, and right humbly, and when we pray, let vs shew rather Ʋulnera, then Munera, our wounds, then our worth; our Misery, then our Brauery, our Ragges then our Robes: for which though the World con­demnes vs for Puritanes, yet if Christ doth commend vs for Penitents it matters not much; for hereby we shall haue Glo­ry after our Shame, when as they shall be ashamed of their glory. Let vs remember once againe what we are, euen Stewards, and let vs not forget, That we must render an Ac­count of our Stewardship: Isodor. Sum. cap. 14. Codex ergo Rationum conscribendus est; It were well therfore that a count-book were kept, Hic codex conscientia nostra est, &c. and this booke is our Conscience, wherein our sinnes 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 Euerlastingly comforted: All which that we may haue, let vs take to vs this Peerelesse Patterne, and with him come vnto God. 1. In Feare, standing a farre off: 2. With Shame, Not lifting vp our Eyes to heauen: 3. With Sorrow, Smiting our Breasts: 4. With Confession and Petition, Saying, O God be mercifull to me a sinner. And the Though our sinnes were as [Page 28]red as scarlet, Isay 1.18. they shall be as Wooll; though they were as crim­son, they shall be made as white as snow. For we shall be cleansed with his Bloud, arayed with his Garments, graced with his Ver­tues, and glorified for his Names sake. All which holy Father, grant vnto vs in Iesus Christ: To whom with Thee and the Holy Spirit be rendred and ascribed all Honour and Glory, Power and Praise, for euer and for euer­more, Amen, Amen, Amen.