Name because for our sinnes and for the iniquity of our Fathers we are become a reproach to all that are about us Now therefore 17 O God heare the prayers of thy servants and their supplications and cause thy face to shine upon us that are desolate for the Lords sake O our God 18 encline thine eare and heare open thine eyes and behold our desolations For we doe not present our supplications before thee for our righteousnesse but for thy great mercies O Lord heare 19 O Lord forgive O Lord hearken and doe deferre not for thine own sake O God for this Land and the people are called by thy Name Thus much for prayer And thus have we taken a view 1. Of our miserable condition by reason of Gods heavy hand upon us Secondly of the cause of his visitation which is our heinous sin and transgression 3. And lastly of the Cure which is to be wrought by repentance In which I have presumed ultra crepidam I confesse to act the Physitians part and to prescribe what ingredients are to be put to the making of the Dosis of Repentance secundum artem that it may worke with effect I dare say they may be taken safely there are no Minerals in it Nay let me tell you except they be taken there will be no hope of recovery And as much must be taken if not q.s. as our poore and weake nature enfeebled with the long custome of sin will beare not nicely or perfunctorily upon a knives point as a taste to see whither we can relish it or no but the whole Bole if we can and then by Gods blessing and assistance we shall nor need to doubt of the cure Probatum est it hath past the Test long since above 2000 years by Ahah and the Ninivites neither of them sound in Religion nor having all these Ingredients in their prescript and it hath bin practised and used with good successe divers times since Let us therefore speedily take it and no doubt but it will have the same effect theirs had One thing give me leave to adde that we must fully resolve our selves that Repentance is an Act not a speculative or theoreticall but a practicall duty Mat. 3.7 The Baptist tels us of an Ira ventura a wrath to come and gives us charge to repent with two active verbes 1. Agite Poenitentiam settle your selves to repent there is somewhat more in it then hearing or reading of it what it is for though that be unum necessarium yet is it not unicum the only necessary thing 2. 8. The other is facite or proferte fructus dignos poenitentiae doe or bring forth fruits worthy of Repentance and that to free us ab ira ventura propter peccatâ— praeterita from wrath to come for sins past It were to be wished that it were yet Ira ventura that it were to come but the more wretched our condition It is Ira accensa the anger of the Lord is kindled some have already felt the heat of it And let us tell our selves that we are no lesse sinners in this part of the Land then they that have already felt it Luc. 13 4â—50 They upon whom the Tower of Siloe fell were not sinners above all men that dwelt in Jerusalem Let us apply this to our selves and that which followeth in the next verse Except we repent we shall all likewise perish God hath long time tendered good Quarter good conditions of peace and we have still stood out in rebellion It is reported of Tamberlaine that when he besieged a City the first day he displayed a white flag before it and upon that day the besieged might have reasonable conditions If they yeelded not that day upon the second he set up a red flag and on that day they might have conditions but they were harder then the former And the third day the two former being rejected he hung out a black flag and then no conditions no quarter would bee granted So God hath displayed his white flagge of peace and we have carelesly neglected it and he hath now hung out his red flagge of wrath Harder conditions are come upon us Now though wee have been so obstinate to him and fearelesse of our owne misery hitherto let us quickly take hold of his conditions lest he hang out the blacke and dismall flagge to our utter desolation and destruction And let us even all of us in the publike Congregation and in our private Families and closets fall downe and humble our selves before Almighty God and implore his pardon and grace and let us truly repent us of our former sins with purpose of living better hereafter and no doubt but God will repent him of his wrath against us and say to his Angell Sufficit It is sufficient enough stay now thy hand If we turne from our sinnes he will turne from punishing us for them If we walke in the statutes of the Lord Luc. 〈…〉 he will give peace in our Land and we shall lye downe and none shall make us afraid 〈◊〉 shall the sword goe through our 〈◊〉 We shall have peace in our houses and peace to all that we have 1 Sam 25.6 The voice of ioy and salvation shall be in our Labernacles Psâ— 8 15. We shall reioyce both young men and old together and our mourning shall be turned into ioy Nay God himselfe will rejâ—yce in our Land and joy in us his people and the voice of weeping shall be no more heard in it Ier. 21 1â— nor-the voice of crying Esa 65.19 He will reioyce over us to doe us good and place us in this land with stability The God of peace will be peace unto us Ien 32.41 Christ the Prince of peace will be our peace Rom 15.33 The Spirit of peace and unity Esa â— 6 Eph 2.14 Gal â— â—1 will keepe us in peace and love Lastly Eph 4.3 â— Reg. â—â— 20 Rom 14.17 Luc 19.38 we shall not only live here in peace but we shall be gathered to our fathers and to our grave sin peace And after this life enioy everlasting peace we shall have peace and ioy in the holy Ghost here and peace in Heaven hereafter All which he grant us c. FINIS Poenitentiall Prayers LEt us redeeme the time Eph. 5.16 because the dayes are evill And let us repent Acts 3 1â— and turne from our wickednesse and our sinnes shall be forgiven us Let every one turne from his evill way Ion. 3.8.9 for who can tell if God will turne and repent and turne from his fierce anger that we perish not POnder our wordes ô Lord and consider our meditation Psal 51 Oh hearken unto the voice of our calling our King and our God for unto thee doe we make our prayers Oh God 22.20 We cry in the day time and thou hearest not and in the night season also we take no rest Thine indignation
as the Prophet willeth us A Sinner is out of his right way Iocl 2 15. hee must therefore turne into it And this turning should bee while wee are in Prosperity Peace and Health when all things are ex sententiâ with us as wee would desire wee should turne to GOD of our owne accord without compulsion Luc 19 4â— and then it were Sacrificium acceptabile but seeing wee have omitted that and that we knew not the things which belonged to our peace yet in distresse GOD will not reject a true and unfained Conversion Again the turning Joel speaks of must be to God not to sinne from one sinne to another Nor must it be vertigo capitis a giddinesse or turning of the braine but cordis of the heart not onely our minde but our will and affections must bee changed and then as S. Augustine saith Conversio nostra inveniet Deum paratum our Conversion will find God ready to turne from his wrath and to receive us to favour and there is no sinne so great Isid but hee will remit to a Convert His goodnesse and power is so great saith Augustine that there is no offence so hainous which hee will not pardon him that truly turneth to him 4. Another ingredient is Contrition which is a breaking of the heart with sorrow and griefe for our sins and that by committing them we have so highly offended so great and good a God And it alludeth to things which being hard are broken in peâ—ces by some hard instrument and so the heart hardned by sin is as it were broken by sorrow and grief It is somtimes called compunctio cordis compunction or pricking of the heart caused chiefly by feare of Gods wrath against our sins and love to his Majesty and his Commandements Greg. saith Mor Alia est compunctio quae per amorem nascitur alia quae per timorem quià aliud est supplicia fugere aliud praemia desider are Compunction which ariseth by love is one thing and that is another which groweth out of feare because it is one thing to avoid punishment and another to expect a reward This is that which made the Apostles auditours to cry out Act. 2.37 Men and Brethren what shall we doe for the Text saith they were pricked in their hearts Otherwhile it is called Rentino of the heart Icel 2.12 and this is an effect of indignation as the other is of sorrow as you may reade in the Story of S. Stephen after he had pleaded his cause and touched the Jewes to the quick it is said Act. 7 54. their hearts brast for anger For as ripe ulcers are launced with sharpe instruments that the venemous matter may issue out so our hearts swolne by the venome of sin are by this kind of Contrition opened and the Malignant humour let forth Now this Contrition hath many branches 1. The first is Humiliation Depositio excellentiae not only laying aside our best cloathes and putting on those that are more vile as of old they did humbling themselves in sack-cloth but in abasing our selves with Jacob Gen. 18.27 saying Non sum dignus I am not worthy of the least of thy blessings c. Chrysostome saith Contritio est humilitas cordis vera compunctio Lib de coâ—punct magna agere humilia loqui Contrition is humblenesse of heart true compunction to do great things and speak of small and meane 2. The second is smiting upon the brest with the Publican Luc. 18.13 Ier. 31.19 and smiting on the Thigh with the people in captivity in signe of true Repentance and detestation of sin 3. Another and not the least is weeping an mourning the shedding of teares and grieving for our sins And first of tears 1. Of teares there are 3. sorts 1. Naturall which arise from the losse of goods death of friends infirmities injuries received and the like 2. Hurtfull are they which craft hypocrisie and dissembling wring from us as the teares of harlots which are compared to the tears of Crocodiles but these two kinds of tears are not those which be proper to true Contrition 3. Wholesome tears are they which proceed from the Holy Spirit as from the fountain and of these there are two kinds one the signes of godly sorrow the other of spirituall joy One of hatred for sin the other of love to God The tears of Contrition are demonstrations of hate to sin and the tears of desire to see God are signes of love 1. The tears of Contrition proper to this subject of Repentance are powerfull with God In Esaium Hierom saith Oratio Deum lenit sed lachrymae cogunt Prayer pacifies God but tears force him to grant our suits Ps 126.7 David saith They that sow in teares shall reape in joy In Serm. And Chrysostome speaketh thus Nemo ad Deum aliquando flens accessit qui non quod postulavit accepit No man ever came to God weeping that obtained not what he desired And therefore it was that the Prophet Ieremy so often called upon the people in the time of Gods visitation for weeping that they might appease his wrath and wept himselfe as he testifies Lam. 1.16 For these things I weepe mine eye even mine eye casteth out water because the Comforter should refresh my soule Ier. 9. â— And O that mine head were full of water and mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people And in the same Chapter telling how God would feed the people with Wormwood and give them gall to drinke and send the Sword aftâ—r them he cals the women to mourne and weepe Lastly Lam. 2.18 19 hee perswades them that teares might run downe like a river day and night and to lift up their faces like water before the Lord to avert his heavy judgements from them In the sacred Scriptures there are many examples of those that shed teares to appease the wrath of God We will touch some of them The first were the people of the Jewes who upon the Angels reprooving of them for their sinnes â—lud 2.4 lift up their voyce and wept and called the name of that place the place of weepers and teares And that these teares were from the heart and obtained Gods favour appeares by the end for a little after it is said They served the Lord all the dayes of Joshuah and all the dayes of the Elders that out-lived Joshuah 7. Those then are true saving tears to which a setled change of life succeeds The next we find are the same people who upon two discomfitures 20.26 came up into the house of God and wept c. They held a solemne Fast one part whereof consisted in weeping In the next place we have the example of King David a man abounding plentifully in pious teares as well for himselfe and his sinnes as for the sinnes of others For
danger of death 2 Reg 20.5 prayed and God tells him he had heard his prayer Johoaz being in danger of being over-run by Hazael K. of Assyria prayed and the Lord delivered him Daniel upon danger approaching 13 4. Dan. 6.10 prayed three times a day and the Lord heard him Jonas being in danger in the Whales belly Ion 2.1.10 in the sea prayed and God caused the fish to cast him out upon the dry land Acts 16.25 Paul and Silas being in prison prayed to the Lord and he forthwith delivered them David saith God will regard the prayer of the destitute of all help and not despise their prayer Ps â—â—2 â—7 And this is the second benefit that comes by Prayer Now for the place of Prayer though it be to be made in omni loco as the Apostle enjoynes every where as by Daniel in the den Job upon the dunghill Jonas in the Sea our Saviour in a garden and Paul and Silas in prison yet is this duty more especially appropriated to two places I. Publick 2. Private 1. The Publick place is the great Congregation My praise saith David shall be of thee in the great Congregation â—sal 22.25.68.26 I will pay my vowes before them that feare thee And blesse ye God in the great Congregation 29.9.48.9 Which he expounds in other places to be the Church or Temple And which the Prophet tells us that God will have called Domus Orationis the house of Prayer Ecclesia est singularis fidelium uniuscujusque civitatis Congregatio saith Hugo Esa 56.7 There in deed it is that God desireth especially to be prayed too and where by the unity of many soules in prayer the greatest blessings may be soonest obteyned For publick prayer is compared to a storme of haâ—le pjercing the Heavens and the Fathers say that the Amen in the Primitive Church was like a clap of thunder And thereupon S. Ambrose saith De Poeâ—â—â— Multi minimi dum congregantur unamines sunt magni multorum preces impossibile est contemni Many little ones being met unanimously become great and it is impossible that the prayers of many should be despised 2. Private is twofold 1. In a mans Family and every Pater familias father of a Family is bound not only to see that those which are under his government do frequent publike assemblies to performe the duties before mentioned but to see them do it in his private house also He must say with Ioshua Iosh 24.15 Ego domus mea I and my house will pray to the Lord. And at this exercise Christ hath promised his assistance Mat. 18. â—0 Where two or three are gathered together in my Name there am I in the midst of them The second is in Cubiculo Prayer must be in a mans closet 1. Which is either litterally taken as when a man retireth himselfe to pray to the Lord in some private place without disturbance 2. Or as the Fathers glosse upon that Text when thou prayest enter into thy closet Quae sunt ista cubicula Mat 6 6. c. what are these closets but the hearts of men according to that of the Psalmist Ps 4.4 Aug de sâ—r Dommi in monte Commune with your owne heart upon your bed And Ambrose saith Intellige cubiculum non inclusum parietibus c. You are to understand by the word closet not that which is enclosed with wals De Cain Abel c. 8. and wherin thy body is shut but the closet that is within thee wherin are inclosed thy thoughts This thy closet is every where with thee and is every where secret the searcher whereof is God and no other Now that our Prayers may be the more prevalent either in publike or private it is necessary that we observe these Rules 1. Our prayers must be offered to God the Father in the name and mediation and for the merits of his beloved Sonne Christ Jesus Mat. 3. â—7 Esa 41 1. Eph 3.11 in Whom he is well-pleased His elect in whom his soule delighteth In and by whom we have boldnes and accesse to the throne of grace Iob. 16.23 And whatsoever we shall aske the Father in his name he will give it us 2. They must be hearty from the heart and soul as Davids did Vnto thee ô Lord doe I lift up my soule Psal 25 1â— and as he counsels others ye people powre out your hearts before him Psal 62.8 3. They must be offered with all humility like to the prayers of Abraham Gen 18.17.32.10 Behold I have taken upon me to speake unto the Lord which am but dust and ashes and to that of Jacob Non sum dignus I am not worthy the least of all thy mercies and to that of the Publican that would not lift up his eyes to Heaven Luc. 18.13 but stood à longè a far off and smote his brest saying God be mercifull to me a sinner 4. Fourthly with fervency For Quanto graviori miseria premitur tanto orationi insistâ—re ardentiùs debemus Greg. Mor. By how much the more grievously we are afflicted so much the more ardently we should betake our selves to prayer As the case stands with us Thess â— 17 we must pray without ceasing 5. Lastly we must offer our prayers to God only Chrysostome upon the words of the woman of Canaan to Christ Lord have mercy upon me saith vide prudentiam mulâ—eris Non regat Jacobum c. Observe the womans wisdome She prayeth not to James nor doth she intreat Iohn nor goes she to Peter nor any of the Apostles she fought no Mediatour for her suit So much briefly for the rules or directions in prayers Seeing then that in the first place Esa 59.2 our iniquities have separated between God and us Let us follow the Prophets counsell and take words unto us and turne to the Lord by Prayer and say unto him O Lord take away all iniquity Hos 14.3 and receive us graciously 2. And secondly in as much as this separation hath brought a just judgement upon us let us humble our selvs with another Prophet and say O Lord Dan 9.4 the great and dreadfull God keeping the covenant and mercy to them that love him and keepe his Commandements We have sinned 5. and have committed iniquity and have done wickedly and have rebelled by departing from thy precepts and judgements Neither have we hearkned to thy servants the Prophets 6. which spake in thy name to our Kings our Princes and our Fathers and all the people of the Land O Lord to us belongeth confusion of face 8. because we have sinned against thee To the Lord belong mercies and forgivenesses Danâ— 9.9 though we have rebelled against him O Lord 16. according to all thy righteousnesse we beseech thee let thine anger and thy fury be turned away from this Land which is called by thy
lyeth hard upon us 86.6 and thou hast vexed us with all thy stormes Thy wrathfull displeasure goeth over us 16. and the feare of thee hath undone us Thou hast given us over to the sword and art wrath with thine inheritance 〈…〉 Thou feedest us with the bread of teares â—0 5 and givest us plenty of teares to drinke Thou hast made us a very strife to our neighbours 6. and our enemies laugh us to soorne O Lord we acknowledge that all this is come upon us Psrâ— 9 1◠〈◊〉 13.117 for our evill deeds and that thou ô Lord art righteous and thy judgements upright Because we have not hearkned to thy word Ier. â— â—7 nor to thy law but reiected it thou hast brought evill upon this Nation We have bin disobedient and rebelled against thee Nâ— 9.16 and cast thy Law behind our backs We have sinned 〈◊〉 7.10 what shall we doe to thee ô thou preserver of men Why hast thou set us as a marke against thee so that we are burdens to our selves Lord we cover not our transgressions with Adam Iob 11.13 by hiding our iniquities But we abhorre our selves Ps 41. â— 41.4 and earnestly repent and say Lord be mercifull to us heaâ—e our souls for we have sinned against thee Take notice ô Lord of our misery Out of the deep of misery and affliction have we called to thee ô Lord 130 1â— Lord heare our voyce Oh let thine eares consider the voyce of our complaint 2. Enter not into iudgement we humbly pray thee with thy servants ô Lord for in thy sight shall no man living be iustified 143. â— The Heavens are not cleane in thy sight Iob 15 15. How much more abhominable and filthy is man 16. that drinkes iniquity like water Remember ô Lord the infirmitie of our nature Consider that of our selves we are but weake Isal 6â— That we are but flesh 78.39 a wind that passeth away and commeth not againe Thou knowest ô Lord whereof we are made â—03 14. thou remembrest that we are but dust That our dayes are but as grasse and as a flower of the field 15â— 16. over which as soone as the wind goeth it is gone and the place thereof shall know it no more Remember also O Lord thine own nature That thou art full of compassion 8. and mercy long suffering and of great goodnesse That thou canst not be alwayes chiding â— nor keepe thine anger for ever That thou are good and gracious 〈…〉 5. and of great mercy to all that call upon thee That thou art loving to every man Psal 145 5â— and that thy mercy is over all thy works That when thou punishest Esa 28.21 it is not thy proper worke and that thine own worke is mercy Remember ô Lord thy Name The Lord the Lord God Exod 34.6 mercifull and gracious long suffering and abundant in goodnesse and truth That thou art a Father of Mercies 2 Cor. 1.3 Remember thy Sons Name That he is called the Lamb Ioh 1.26 that taketh away the sins of the World That he is called the Redeemer of the World Iob 19 25. Psalâ— 9 14. â—itus 2 14. That he is called the Saviour of the World Ioh 4.42 That he is called our Mediater and Advocate 1 Tim 2 â— 1 Ioh 2.2 Remember the Name of the Holy Spirit That he is called a Comforter Ioh 16.7 Help us therefore ô God of our salvation Psal 7â— 9 for the glory of thy Name Oh deliver us and be mercifull to our sins for thy Names Sake We are called by thy Name 〈◊〉 4.9 ô Lord leave us not Remember ô Lord thy Promise That if a sinner repent and turne from his transgressions Ezek. 18.30 his iniquity shall not be his ruine That when we call upon thee Psal 50.15 in time of trouble thou wilt deliver us Lord Psal 86 7.10â—â—â— we call upon thee in a day of trouble Hide not thy face from us in the day of trouble encline thine eare unto us in the day when we call answer us speedily Remember Lord that we are the work of thine hands Thou art our Father Esa 64.8 We are the clay and thou the Potter and we are all the worke of thy hands Be not wrath very sore ô Lord neither remember iniquity for ever Behold see we beseech thee we are all thy people Forsake not ô Lord the worke of thine owne hands Ps 138. â— And we are not only thy handiworke Gen. 1. â—â— Col 3 â—â— but the Image of thy Countenance Deface it not ô Lord. We are Members of thy Mysticall Body 1 Coâ—â—15 â— 1.27 O Lord we beseech thee cut us not off We are the price of thy Sonnes Blood 1 Cor 6 20. 1 Pet. 1. â—9 We are bought with a price We were not redeemed with silver and gold but with the pretious blood of Christ as of a Lamb without blemish and without spot O Lord undervalue it not Thou ô Lord hast an especiall property in us Ps 119.94 1 6 16. cast us not off We are thine ô save us We are thy servants Esa 64. â— We are all thy people Mar 4.38 Esa 63.16 Lord carest thou not that we perish Though we be undutifull children yet are we thy Children Doubtlesse thou art our Father Thou art our Father ô Lord. Though wee have lost the duty of children Aug. yet thou hast not lost the love of a Father Behold ô Lord we repent of our backslidings Sorrow is continually before us for them Isa 38.17.18 We confesse our wickednesse and are heartily sorry for them and cry Lam 5 16. woe unto us that we have sinned And we know that a broken spirit is a sacrifice to thee Psal 51 19. a broken and contrite heart ô Lord thou wilt not despise It hath bin thy practise to shew mercy Call to remembrance ô Lord Psal 25 5. thy tender mercies and thy loving kindnesse which have bin ever of old Thou hast bin our refuge from one generation to another 90 1 And we humbly pray thee that as thou hast bin our succour 27 11. leave us not now neither forsake us ô God of our salvation But rather 80 3. turne us againe ô God shew the light of thy countenance and we shall be whole Turne us ô God our Saviour 85.4 and let thine anger cease from us Shew some good token upon us for good 86 17. that they which hate us may see it and be ashamed because thou Lord hast holpen and comfortea us O satisfie us with thy Mercy 90 14. and that soone so shall we reioyce and be glad all the dayes of our life In the multitude of the sorrowes that are in our hearts let thy comforts ô Lord refresh our soules Another Have mercy upon us ô God
of Nineveh Ion. 3.4 yet 40. dayes and Nineveh shall be destroyed And the Text saith 7. The people beleeved God and proclaimed a Fast c. And the King and they repented in sack-cloth and ashes And yee know how they sped God hath given us many 40. dayes Dedi eis tempus ad poenitentiam he hath afforded us a time to repent we know not how long that time may last Let us no longer despise the riches of his goodnesse and forbearance Rom. 2.4 and long-suffering not knowing that the goodnesse of God leadeth or should leade us to Repentance But take heed that having destruction as it were before our faces wee contemne not stall Gods counsell Eze. 18.30 Repent and turne every one from his vvicked vvayes that iniquity be not our destruction Wee see that the foolish Virgins missing their time Mat. 25. â—â— had no answer but nescioâ—os I know you not a fearfull answer it was Let us therfore lay hold of the time and repent before it be too late and our time out and not onely doe this our selves but according to that of the Apostle exhort one another daily vvhile it is called to day Heb. 3.13 least any of us be hardned through the deceitfullnesse of sinne Luc. 13.3 and so as Christ fore-told the Jewes vve all perish God of his infinite goodnesse give us all grace to lay this speedily to heart that wee may avert this heavy judgement from us and serve him hence forward in a true filâ— all feare in holinesse and righteousnesse all the dayes of our life Amen A TREATY OF PACIFICATION OR Conditions of PEACE between God and man THere is an appointed time to all things Eccl. 3.11 saith the Preacher and a little after comming to particulars he addeth 3. There is a time to slay 4. and a time to heale A time to weepe and a time to laugh or rejoyce Ther 's nothing so sure nothing so infallible as that which is recorded in the booke of God Gods word never failes not one jot or tittle of it Mat â— 18. Luc. 21. â—â— Heaven and Earth shall passe away but not any of Gods words shall passe away For may we not truly say that these words of the Preachers are as Christ said upon another Text this day fullfilled in our edres Zuc. 4 21. May we not now say and that truely now there is a time to slay and so consequently a time to weepe and mourne I would to God we could not There was a time Mat 26 52. when Christ said to St. Peter Put up thy Sword into his place the sheath 18. â—â— as St. John hath it but I feare we are fallen into the time of which God fore-told the Israelites wherein he threatneth to send a Sword upon them that should avenge the quarrell of his Covenant 〈◊〉 26.25 There was a time also of rejoycing and we had it long could we have made good use of it For what Nation under the Sun hath for these 100. yeares almost had such a time of joy The great blessing of the Gospell hath bin plentifully and peaceably continued amongst us and all temporall blessings in abundance have bin showred upon us We have bin blest with a continued peace as no Nation hath enjoyed the like togither with such plenty and what not as hath caused us to be maligned by our enemies and renowned throughout the whole world Insomuch as we may truly aske What could God have done more for a Nation or people then he hath done for us How comes it then that our reioycing is taken from us and that the time of slaying of mourning and weeping is now fallen upon us The reason certainly may easily be given Even the same that brought the Jews into the same estate Our disobedience to his commands our despising his Lawes and Ordinances and our ingratitude and unthankfullnesse for all his blessings These are the causes by which we have neglected and so lost our time of rejoycing and for which God hath begun to take up his time of slaying Amos 5.16 and to send therby mourning and wayling into our streets and habitations and to make us say in all our high-wayes Alas Alas and to call the husbandman to lamentation Ezec 14 17. and such as can mourne to mourning For hath he not said Sword goe through the Land And this is come upon us because by our forsaking God he hath forsaken us according to that of Augustine Dâ—verb Doâ—â—â— Malum est nobis de nobis quia dimisimus te dimisisti nos nobis O Lord evill is come upon us from our selves and because we have forsaken thee thou hast forsaken us and left us to our selves Being in this heavy condition and our sinnes daily crying fâ—r further vengeance against us What are we to doe to redeeme our mis-spent time and to regaine Gods favour Surely there is no other way no other meanes left but to turne unto him by hearty Repentance and by unfained and hearty Humiliation to endeavour to appease his wrath that now is gone out against us There are divers motives to stir us up to this duty as 1. Naturae vox the very dictate of Nature for it is a most reasonable thing even in nature that they which have done amisse should repent them of the evill they have committed 2. Tempus ad hoc impensum The long time that God hath given us to repent Apoc. 2 2â— Dedi ei tempus ad poenitentiam I have given her a time to repent saith God And if God hath given it and in it expected our repentance why should we be so stiff-necked and unthankfull as not to accept it 3. Documenta sapientium The Counsell of those that were wise in their Generation Jer. 26 1â— Ezec. 14. â— Act 3 19. The Prophets Repent and turne your selves And S. Peter Repent and turn that your sinnes may be put away S. John Be zealous therfore and repent Apo. 3 19. 4. Praxis Sanctorum the practise and examples of the Saints of God Of holy Job Therefore I abhorre my selfe and repent in dust and ashes Iob 42 6. K. David upon Gods visitation for his unadvisednumbring of the people 1 Sam. â—â— His heart smote him and he repented of his foolish act Iâ—oel 2â— In a time of famine Joel caused a publike Repentance 2 Chron 20. In a time of warre Jehoshaphat and his people repented In a time of publick calamity and Gods judgements threatned we finde Esther Ahab and the Ninivites doing the like Eâ—â—h 4. â—6 1 Reg 21.27 Ion. 2.5 1 Cor. 10 11. All which are recorded for examples to us upon whom the ends of the world are come 5. Praesens commodum The present benefit we may reape by it as the averting of Gods displeasure and the returning into his favour Ezek 18. At what time soever a Sinner repenteth of his sinne
corrective act of Justice begetting in us a detestation of sins already committed with sorrow and indignation against our selves for it especially in regard we have thereby offended God together with a setled resolution and determination to reforme the evill custome of our lives And this is wrought in us chiefly by these meanes 1. First by the grace of God converting our hearts to him Tar. 5 2â— Turn us O Lord saith the Prophet unto thee and we shall be turned 2. Being enlightned by his grace wee apply our minds by faith to him Heb. 11.6 For he that commeth to God must beleeve that God is 3. Being stricken with the feare of punishment for our sinnes wee with-draw our minds from them and cry with holy Job Iob 7.10 I have sinned what shall I do O thou preserver of men 4. Being raised by hope of obtaining mercy from God for the sinnes we have committed we determine to amend our lives for the time to come Bonum est mihi c. saith the Psalmist Ps 73.27 It is good for me to hold me fast by God and to put my trust in the Lord God As we hope in God for remission so we must resolve to cleave to him by keeping his laws Gregory saith Mer. De spe incassum praefumit qui timere Deum in operibus suis temnit He presumes in vain upon hope that neglects to fear God in his actions 5. Lastly love enflaming our hearts begets a filâ—all and ingenuous feare by which we are very carefull not to offend Gods Majesty any more and a boldnesse to implore his fatherly goodnesse in forgiving that which is past Now Repentance being a medicine for a sicke soule and a salve for a wounded conscience hath many ingredients to make it right according to divine art 1. The first is faith Rom. 14.23 Heb. 11.6 For whatsoever is not of Faith is sinne and whosoever intendeth to come to God by repentance must believe first that he is God and secondly that he is a mercifull Father willing to receive to grace all such as shall unfainedly turne to him All the other ingredients are strengthned by this vertue 2. Another is Confession and acknowledgement of our manifold sins to God For as Ambrose saith well Lib. de Paraedâ—sâ—c 14. Non potest quis instificari à peâ—cato nisi confessus fuerit peccatum No man shall ever be justified and cleansed from his sinne that doth not make confession of them Solomon saith Pro. 28 1â— He that hideth his sinnes shall not prosper but he that confesseth and forsakeâ—h them shall have mercy David found this by experience and acknowledged it Ps 32.6 I said I will confesse my sinnes unto the Lord and so thou forgavest the wickednesse of my sinne And therefore the people in the time of Nehemiah Neh. 9.2 when they repented confessed their sinnes So did Daniel Dan 9.4 After S. Iohn Baptist had preached Repentance Mat 3.6 Divers of his auditours same and were baptized confessing their sinnes And S. Iohn tels us If we confesse our sinnes God is faithfull and iust to forgive us our sins and to cleanse us from all unrighteousnesse 3 Ioh. 1.9 Now to make our confession acceptable it must be thus qualified It must be whole and not imperfect We must hide none of our sins but rather if we forget any pray with David Ps 19 12. Lord cleanse me from my secret sinnes Qui promereri vult quod experit debet omne malum confiteri quod fecit Greg. Mor. He that would have what he desires must confesse all the evill which he hath committed 2. It must be pure humble simple plaine and not artificially compounded Pura simplex humilis non affectata elegantia as Ambrose speaks We have a patterne of such a confession Dan 9.5 made by the Prophet Daniel and the like by holy Iob Inpastor of which Gregory thus speakes Mirentur in bono Job qui volunt castitatis continentiam mirentur integritatem iustitiae mirentur viscera pietatis ego in eo non minus miror confessionem humillimam peccatorum quam tot sublimia virtutum Let them that will admire in good Iob his continence of chastity let them admire the integrity of his justice and his bowels of mercy I admire no lesse in him his humble confession of his sins then so many transcendencies of those other vertues Such an humble confession was that of King Davids 2 Sam. 24.10 I have sinned exceedingly in that I have done I have done very foolishly Is it not to be marvelled at that a man should sinne saith Ambrose but this is to be reprooved in him that he acknowledgeth not that he hath sinned and humble himselfe for it before God 3. It must be discrect not filled with Tautologies Luc. 18 14. The Publicans was short and pithy and departed to his house iustified rather then the Pharisee for as Isidore saith Confessio est cordis non labiorum Confession is a thing more proper to the heart then the lips Mat. 23.14 Mar. 11.40 Luc. 20 47. Long Prayers are not much approved by our Saviour 4. It must be frequent and often done Pro. 8 16. Chrys in Psa 30 The iust man falleth seven times a day and riseth againe His falling is by sinne and his rising by repentance Peccata tua dicito ut deleas dicito quotidiè confesse thy sinnes that thou maist blot them out and confesse them daily saith Chrysostome 5. It must be to God Phil. I doe not say saith the same Father that thou shouldest confesse thy sinnes to thy servant to hit thee in the teeth with them but to GOD that remits them 3. A third is Conversion or turning from our 〈◊〉 â—vill course of life amendment 〈◊〉 life for the future for as it is a part of Repentance to confesse the sinnes we have committed so if there be not a purpose to lead a new life afterwards our confession will not availe us nor is our Repentance true And though Conversio ad bonum Aug. turning from evill to good non homini sed Deo ascribenda est is to be ascribed to God and not to man yet we are not so to rely upon Gods act as to think there were nothing for us to doe for it is necessary that our will co-operate with grace in the act of our Salvation S. Ambrose tels us what this conversion is Quando sic poenitentiam agis ut tibi amarum sapiat in anima quod ante dulce fuit in vita quod te priùs oblectabat in corpore ipsum recruciat in corde when thou so repentest as that whatsoever was formerly pleasant to thee in the course of thy life doth now tast bitter in thy soule and what was formerly pleasing to thee in thy body doth now torment thee in thy heart Now our Conversion must be to God with the heart and the whole heart
first we reade that after his Repentance for the sinnes of Adultery and Murther he thus speakes of himselfe I am weary of my groaning â—â— 6 every night I wash my bed and water my couch with my teares And then for the sins of others he saith Ps 119.136 Mine eyes gush out with water because men keepe not thy Law To come to the New Testament in which the chiefe mourner and weeper is our Saviour Christ of whom we reade not that he ever laughed but wept often And though he had no cause to weepe for himselfe yet for others he did as for the temporall destruction of Ierusalem as also for Lazarus whom he restored to life Lastly Luc 1941. Ioh. â—â— 35 Heb. 5.7 the Apostle testifies of him that he offered up prayers and supplications with strong crying and tears c. The next weeper was Mary Magdalen Luc 7.38 Who when she began to repent washed Christs feet with the teares of repentance at a publique feast in the presence of many St. Peter follows who committed a great offence at our Saviours passion out of too much confidence of his own strength for he said Mat 26.35 Though I should die with thee yet I will not deny thee Yet we see how often he denied his Master Mat. 26 75. But he washed away this sinne with so great a showre of teares for he went out and wept bitterly as that we find not that he was ever reprehended by our Saviour with so much as one word Lachrymas Petri lego saith Augustne satisfactionem non lego Ser. 7. infest 〈◊〉 sed quod defendi non potest ablui potest I reade of Peters teares not of his satisfaction but that which cannot be defended may be washed away Lastly 〈◊〉 to speak of no more with 8. Peter we may joyne his fellow Apostle St. Paul who committed a grievous sinne in persecuting the Church of God and as he himself confesseth was not only a Persecutour â—â— Tim. 1.13 but a blasphemer and spitefull or injurious But after his Conversion where the offence of persecution abounded the grace of teares superabounded for so he testifies of himselfe Act. 20. â—8 19 31. Yee know that from the first day I came into Asia after what manner I have beene with you at all seasons serving the Lord with all humility of mind and with many teares And a little after By the space of three yeares I ceased not to warne every one night and day with teares And in the latter Epistle to the Corinthians 2 Cor. 〈◊〉 I wrote to you with many teares So that this blessed Apostle whether he spake to God by prayer he used teares that he might be heard or whether he spake by preaching unto men he endeavoured rather to perswade with teares then words for he knew and had learned by experience that great was the power and efficacy of teares as well with God as men We have seen the power and force of teares and we have seen the practise of Gods people of Christ and divers Saints therin let us now see the necessity of them and that for 4 respects 1. Of the deformity of sinne it self 2. Of the multitude of sinnes committed 3. Thirdly in respect of the Party sinning and the Party offended by sinning 4. Lastly in regard of the miseries of the time 1. For the first Sinne is an offence against God and all the creatures and therfore he which sinneth taketh armes as it were and is at enmity with God and all created things The type wherof was Ishmael Gen 16.12 whose hands were against all men and every mans hand was against him That sinne is an offence against God may be collected from the definition of it S. Augustine and all Divines follow him defines sinne to be Câ—ut Fanst 27. whatsoever is spoken done or coveted against the eternall Law and the eternall Law is the chiefe and everlasting Counsell of God which is God himself now he that offends the Law offends God himself and departs from his obedience for which he becomes liable to his just revenge Which God testifies by the Prophet Esa 24.5.6 They have transgressed the Laws changed the Ordinance and broken the everlasting Covenant therefore hath the curse devoured the Earth The punishment also which God laid upon the Angels which fell upon our first Parents and their posterity by the generall floud testifies the same And lastly the eternall paines which God threatneth against sinners by his Prophets and Apostles beare witnesse of the wrath of God against sin and sinners A sinner also offends the creatures and provoketh their indignation against him For first one mans sin offends other men by corrupting them by evill example Secondly he offends other corporall things which he turneth from their true and proper end So that all the creatures take it grievously and are pained that they are forced to serve sinners He also offends the Angels whom the new offence of a sinner doth no lesse displease Luc. â—5 10 then the conversion of a sinner doth delight Lastly he offends himself because he robs his soul of Gods grace Nemo laeditur nisi à seipso no man is hurt but by himself saith Chrysostome truly because all evill which comes from without from enemies diseases or from the Devill co-operate to good if sinne were away but when a man poysons his soule with sinne all good things turne to evill with him If therefore a sinner would consider these things it could hardly be but that he would be wholly converted into tears 2. Now secondly if a man would well weigh the multitude of sinnes every day committed by every one he would be much amazed and tremble at it The Prophet David cryed out and said Ps 19.12 Who can tell how oft he offendeth O cleanse thou me from my secret faults And in another place goeth further My wickednesses are gone over my head like a man overwhelmed with water and are like a sore burthen Ps 38.4 too heavy for me to bear they are insupportable And for this cause he every night washed his bed with teares But because we know not the least part of our sins we confesse them with dry eyes Saint James saith Iam. 3.2 In multis offendimus omnes In many things we offend all Now if the blessed Apostles after they had received the holy Ghost confesse themselves to be sinners who shall number our offences Pro. 24.16 And if the just man fall seven times a day as the Wise-man speaketh how often fall the unjust and unperfect fall they not at least seventy times seven times The consideration of this point should so terrifie and confound us that we might conceive we alwaies wallow in mire and filth and think our selves to be in that case which Esay speakes of Esa 2. â—â— From the sole of the foote to the crowne of the head there is no soundnesse in us
And can it be that he that considers diligently the state we are in by our innumerable offences should not weepe most bitterly and as soon as we have sinned make haste to wash it away with tears 3. Thirdly we are to consider the party sinning and the person offended which are God and man God is all-sufficient of himself Ps 16.2 and hath no need of our goods and man a creature having nothing at all of himselfe but needing all things God is a King for ever 102.7 Iam. 4.14 Luc. 1.37 Ps 12 6. Rom. 16.27 Ps 7.10 Gen. 6.5 who ever was and â—ver shall be he is ever the same and his yeares faile not Man is a vapour that appeareth for a little time and vanisheth away God is omnipotent with whom nothing is impossible and whose power no creature is able to resist Man is a worm of the Earth soone trod to peeces God is only wise and knoweth the thoughts of man searching the heart and reynes Mans thuoghts are evill continually God is a loving and bountifull Father Man if he were stript by God of what he hath would be easily reduced to nothing Lastly God is the true and naturall Lord of all the Creatures and Man but the vassall of his Creator If then we well weigh these two together and consider the disparity between them and how insolently man carrieth himselfe in opposing contemning rebelling and fighting against his God would it not be sufficient to draw a floud of tears from the hardest rocke of man heart And make him with good K. Hezekias Esa 38.15 remember all his years in the bitternesse of his soule 4. Lastly If we would consider the miseries of the time there were cause enough to draw teares from a heart of flint Of which miseries I shall not need to say much they being too apparent and except by timely repentance we make our peace with God like to bring an inevitable ruine upon this Kingdom The Sword for which the Authors shall one day answer is already drawne and what miseries accompany warre and civill dissentions especially will easily appeare if we looke into the Histories of former ages both abroad and at home The Heathen Poet could say of warre Dulce bellum inexpertis Pinlar at qui gustavit contremiscit animo quoties adventans illud videt Warre is pleasant to them that never tryed what a battell is but he that hath once tasted it trembles at the heart whensoever he sees it comming And of a civill warre the Oratour saith thus Ciâ—er Omnia misera sunt in bello civili sed nihil miserius ipsa victoria All things are miserable in civill warre but nothing more miserable then the victory it self 1. The necessity of weeping then being thus laid before us we cannot but at the least desire this gratiam lachrymarum the grace of teares from God and with Ieremy say Oh that our heads were full of water and our eyes fountaines of teares to bewayle the miseries befallen us by offending the Majesty of God 2. But if we cannot attaine to this grace of tears nor that with David our eyes cannot gush out teares nor that we can water our Couch with them nor with Ieremy drop a few teares Let us complaine of our drinesse Esa 24.16 â—leb 5.7 as Esay did of his leannesse and offer up to God his sons strong crying teares for our barrennesse and beseech him to accept them And not content our selves onely with that but give our selves to mourning if we cannot to weeping doe one if we cannot doe the other Ps 38.6 We may with David goe mourning all the day long And if we cannot take up Ieremies weeping Ier. 48 3â— let us take up his mourning which was from the heart and cry unto the Lord and say Spare thy people O Lord. Ioel 2.17 Hos 8.13 Ier. 12.15 Remember not our iniquities nor visit our sinnes in thy wrath Returne O Lord from thy iust displeasure and have compassion on us The fifth ingredient to make our Repentance full is Satisfaction Which in the strictnesse of sence is a full paiment and discharge of a thing due But the satisfaction proper to this subject that is which satisfieth God for sinne is a compensation whereby a man payes or performes somewhat to God in regard of his sinning against him And this is of two sorts 1. The first and most satisfactory by which God is aboundantly satisfied the debt due by us upon the account of our sins though he would deale with us in the rigour of his Justice 1 Cor. 6.10 is that satisfaction which Christ made to him by paying the price of our sins in his Crosse and Passion Nor was there any created thing of that value to discharge us from so great a debt 1 Ioh. 2.2 This St. Iohn testifies when he saith He is the Propitiation for our sinnes and not for ours onely but for the sinnes of the whole world 2 Cor. â— 19 For in Christ God is reconciled to all men in the world by not imputing their trespasses to them So that they which were once farre-off Eph. 2.13 are now made neare unto him by the bloud of Christ. And in another place the Apostle saith Christ was once offered to take away the sins of many This is the first 2. The other is that which we of our owne accord make and for Christs sake is accepted by Repentance for our sinnes committed by giving God his due honour which none can doe but they that have a setled resolution to forsake sinne which they performe the better when they cut off all occasions of sin and are no way indulgent or prone to give way to the suggestions therof grieving and judging themselves for that they have done already to the derogation of Gods honour as much as lay in them And these must all goe togither For Aug. l. dâ— poenit Ad agendam poenitentiam non sufficit mores in melius convertere nisi de his quae facta sunt Deo per paenitentiae dolorem per humilitatis gemitum per contriti cordis sacrificium satisfacias To the making of a perfect Repentance it is not enough to change our manners into better unlesse we satisfie God for that we have committed against him with the griefe of repentance by humble mourning and the sacrifice of a broken heart And this Repentance bringeth forth divers effects 2 Cor. 7. mentioned by the Apostle 1. Carefulnes to amend what we have done amisse 2. Defence against the tentations and assaults of the Devill 3. Indignation at our selves for our boldnesse in offending 4. Fear of falling into relapse and sinning again 5. Vehement desire to be reconciled to God offended 6. Zeale of Gods glory and emulation of good examples 7. Revenge in humbling and chastening the flesh and punishing it for sinne Aug. Quia impunitum non debet esse peccatum punietur à te ne
it selfe Act. 20 35. It is a more blessed thing to give then to receive He that hath a good eye shall be blessed for he giveth of his bread to the poore 3. Pro. 2â— In regard of retribution from God to himselfe Come ye blessed c. Mat 25 36 4. In regard of a blessing upon his Posterity Psa 37.26 The righteous is mercifull and lendeth and his seede is blessed Ambrose writing upon this Text Blessed is he that considereth or iudgeth wisely of the poore saith I lle intelligit super pauperem qui lar gitur pauperi nam quid prodest misereri inopis nisi alimoniam eidem largiaris That man judgeth wisely of the poore that releâ—veth him for what good doth it to pitty a poore man if thou givest him no releefe The effects of this vertue be many For 1. It makes a man beloved of God God loveth a cheerfull giver 2. It encreaseth his temporall estate 2 Cor 9.7 〈◊〉 4.18 His barnes shall be filled with abundance and his presses shall burst with new wine Pro. 3.10 Faecundus est ager pauperum citò reddit donantibus fructum saith Aâ—g The poore mans land is fruitfull it quickly renders back fruit to the giver But Jerome in this point gives this caveat Sunt qui pauperibus parum tribuunt ut amplius accipiant quae magis venditio appellanda est quam eleemosyna There are some that give a little to the poore with expectation to receive more back but this may rather be called a sale then an Almes 3. It prolongeth life as the Apostle speaketh 1 Tim. 4.8 and cureth diseases as Daniel said to Nebuchadnezzar Breake off thy sinnes by Righteousnesse and thy iniquities by Mercy to the poore Sit obsecro sanatio let there be a healing of thine error In Mat. Sâ—â—m 9. The great and strongest medicine saith Chrysost in Repentance is Almes for as in the prescripts of Physick among divers ingredients one is most predominant so in Repentance there is one which is Almes 4. By it the Bowells of the Saints are comforted as S. Paul speakes to Philemon Whereby God is honoured Phil 7. Pro. 14.31 The wiseman saith He honoureth his Maker that hath mercy on the poore 5. It encreaseth a mans friends Make ye friends saith Christ with the riches of iniquity 6. It strengtheneth Prayer Luk. 16 9. and is one of the wings that makes Prayer ascend to God Acts 10.4 Cornelius gave Almes and his Prayer came up to God For Prayer without Almes wants a wing to elevate it Frustra pro peccatis rogaturus manus ad Deum expandit In Mat. 12â— qui has ad pauperes non extendit saith Rabbanus He holds up his hands in vaine to God for his sinnes that stretcheth them not to releeve the poore and Chrys Infirma est oratio In Mat. 5. quae eleemozynarum largitate non est munita That Prayer is weake that is not strengthened with Almes And he shuts the doore of Gods Mercy that opens not the bowells of Mercy to the poore It was one of the sins for which Sodome was destroyed Ezek. 16.49 that she did not strengthen the hands of the poore and needy I but some will say I have not much my selfe how then can I give much to the poore To this may be answered God lookes not upon the quantum how much but ex quanto out of how much thou givest Qui multum dat qui parum si aequa voluntas est aequalem habet Mâ—rcedem He that gives much and he that gives little if the mind be alike shall have the like reward The Apostle tells us If there be a willing mind it is accepted 2 Cor 8.12 according to that a man hath The Widowes mites were more acceptable to God Mat. 12.42 then the Rich mens largo guifts For a cup of cold water shall not goe unrewarded Mat 10.42 8. The last but not the least Ingredient is Prayer which being joyned with the former duties will be able to prevaile with God for his supply in any thing we want and for his protection against any thing we feare Oratio si pura sit coelo penetrans Ang. vacua non redibit Our prayer if it be qualified as it ought pierceth the Heavens and will not returne empty For as Chrysostome saith Nihil potentius homine or ante In Mat. 6. Nothing is more powerfull then a man when he prayeth We may see it in one Example Moses ad bellum non vadit In Levit sed or at vincit Israel Moses went not to warre with the people of Israel but only prayes and the people overcame their enemies by the strength and force of his prayers The definition of Prayer is thus It is Piae mentis humilis ad Deum conversio fide spe charitate subnixa A turning of a pious and humble mind to God propped up with faith hope and charity The parts of it are many As Intercession Thanksgiving Invocation and Deprecation but because I have spoken of them formerly I shall onely touch againe the two last as most properly conducing and suiting with this subject of Repentance which are couched in a short but pertinent saying of one declaring the effects of Prayer Cass Per orationem venia peccatorum procuratur ira Dei suspenditur By Prayer pardon of sinnes is obteyned ther 's the effect of Invocation and Gods anger is deferred or averted that 's the effect of Deprecation 1. First for that part of the effect of Prayer which is remission of sin we have Gods promise If my people which are called by my name 2 Chro â— 14. shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from Heaven and will forgive their sinne and will heale their Land Iob 33.16 So saith Elihu to Job speaking of a sinner returning to God by Prayer He shall pray unto God and he will be favourable unto him and he shall see his face with joy David was confident in this point Psa â—6 19â— Verily God hath heard me he hath attended to the voice of my prayer And in another place The Lord is ready to forgive 86.5 and plenteous in mercy to all that call upon him And lastly S. James saith The prayer of faith shall save the sicke and if he have committed sins Iames 5.15 they shall be forgiven him 2. In time of danger and affliction or when any crosse lyeth upon men by reason of Gods anger for sinne the other part of Prayer is very prevalent to avert it Psa â—0 15. Iames 5.13 Wee have Gods promise for this also Call upon me in the time of trouble and I will deliver thee And it is the counsell of S. James Is any afflicted let him pray We see the holy men of God ever used this recepit K. Hezekiah being in
Psal 51 â— after thy great goodnesse according to the multitude of thy mercies doe away our offences For we acknowled our faults 3. and our sin is ever against us Against thee only ô Lord have we sinned 4. and done much evill in thy sight Behold we were shapen in wickednesse 5. and in sinne did our mothers conceive us O Lord we confesse 78 11.12 that we have not kept the Covenant of thee our God nor walked in thy Law but forgate what thou hast done for us and the wonderfull workes that thou hast shewed for us We have sinned with our Fathers 106.6 we have committed iniquity and we have done wickedly Our sinnes are gone over our heads 38.4 and are as an heavy burden too heavy for us to beare O Lord we have not hearkned unto thee Lev. 26 15.17 nor done thy Commandements but bave despised thy Statutes and our soules have abhorred thy Judgements therefore hast thou set thy face against us 25. and brought the sword upon us to avenge the quarrell of thy Covenant Thou hast whetted thy sword Psal 17.13.14 and bent thy bow and made it ready Thou hast prepared for us instruments of death The sorrowes of death and destruction compasse us â—6 3 and we have found sorrow and trouble We are full of confusion Iob 10.15 therefore O Lord looke upon our affliction Thou renewest thy plagues against us 37 and encreasest thine indignation upon us Changes and warre are against us Thou hast kindled thy wrath against us 19.13 and accounted us as thine enemies The dayes of affliction take hold of us 30.15 31. Our Harpe is turned to mourning and our Organ into the voyce of them that weepe And in these our miseries thou hast covered thy selfe with a cloud Lam. 3 44.47 that our prayer should not passe through so that feeare and a snare is come upon us desolation and destruction How long O Lord wilt thou forget us O Lord for ever Ps 13.1 How long wilt thou hide thy face from us Wherefore hidest thou thy face 44.26 and forgettest our miserie and trouble Thou makest us to be rebuked of our Neighbours 14. and to be laughed to scorne and to be had in derision of them that are round about us Thine Arrowes sticke fast in us 18.2 and thy hand presseth us sore Wee are brought to so great misery 6. that wee goe mourning all the day long Our hearts are disquieted within us 55.4 and the feare of death is fallen upon us O Lord 60.2 thou hast moved the Land and divided it heale the sores therof for it shaketh Thou hast shewed thy people heavy things 3. thou hast given us a drinke of deadly wine Lord take away this plague of warre from us 39.11 else wee shall be consumed by meanes of thy heavy hand Turne thee unto us and have mercy upon us 25 15. for we are desolate and in misery Looke upon all our adversity â—7 and forgive us all our sin Oh breake not leave Iob 13.25 driven to and fro neither pursue dry stubble Write not bitter things against us 26. What profit is there in our blood Psal 30.9.10 when we goe downe unto the pie Shall the dust give thanks to thee or shall it declare thy truth Doest thou shew wonders among the dead 88.10 or shall the dead rise up again and praise thee Oh let us live 119 75. Esa 38.19 and wee shall praise thee The living the living they shall praise thee Lord thou knowest our desire Psal 38 9 and our groaning is not hid from thee Lord where are thy former loving kindnesses 89 4â— Our Fathers hoped in thee they trusted in thee 22.9 and thou didst deliver them They called upon thee â— and were holpen they put their trust in thee and were not confounded Lord lift thou up the light of thy countenance upon us also 4.6 Hide not thy face from thy servants 6â— 17 for we are in trouble O hast thee and heare us Heare us O God Psa 69 14. in the multitude of thy mercy even in the truth of thy Salvation Our helpe standeth in the Name of the Lord 124.8 which hath made Heaven and Earth Thou onely art our helper and redeemer 70.6 make no long tarrying O God Arise 41.26 and help us for thy mercy sake Bring our soules out of trouble 143.11 for thy righteousnesse sake And while wee live 246.1 wee will praise thee yea as long as we have any being we will sing praises to thee our God Another OH Almighty God and most mercifull Father in Jesus Christ our Lord behold I beseech thee me thy most unworthy servant prostrating my soule and body before the foot-stoole of thy Throne of Grace with Fasting Teares and humble supplications on the behalfe of the distracted distressed and disconsolate estate of thy dejected Spouse the Church and the miserable condition of these thy Kingdomes both which without thy present succour and reliefe are like to fall into utter desolation I acknowledge ô Lord with hearty and unfained sorrow and griefe of soule that the great and horrid sinnes of this Land in generall and of my owne in particular have ascended into thy presence and called for vengeance and are the chiefe cause of this heavy judgement now upon us that thy judgements are just in afflicting this Nation that wee have by our manifold and heinous sinnes deserved all the punishments Ps 119 137. Deut. 25.15 c. which thy Law hath threatned against them that are disobedient to thy Commandements And lastly that by our ingratitude to thee for all thy blessings wee have justly fallen from so happy and glorious an estate as hath been admired by our friends and envied by our enemies into so wretched a condition as cannot but be pitied by them both Wherefore O Lord I humbly pray thee to behold me an unworthy sonne of thy now distressed Church and a weake member of thy now distracted Kingdome which thine owne right-hand hath planted who in the bitternesse of my soule and griefe of heart in the name and mediation and for the merits of thy blessed Sonne humbly present my prayers supplications and intercessions for them Heare my Prayer O Lord Psal 55 1. and hide not thy selfe from my Petition Bow downe thine eare and save us 33.13 haste thee O Lord to deliver us O be not farre from us 22.11 for trouble is hard at hand and there is none besides thee to help us Vaine is the help of man 62.11 â—â— 5 Eearefullnesse and trembling are fallen upon us and an horrible dread hath over-whelmed us O be favourable O Lord unto Sion thy Church build thou up up the walls of Jerusalem 51 18 and restore peace to this distracted Kingdome and reconcile all unhappy differences amongst us I poure out these my weake Prayers unto thee O Lord 86.5 Exo 34.6.7 knowing that thou art full of compassion good and gracious and of great mercy unto all them that call upon thee That thou art mercifull and gracious long-suffering keeping mercy for thousand for giving iniquity transgression and sinne Abae 3 â—1 Esa 30.18 That in thy wrath thou remembrest mercy and that thou waitest an opportunity to begracious to thy people Be pleased therefore O Lord to extend this thy accustomed pity and compassion towards us that we which are now under thy heavy hand and ready to perish by the Sword and civill diffentions may by thy omnipotent goodnesse mercifully be delivered and freed from it Haste thee Ps 70.1 O LORD to deliver us make haste to helpe us O GOD. Thou onely art our helper and redeemer 40.21 make no long tarying O GOD. And thou O Lord that art the God of Peace who onely by thy mighty power canst cause the Sword to be sheathed againe put thy hooke into their nostrills that indeavour to disturbe the peace of this our Israel Ps â—8 3 Reword thou them according to their deeds and according to the wickednesse of their inventions 4.5 Recompence them after the worke of their hands pay them that they have deserved Give peace in our dayes O Lord and unite the affections of our gracious King and his people give a good and right understanding betweene them That upon himselfe his Crowne way flourish that he may have peace on all sides 132.19 1 Reg 4.25 round about him And that all we his people may dwell safely every man under his Vine and under his Fig-tree This humble Petition if thou shalt be pleased to grant it will not onely breed astonishment and wonder in all that cast their eyes upon us which expect our present ruine and confusion but it will also redound to the exaltation of the glory of thy Name and to the comfort of thy poore dejected people And so we shall all with one accord Psa 26 12. blesse thee in the great Congregation and sing that sweet Antheme of thy blessed Angels Luc 2.14 Glory to God in the highest peace in Earth and towards men good-will Grant it therefore O good God for the merits of thy blessed sonne Christ Jesus our only Lord and Saviour Amen Sat si seriò