soul the cockatrice of Adams sin was first hatched I will not now dispute whether it was in the understanding being first blinded or in the will being first perverted this I know that the will is apt to be seduced by a blinde understanding and the understanding as apt to be clouded by a perverse will The understanding * moves the will by proposing the object which the will cannot affect except the understanding knowes it the will †moves the understanding to judge and consider the object which the understanding cannot consider except the will command it Lord illuminate my understanding that it may direct my will to affect the things that thou commandest and rectifie my will that it may command the understanding to exercise its act in meditating on the things which thou commandest LXIIII. If Christs obedience had been necessarie or naturall and not voluntarie he had not been like to us in all things except sin neither had he been subject to the tentation of disobedience nor had his obedience been meritorious nor had it been more excellent then the obedience of Angels but in this was his obedience more noble then theirs in that he yeelded that obedience willingly which they doe necessarily I will strive whilst I am here to obey willingly that hereafter I may obey necessarily for though voluntary obedience be the nobler yet necessarie obedience is the surer for I may disobey in the one I cannot but obey in the other LXV Though the sufficiencie of Christs death be extended to all yet the efficacie thereof is not applied to all nor did he pray and make intercession for all By his death he procured pardon for us and by his intercession he applies that pardon to us Lord in thy birth thou acceptedst my nature in thy death thou representedst my person by thy intercession put away my sins and pardon my offences that the mediation which thou begannest in thy birth and didst accomplish in thy sacrifice and passion may be fully made effectuall to me by thy prayers and intercession LXVI Action followes the affection therefore we love and hate actually because these affections are in us radically Though hatred be no affection in God yet we conceive it as an affection God therefore rejected Esau because he hated him but he did not hate him because he rejected him Lord I know thou maist justly reject me because in me there is that pravitie for which thou maist justly hate me repaire therefore in me the lost image of thy Son and so I shall escape thy just wrath and indignation LXVII The acts of Christs righteousnesse are ours not as they are performed by him but as they are imputed to us imputed I say by his merit and goodnesse and apprehended by our faith though in much weaknesse Then I see Lord that without faith thy righteousnesse will not availe me and without thy merit and goodnesse my faith cannot prevaile with thee give me then the hand of faith that with the Hemorroisse I may touch thee and by thy merit strengthen that hand that with Jacob I may hold thee LXVIII Christ first suffered before we could be redeemed and we are redeemed before it is applyed or can receive benefit by it then are we fully redeemed when we are from Satan and sin delivered Though Christ in suffering hath sufficiently paid the ransome yet whilst we are here subject to sin and Satan we are not fully partakers of redemption Heaven not earth is the place where that shall be perfected I will therefore lift up my head with joy because by death the day of my redemption draweth nigh LXIX A double benefit we have by Christ one that he hath purchased Redemption for us by his bloud the other that he hath applyed that Redemption to us by his Spirit if he had not died I could not have beleeved if I had not beleeved he had not applyed his death and merits to me Redemption is the cause of Faith and Faith the cause of Application Lord produce Faith in me by the vertue of thy passion that by Faith I may injoy thee in a true and spirituall Application LXX That the Church injoyes life eternall she is bound to Gods dilection but that she injoyes that life alone she is bound to his election because he loved her he hath bestowed this happinesse upon her because he chose her he hath appropriated this happinesse unto her Lord I will praise thy love by which I was elected and I will praise that election by which I am separated from the reprobate LXXI Gods will is the cause of preterition his justice is the cause of predemnation he was not bound to give grace to all therefore he passed by some without prejudice to his goodnesse he was bound to punish sin in all therefore he preordaines the death of his own Son and eternall paines for reprobates that he might not suffer prejudice in his justice Lord if thou hadst passed by me I could not have blamed thy goodnesse if thou shouldst punish me eternally I cannot blame thy justice for if thou givest grace to all where is thy libertie if thou forgivest all where is thy justice and equitie LXXII God is a most free Agent because he can doe what he pleaseth not because he can doe every thing his will is the supreme cause of all externall things but not of his justice which is internall as he cannot doe that which is evil so he cannot will that which is unjust as goodnesse is the object of his actions so justice is the rule of his will Lord make my actions subordinate to thy will as thy wil is subordinate to thy justice that as thou canst not will that which in justice thou maist not so I may not doe that which in wisedome thou wilst not LXXIII Though God foresaw sin in all yet he rejected not all sin was the occasion why he rejected some his will was the cause why he rejected but some his will was the cause of discrimination but sin of reprobation Lord I confesse it was not for want of sin in me that thou didst not reject me but because there was no want of goodnesse in thee therefore thou didst elect me my sin was the cause why I might have been rejected but thy mercie is the cause why I was not rejected LXXIIII God hindred Adams sin morally by his law not physically by his power he gave a law to guide him threatnings to affright him promises to induce him sufficient grace to strengthen him but used no violence or force to restraine him he would not thwart or destroy by any violent restriction that libertie which he gave him by Creation Thus we see his prudence in not restraining sin physically and withall his goodnesse in curbing it morally LXXV God willeth the death of a sinner because he foresaw the impenitencie of the sinner this is his consequent not his antecedent will in this his will depends not on the creatures
actions but on his own prescience his will may be Posterior to the foreseen sin of the creature but no wayes depending on the will of the creature In willing the death of sinners he shewes his justice in willing the death but of some sinners he shewes his goodnesse LXXVI All men may beleeve only some men will beleeve in all there is a possibilitie in some only a velleitie the possibilitie to beleeve is the gift of nature but the will to beleeve is the gift of grace the one we have by Creation the other by Regeneration Lord what is possibilitie without will and nature without grace As in Generation thou gavest me a reasonable soul that had a capabilitie to beleeve in thee so in my Regeneration give me a sanctified will that I may actually and constantly beleeve in thee LXXVII He that bestoweth Faith upon sinners bestoweth also Salvation upon repentant sinners by faith we are brought to repentance by repentance we are prepared for salvation Lord if thou hadst not bestowed faith upon Peter to beleeve in thee he had not repented for denying thee and if he had not repented he had not been saved lead me then by the hand of faith to the Iordan of repentance that being washed there from my spots I may see Heaven opened with Christ and with him injoy thy Spirit and light of thy Countenance LXXVIII There is in Gods will both a necessitie and a libertie he wills necessarily what concerns himself he wills freely what concerns other things besides himself he did necessarily will his own glorie he did freely will and decree my felicitie Lord thou couldst not but will thine own honour and goodnesse thou couldst not have willed my happinesse the more free thou wast from necessitie in willing my felicitie the more am I bound to praise the glorie of thy mercie LXXIX Gods will hath a two-fold consideration one as it is concealed another as it is revealed the former hath relation to his own actions the other to ours what he will doe himselfe is concealed what he will have us doe is revealed this will is not alwayes forcible the other is powerfull and irresistible Lord let me follow the directions of thy revealed will and not meddle with the hid secrets of thy concealed will I will not be too forward to know what thou hast not revealed nor will I be too backward to doe what thou hast commanded LXXX God hath decreed to bestow on man first grace then glory to the decree of giving grace preterition is opposite to the decree of giving glory reprobation no man is debarred from glory but he that was first deprived of grace preterition then is the antecedent to reprobation and the want of grace to the want of glory Thus they whom God doth here honour with the spirituall crown of grace shall be hereafter graced with the eternall crown of honour LXXXI That is a just law which is given by him that hath right to impose it and imposed on him who hath power to performe it such was the law that God gave to Adam the one had power to give the other power to keep it Lord thy law is just which thou hast given to me because thou hast power to impose it this law will not be the lesse just if thou wilt assist me and give me power to obey it LXXXII As Gods will hath relation to his own actions it is accompanied with omnipotencie as it hath relation to our actions it is regulated by justice for when he will doe what he hath determined he cannot be resisted so when he will have us doe what he hath commanded he cannot be unjust what he himself will doe is best known to him what he will have us do is not unknown to us Lord as it is thy will that I doe that which thou commandest wherein thou shewest thy justice so let it be thy will to command that which by thy help I can doe and therein shew thy goodnesse LXXXIII He that opposeth Gods revealed will which can be resisted deserveth to be hardned by Gods concealed will which cannot be resisted for that will of God which is not done by him shall be done on him Lord assist me to follow the direction of that will which is revealed that I may avoid the destruction which by that other will is decreed for although by the secret will of thy * pleasure thou hast determined death for obstinate sinners yet by the pleasure †of thy revealed will thou hast proposed life to penitent sinners LXXXIIII God in his goodnesse made man a vessell of mercy Satan in malice made him a vessell of miserie therefore God in his justice hath made him a vessell of his wrath and furie God made the vessell which whilst it staid in his hand remained sound falling from thence it hath received a crack therfore by this crack being made unserviceable it is rejected Lord the substance of the vessell is thine the crack is mine I have made my self unfit to serve thee therefore justly maist thou refuse to honour me LXXXV God hated Pharaoh not because he hardned him but because he obstinately resisted God therefore he hated him and consequently hardned him and that not by the force of his omnipotencie but by his patience and longanimitie Lord if I by thy goodnesse should take occasion to become obstinate in wickednesse why maist not thou take occasion by my perversenesse to obdurate me in my sins and to debarre me from grace and happinesse Therefore I pray thee keep me from obstinacie that thy patience by my sins may not be turned into fury LXXXVI There be two sorts of carnall men some are carnall in knowledge some in affections the former sort are children who are fed with milk and not yet with spirituall men able to judge of all things the other sort are wicked men who walk after the flesh not after the spirit and have not mortified the deeds of the flesh now God is a Spirit and will be worshipped in spirit Lord remove from me all fleshly understanding that I may conceive thee spiritually and remove from me all carnall affections that I may love thee spiritually Give me the love of knowledge that I may attain to the knowledge of thy love Make me by the spirit of understanding to come to the understanding of thy Spirit LXXXVII Goodnesse hath a two-fold residence one in the minde the other in the flesh when 't is there I will good when 't is here I doe good 't is good to have the knowledge of good and that is in the minde 't is good to subdue and mortifie sinfull lusts and that is in the flesh the former goodnesse is sometimes in wicked men the other is onely in good men Lord place in my minde the goodnesse of knowledge whereby I may see and understand thee and place in my flesh the goodnesse of holiness whereby I may love and injoy thee for what is knowledge without
all but mercifull onely to some yet though his grace be more universall and communicable his mercy is more wonderfull and amiable Lord the noblest of all thy Attributes is thy goodnesse to thy creatures but the excellencie of thy goodnesse is in shewing mercy to sinners Thy goodnesse made me a man but thy mercy a happy man by the one thou deliverest me from nothing by the other from worse then nothing thy goodnesse gave me being and thy mercy well being XXXII In every sin the act and the obliquitie in every vertue the act and the circumstances are distinguishable In sin the act is alwayes good metaphysically but evill morally either because it is prohibited as the act of eating the fruit to Adam or because it is repugnant to justice and sanctitie though they were not prohibited as theft and murther In every vertue the act is alwayes good both morally and metaphysically but the circumstances may be evill as to give almes is good but to give out of pride is evill I will not forbeare to doe good because the circumstances may be evil nor will I venture to doe evil because the circumstances may be good If God command that which may seeme to be evil I will doe it for his command makes it good if he forbids that which may seeme to be good I will not doe it because his prohibition makes it evil Adam sinned in eating of the fruit though seemingly good because God prohibited it and the Hebrewes sinned not in spoiling the Egyptians though seemingly evil because God commanded it XXXIII God did no wayes necessitate Adam to sin neither by inward perswasion nor by outward coaction besides he gave him a law easie to be kept and power sufficient to keep it He did then neither will nor decree his fall nor perswade nor force it only he gave way that he might fall who had power to stand that being by Christ raised from his fall he might more firmely stand Lord as thou didst permit my fall so be now pleased to remit it I fell willingly from thee make me to returne as willingly to thee Thou gavest me a will to stand or fall give me a will to rise and so to stand that I may never fall again XXXIIII There is a two-fold necessitie the one is * Syllogisticall the other is * reall there was a Syllogisticall necessitie of mans fall in respect of Gods fore-knowledge but not reall Gods prescience was an antecedent not a cause and mans fall was the consequent not the effect of that prescience but there is a reall necessitie of that which God decreeth Lord I did not sin because thou didst foresee it but because I was to sin therefore thou didst foresee it my fall was a necessarie sequell of thy precognition so let my rising be a necessary effect of thy Predestination XXXV Sin properly is not the punishment of sin because we sin willingly we suffer punishment unwillingly in sinning we are agents in punishments we are patients yet sin may be the cause of sin not that one sin can procreate another but because one sin can deserve and prepare the way for committing of another Lord free me from the guilt and stain of Adams sin which hath been both the preparatorie and meritorious cause of all my actuall sins XXXVI God worketh on the will either by a physicall motion or by morall perswasion and he perswades either powerfully by his Spirit or sufficiently by his Word so he hindereth sin either by his law prohibiting it or by his power inhibiting it let no man sin presumptuously because he is not stopped in the full careere of his sin powerfully though there is not alwayes an inhibition by his Power yet there is still a prohibition by his Law to make us inexcusable Lord work on my depraved will physically work morally work sufficiently and work powerfully by the Word by thy Spirit by thy Law by thy Sword circumcise my heart and eares the one by the Sword of the Spirit the other by the Sword of the Word if I cannot be restrained by thy Law to forbeare the forbidden fruit with Adam let me be constrained by the glittering of thy sword to stop in the wayes of wickednesse with Balaam XXXVII Though nothing is contingent to God yet his knowledge may consider contingencies as they are contingent for what by man is done contingently by him it is foreseen certainly in which regard Gods judgements are founded upon sin which may more fitly be called the object and occasion of his judgements then the cause Lord the cause of thy judgements is thy justice and my sin the occasion thy justice is eternall thy judgements are just my sins are contingent if it were not for thy judgements I should not acknowledge my sinnes if it were not for my sinnes thou couldst not exercise thy judgements and if it were not for thy justice there would be no proportion between thy judgements and my sinnes the exercise of thy judgements will cease if thou put an end to my sins but thy justice shall not cease though thou in mercy pardon my sins XXXVIII Nature is before grace and the works of creation before the effects of Predestination Man was first made a living soul by the outward breath of Gods mouth and then was made a quickning spirit by the inward breath of the holy Ghost so he decreed first to give man naturall abilitie by the work of Creation and then to bestow on him supernaturall graces the effects of Predestination Lord thou hast gifted me with naturall faculties whereby I exceed the beasts and thou hast endowed me with supernaturall graces whereby I am equall to the Angels I praise thee for the work of thy Creation much more for that of Predestination by the one thou madest me a man by the other a happy man make me to exceed the beasts as much in morall vertues as I excell them in naturall abilities so make me to equall the Angels as much in love and obedience as I come neer them in supernaturall happinesse XXXIX God did first foresee that Adam would sin before he predestinated Christ to die for sin he foresaw the disease then prepared the remedie he foresaw the leprosie then ordained the bloud of his Son to wash it for as the sinner only is capable of the grace of Regeneration so this grace was preordained to the sinner in Gods Predestination O my God if thou wast so provident as to prepare physick for my sinfull soule before I had sinned I am confident thy goodnesse is not now lessened but that thou wilt apply that same physick to my soule having sinned XL Gods Image in man consisted in nature and naturall properties in morall vertues and supernaturall graces the first were totally retained in Adams fall the third totally lost the second lost in part Again the essentiall part of Gods Image remained to wit the soul but the accidentall part was lost to wit justice and
for the second Adams obedience but we have no cause to suspect thee of crueltie in condemning us for the first Adams disobedience LII Punishment was prepared in Gods decree as well for the sin of Iacob as of Esau both having sinned alike in Adam but it was pardonable in the one unpardonable in the other which difference proceeded from grace not from nature Lord I confesse thou couldst see no more originall sin in Judas then in me yet thou wast pleased to punish him and to spare me if thou hadst condemned us both thou hadst done justly but in sparing the one thou hast magnified thy mercie LIII There is a two-fold grace the one of Creation the other of Election the one was the gift of God without Christ the other was the gift of God in Christ the one was the image of God the other was the renovation of that image the one was lost in Paradise the other shall never be lost in Heaven Lord thou hadst no other inducement but thine own goodness to create me to thy image but now thou hast another inducement to wit thy Sons merits to renew in me that decayed image the one thou mightst not have done the other thou canst not but doe for though thou wast not bound in the creation to bestow thy image on me yet now thou art bound by thy Sonnes satisfaction to repaire this image in me LIIII Adam could have abstained from the externall act of touching by naturall grace only but in him could not be the inward and permanent affection of obeying without supernaturall grace also Lord if Adam could not yeeld constant obedience to thee in his estate of integritie how shall I be able to persevere in obedience without thy speciall grace being now in the estate of iniquitie LV Though the habit of justice as it is the essence of God be necessarily in him yet the actions of justice which are not his essence are not necessarily performed by him He is necessarily just but a voluntarie agent He doth necessarily hate injustice but freely and voluntarily he punisheth it and decreed punishment for it Lord what should become of me and of all the other wretched sonnes of Adam if it were as necessarie for thee to punish as it is to be just But my comfort is that as justice is so necessarie in thee that thou canst not be unjust so thy actions are so free and voluntarie that thou canst pardon my sin and yet notwithstanding thou canst not be but just LVI There was no necessitie why God should manifest his justice in punishing sinners seeing he had power to manifest that in punishing his own Son for sinners In the one he shewes himself to be a God of mercy not of revenge in sparing his enemies in the other he shewes himself a God of justice in punishing his beloved Son who became suretie for his enemies LVII There is a two-fold cause of predemnation the one is sin the other is Gods decree the one is necessarie the other voluntarie sin is the cause why God may condemne all Gods decree is the cause why he will condemne but some he looks on sin as it is pardonable in some unpardonable in others the one eye by which he lookes is justice the other is mercie Lord thou didst look upon my sin with justice and severitie when thou punishedst it in thine own naturall Son therefore look on it as it is in me with meeknesse and mercy and pardon it in me that am thy adopted son LVIII Every man is not a reprobate that falls into sin but he that finally perseveres in sin for all men fell into sin by the permission of providence but wicked men only continue to the end in sin by the permission of preterition Lord that sin which was voluntary in Adam is necessary in me but although in thy just judgements there is a necessitie that I should be tainted with originall contagion yet there is no necessitie why I should lye still and persevere in actuall transgression without thy providence I could not fall without thy assistance I cannot rise as by thy providence thou hinderest not my falling because the glory of thy justice was thereby manifested so I pray thee further by thy assistance my rising again that the glory of thy goodnesse may be thereby magnified LIX In Gods externall actions there is neither naturall nor coactive necessitie for both nature and coaction exclude libertie the fire burnes naturally the bullet flyes upward violently therefore both necessarily but Gods internall actions on himself are naturall therefore necessarie the Father begot his eternall Son neither willingly nor unwillingly but naturally and necessarily so because Gods attributes are naturall and essentiall to him they are necessarily in him he is necessarily not voluntarily good because he cannot be but good he doth voluntarily not necessarily make man good because he can forbeare if he would to make him good Lord I confesse that the more free Agent thou wast in the work of my conversion the lesse free am I but the more necessitated to praise thy goodnesse and wisdome for how can I choose but honour and obey thee who couldst have chosen whether thou wouldst have redeemed and saved me LX Faith is both an habit and an action if it justifie as it is an habit I will not dispute this I know that it justifieth as it is an action for Abraham beleeved and so was justified The life then of Religion consisteth in action not onely of the outward works of the hand but also of the inward work of the heart for this is the work of God that we beleeve in him O Lord faith is thy work and it is mine too it is thy work to infuse it it is my work to apprehend Christ by it let thy work be first performed in me and then I know my work if thou assist shall be performed by me LXI Though we are not actually free from sin in this life yet there is a possibilitie that we may be free if either we consider the power of God who can mightily effect it or the will of a regenerate man who doth so earnestly affect it Lord in that I may be free from sin it argues thy omnipotencie but in that I am not free from sin I must blame my own impotencie There is in me a desire to be freed from this body of death and in thee there is power to free me who art the Lord of life LXII There was in Adam a directive light of the minde while he was falling to let him see his danger but there was not in him that perswasive light which might powerfully restrain him from danger that light had kept him from falling had he followed it and this light had kept him from falling had he received it Lord though thou didst not give Adam this light thou art unblameable seeing thou didst give him so much of that light as made him inexcusable LXIII In what facultie of the
and the glory of thy truth in performing what thou hast promised though thus I have not deserved XCV All the afflictions of Gods people are either punishments chastisements or probations punishments for sins past chastisements to prevent sinnes to come probations to make triall of our Christian vertues and though Christ was punished for our sinnes to free us from eternall torments yet we are not thereby exempted from temporarie punishments he died to save us from death eternall not from death temporall he both suffered and satisfied we suffer though we cannot satisfie our sufferings are to shew our conformitie with Christ but not to shew any insufficiencie in the death of Christ Thou O Lord hast paid a plenarie ransome for sin and thou that knewest no sin becamest sinne and didst suffer death as a punishment for us that we who are born in sin might be free from sin that death might not be a punishment but a chastisement to us XCVI As by one simple act God knowes his own Essence so by one simple act he wils his own goodnesse which will whether we take it for an act or for an habit is eternally in God and differs but in some respects from his essence and therefore is immutable infinite and holy as his Essence and though many things are willed by him yet there is but one will in him which cannot be moved by any efficient end or object different from himself Lord though my will cannot attain that simplicitie infinitenesse and immutabilitie that is in thee yet let it obtain some measure of holinesse that in desiring of that only which is good it may in some measure resemble thine XCVII All have not had the happinesse to heare of Christ and yet there is no happinesse without Christ in this God is not unjust for they who either in themselves or in their parents have rejected him are not worthy of him besides God hath not left himself without a witnesse for he hath left a law written in all mens hearts and so much light of his goodnesse and justice as may make all men excuselesse If therefore they shall be rejected that had not that light of knowledge which we have how can we think we are elected who have even spurned at the knowledge of that light which they have not XCVIII Regeneration which is the killing of the old man and quickning of the new hath for her ushers Sorrow and Contrition for her Attendants Faith and Hope for her followers the works of Charitie if any of these be defective Generation will be little effective neither is this the work of nature but of grace for nature by generation can give us a mortall essence but grace by regeneration gives us an immortall existence in our first birth we had a new nature from our corporall parents in our second birth nature is renewed by our spirituall parents So easie is the work of physicall generation that it 's performed in the instant of our conception so difficult is the work of hyperphysicall regeneration that we cannot be consummately reformed till the instant of our dissolution Lord the great world was with greater facilitie by thee created then the little world of man could by thee be re-created that was done only by uttering thy externall word this could not be done but by the suffering of thy internall Word therefore as I am bound to thee for the tempor all life which in my generation by thy spirit thou breathedst in me much more am I bound for that eternall life which in my regeneration by thy Sonnes death thou hast purchased for me XCIX In thy sight O Lord no flesh can be justified if we consider the puritie of thy nature the rigour of thy justice the infirmities of our flesh and the imperfections of our righteousnesse For the first the Angels are not pure in thy sight much lesse we who dwell in houses of clay For the second if thou shouldst marke Lord what is done amisse who could abide it For the third there is no man that doth good no not one we are all gone out of the way For the fourth the justest man falleth seven times a day and our righteousness is like a menstruous cloath Therefore we acknowledge Lord there is no righteousnesse inherent in us by which we can be saved but that righteousnesse which is inherent in thee and imputed to us and by that we are justified and there is in thee exuberance of mercies by which we may be pardoned C. We are justified by grace formally by faith instrumentally by the word ministerially by good works demonstratively by sorrow and repentance preparatively by Christs death and obedience meritoriously and by God himself principally if then God be the efficient cause if Christs active and passive obedience be the materiall if grace be the formall if Gods glory be the finall cause of our justification how can we claime any share in it We are only subjects and patients no wayes agents our good works are but fruits and effects no wayes causes our sorrow and repentance are effects of preventing grace not of free-will our faith is from above not from our selves Therefore O Lord I disclaime all merit of congruitie and condignitie all efficacie of Sacraments all suffrages of Saints all power of Romane Prelates all absolution of Priests all observation of humane tradition and all will-worship from my justification I acknowledge no other merits but thy mercies by thy grace thou preventedst my merits my merits are thy suffrings my holinesse is thy goodnesse my righteousnesse is but a sparkle of thy brightnesse a drop of that Ocean a grain of that heap a stone of that immense mountain of thy incomprehensible goodnesse for which I am indebted to thee not thou to me Therefore not unto us O Lord not unto us but to thy Name we glve the glory DIVINE MEDITATIONS UPON Gods Justice I. GOD will not pardon any sin except we repent of every sin for as he that breaks one command is guiltie of the breach of all so he that faileth in repenting of one sin repenteth of never a sin God loves not to doe things by halves he will pardon all or none and he will have us repent of all or none for as it stands not with his goodnesse and perfection to give an imperfect pardon so it consisteth not with the sinceritie of repentance to conceale any sin not repented as he ejected seven divels out of one and a legion out of another without leaving any behinde in the possessed so he will have us cast out all our sinnes without hiding of any unrepented What availes it to be freed from Satans power in casting us into the water of drunkennesse if he can when he pleaseth fling us into the fire of concupiscence O thou that art the great Physician of my soul to thee I open all my wounds and disclose all my maladies make me by the vomit of confession to cast up all my sinfull humours before