A Worthy Communicant, Treatise · Chapter 12
Chap. 12. The examination of Repentance.
CHAP. 12 HOw faith is to be examined, we have ſeene, let us now ſee how we may try and examine the truth of repentance. How true repentance may be diſcerned, we may know by that ſpeech of Iohn Baptist, Mat. 3. 8. Bring forth fruits therefore worthy of repentance, fruits meet for repentance, ſuch as become, and evidence repentance: where true repentance is, there bee ever ſuch fruits. And thoſe fruits are theſe:
1 Firſt, ſhame for ſin. True repentance is ever accompanied with ſhame, Ier. 31. 19. I was aſhamed, yea, even confounded, &c. Ezek. 16. 61. Then ſhalt thou remember thy wayes, and be aſhamed; yea, it ſo individually goes with repentance, that it is put for repentance it ſelfe, 2 Theſſ. 3. 14. That they may be aſhamed; that is, that they may repent and reforme their evill courſe. The Heathens ſaid, That bluſhing was the colour of Vertue: meaning, that it was a good ſigne to ſee a man bluſh and be aſhamed when he had done amiſſe. And we may truly ſay, that bluſhing is the colour of Repentance, Ezra 9. 6. I am aſhamed, and bluſh to lift up my face. It is true indeed, that men may bee and are aſhamed, that are far enough from repentance. There is a ſhame of the face, and a ſhame of the heart: they have the ſhame of face, but not the ſhame of heart. And if they have the ſhame of heart, yet there is a double kinde of that ſhame. 1. Firſt, the ſhame of a thiefe, Ier. 2. 26. As the thiefe is aſhamed when he is found, ſo is the houſe of Iſrael aſhamed. And ſo there is the ſhame of any infamous ſinner, which ariſes from the diſgrace and diſcredit of his action, that hee hath done ſuch a thing by which hee hath crackt his credit, or may bring himſelfe to ſome ſhamefull puniſhment, the whip, ſtocks, or the gallowes. So wicked men may be aſhamed of their ſins in their heart and conſcience, becauſe of that ſhame their ſinne will bring them unto in hell. 2. Secondly, there is a ſhame of a ſonne or childe, a filiall gracious ſhame of heart and conſcience; and that is, when a mans ſhame riſes not from the ſhamefull conſequents that follow ſin; but out of a ſight of the filthineſſe, and loathſome baſeneſſe of their ſinnes, they ſee them ſo naſty and ſo filthy, that it makes them aſhamed that they have defiled themſelves with ſuch filth. And this is the ſhame that is in the cheeks of true repentance. There is a great deale of difference betweene the ſhame of a thiefe when he is taken, and the ſhame of a man that fals into a puddle, into the kennell, or the myre: a thiefe is aſhamed, becauſe ſome diſgrace will light upon him, or ſome puniſhment of ſhame. A man that is fallen into the myre, or kennell, he is aſhamed; but his ſhame is from the filthy, naſty, unſavoury pickle that he is in. So a wicked man hath ſhame of conſcience, becauſe his conſcience tels him he ſhall come to ſhame in hell: but a true penitent man hath ſhame of conſcience, becauſe his conſcience tells him, that he hath defiled and beſmeared himſelfe with loathſome filth. And ſuch a ſhame as this, may prove a ſurer ſigne of repentance then ſometimes ſorrow may doe. There may be a griefe and a ſorrow for ſin, that may come from the ſenſe and apprehenſion of wrath, and ſuch a griefe will not evidence true repentance: but a ſhame for ſinne, out of the ſenſe of the filthineſſe and vileneſſe of ſinne, is an unfailing evidence of the faith of repentance. If upon examination we can finde ſuch a ſhame in our ſoules, if with Ezra wee are aſhamed, and bluſh to lift up our face, not becauſe our ſhamefull puniſhments are increaſed over our heads, not becauſe our treſpaſſes will ſinke us downe into hell, but becauſe Our iniquities are increaſed over our heads, and our treſpaſſe is growne up to the heavens: ſuch ſhame yeelds comfort. But few are thus aſhamed of ſinne; now how many glory in their ſhame, in their ſinne, which ſhould be, and is their ſhame. The Prophet Iſaiah complaines of a brow of braſſe, Iſaiah 48. 4. The Prophet Ieremy, of an Whores forehead, Ierem. 3. 3. And Zephany, Of ſinners that know no ſhame, Zeph. 3. 5. Sinners have loſt thoſe few remaining ſparkes of modeſty they were wont to have, and are ſo farre from being aſhamed of their ſins, that they rather count it a ſhame not to ſinne. May not the Lord ſay of many now, as he twice complains, Ier. 6. 15. 8. 12. Were they aſhamed when they had committed abomination? nay, they were not at all aſhamed, neither could they bluſh. And are not men growne to that height of Sodomes impudency, Iſay 3. 9. The ſhew of their countenance doth witnes againſt them, and they declare their ſin as Sodome, they hide it not. Is the drunkard aſhamed of his drunkenneſſe? They that are drunke, are drunke in the night, 1 Theſſ. 5. Drunkenneſſe then had ſome ſhame, it ſought to mantle it ſelf with the darkneſſe of the night. But are men now aſhamed of drunkenneſſe in the open day, in the open ſtreets? So for ſwearers, adulterers, and others. Such impudency proclaimes mens impenitency in an high degree: ſuch perſons are as far from repentance, as they are from ſhame.
2 Secondly, deepe ſorrow, and hearty griefe for ſin. Where conſider two things: 1. firſt, The object of repenting ſorrow. 2. ſecondly, The depth and greatneſſe of it. Both will try truth of repentance.
1 Firſt, the object of repenting ſorrow, is ſin. It is ſin that ſpecially afflicts and diſquiets a repenting ſoul, that is the thing that wrings and pinches it. Where was it that the prodigals ſhooe did ſpecially wring him? Luke 15. 21. Father I have ſinned againſt heaven; that is, againſt God in heaven: he doth not ſay, Father I am in a depth of miſery, ready to periſh with hunger, in that pinching diſtreſſe that I would be glad to eate husks with Hogs. But, Father I have ſinned. This is the griefe of a repenting ſoule, that Gods Majeſty hath beene offended in and by his ſinnes. This was that which lay heavieſt upon, and ſate cloſeſt to Davids heart. He neither cries out of his diſcredit and ſhame in the world, nor yet ſpeakes a ſyllable of wrath, or hell; but Pſal. 51. 3, 4. My ſin is ever before me, against thee only have I ſinned, and have done this evill in thy ſight. My ſinne is ever before me, not Hell and damnation is ever before me; not the ſhame and reproach of the world, but my ſin is ever before me. It is this, Lord that pinches and diſquiets mee, that I have ſinned and done this evill in thy ſight. A good heart feares more the committing of ſin, than the ſuffering of puniſhment following it, Prov. 30. 9. Give me not poverty, leſt I be poore, and steale, and take the name of my God in vaine. He doth not ſay, leſt I be poore, and ſteale, and bring my ſelfe under the Magiſtrates ſword, or thy wrath; but he lookes only at the ſin, leſt I steale, and take thy Name in vaine. He feares the prophaning of GODS Name more, than the bringing of his owne name and perſon in queſtion. And to this purpoſe is that which Elihu charges Iob withall, Iob 36. 21. Regard not iniquity, for this thou haſt choſen rather than affliction; that is, thou haſt rather choſen ſin and iniquity, than poverty and affliction: as if he had ſaid, inaſmuch as thou haſt vainely, and raſhly, expoſtulated with God, V. 20. deſiring death, rather than to beare this affliction: thou art guilty of iniquity, and ſinneſt in this thy choice. This therefore implies, that a good heart would rather chooſe affliction, than iniquity; to ſuffer affliction, than to do iniquity. Now, as a good heart is more afraid of ſin, than affliction and puniſhment; ſo likewiſe a repenting heart is more grieved for ſinne committed, then for ſorrow to bee ſuffered. We ſhall finde David in great anguiſh and diſtreſſe of ſpirit, Pſal. 25. 17. 18. The troubles of mine heart are inlarged, oh bring thou mee out of my distreſſes; wringing, preſſing anguiſhes looke upon my affliction and my paine. Here be troubles of heart, diſtreſſes of ſpirit, affliction, and paine. But what is it now, that thus wrings, diſtreſſes, and paines David? See the laſt words, And forgive all my ſinnes, not forgive all my puniſhments; Davids ſin, not his puniſhment, was his paine. Wee ſhall ſee the like in him, 2 Sam. 24. 10. I have ſinned greatly, I beſeech thee take away the iniquity of thy ſervant: hee mentions not the taking away of any ſmart: nay, Verſ. 17. He is willing to beare it, I have ſinned, let thine hand be againſt me. He begs that the puniſhment may be laid upon him, but begs that his iniquity may be taken away. Let God be pleaſed to take away his iniquity, and he is nothing ſolicitous for the puniſhment: the offence of GOD troubled him, more than his perſonall ſmart. So that Gods heart were but towards him in the pardon of his ſinne, he did not care though Gods hand were againſt him in ſmiting him with temporall chaſtiſement. And this will better appeare, if wee doe but compare Pharaoh with David, Ex. 8. 8. Intreat the Lord that hee may take away the Frogs from mee: the Frogs troubled him more than his ſin againſt God, Take away the Frogs, but no mention at all of taking away his ſin. And when afterwards, a confeſſion of ſin is extorted from him, yet was it not his ſin that diſquieted him, Exod. 9. 27, 28. not take away my ſin, but take away the thunderings and the haile. Lord, ſayes David, Take away the iniquity of thy ſervant: oh, ſayes Pharaoh, take away theſe filthy Frogs, and this dreadfull thunder. A repenting heart is more troubled at ſin, then at thunder and Frogs. It ſees more filthineſſe in ſin, than in Frogs or Toads, or what ever elſe can bee preſented more ugly to it.
A repenting ſinner hath his eye upon God, and upon his Law. Hee ſees the holineſſe of God, that he is a God of pure eyes that cannot behold iniquity, Hab. 1. 13. Hee ſees him a good, gracious, patient Father, and ſo it cuts him to the heart to have offended ſuch a Father, and God. He looks upon the Law, and ſees it to be Holy, juſt, and good; and this gals him to the heart, to have violated ſo holy and ſo pure a Law. Now wicked men, they looke wholly at the juſtice and wrath of GOD, at the curſe of the Law, and ſo nothing troubles them but the feare of hell and death. If theſe might be avoided, the offending of an holy and good God, the violating of an holy and a good Law, would not a whit afflict or diſquiet them. Nay, it is remarkable in David, that though hee had upon Nathans meſſage to him confeſſed his ſin, and Nathan upon his confeſſion had pronounced the pardon of it; yet after this he cries out, My ſinne is ever before me, againſt thee only have I ſinned. Marke then, that even pardoned ſinne, forgiven ſin, vexes and diſquiets a true repenting heart. It pinches him, and diſquiets him, though it be forgiven; it grieves him that he hath ſo played the foole, and that ever he was ſuch a beaſt to offend ſo gracious a God. When the Prodigals Father ſees him comming a far off, he runs to meet him, ſhewes compaſſion to him, fals upon him, and kiſſes him. That kiſſe was the ſeale of his pardon, as if he had ſaid, Behold, I forgive thee all thy ſin, as when David kiſſed Abſalom, and Eſau kiſſed Iacob, they both did it in token of full reconciliation. And yet for all this, ſee how the Prodigall ſpeakes: he ſayes not, O Father, from the ground of my heart I unfainedly thanke thee, oh how great is my Fathers goodneſſe thus to pardon me, &c. but Father I have ſinned againſt thee. I, but his Father had kiſſed him, and thereby teſtified that he had freely forgiven him, what need hee confeſſe his pardoned ſin? Why is he not rather in the confeſſion of praiſe, than in the confeſſion of ſin? Oh no: A repenting ſinner is ſo affected and grieved with the offence of God in his ſinne, that though God have pardoned and forgiven it, yet he cannot but mourne for it, and be afflicted with it, that ſo holy a Law hath beene broken by him, that ſo good a God hath beene offended by him, Pſal. 25. 6, 7. Remember, O Lord, thy tender mercies, remember not the ſinnes of my youth. If God remember mercy, hee forgets and forgives ſinne. If God forget it, why doth David remember the ſins of his youth? Yes, ſo will a true repenting heart doe; it will remember the ſin that God forgets, it will mourn for the ſin which God hath forgiven.
Now hereby may men try the truth of their repentance. Pharaoh can ſay, I have ſinned, yet was he not to be truſted: and Saul can ſay ſo too, as well as hee, I have ſinned: and Iudas can ſay, I have ſinned, as well as them both, and yet not a true penitentiary of them all. We may ſay as much, and make large confeſſions before the Sacrament too, and yet be farre from true repentance. Deale honeſtly: if thou be grieved indeed, what is it that grives thee? ſinne, or ſmart. Such as is the object of thy griefe, ſuch is thy repentance. As in the caſe of feare of ſin, ſo is it in the Qui Gehennas meluit, non peccare metuit, ſed ardere. Ille autem peccare metuit, qui peccatum ipſum ſic ut Gehennas odit. Auguſt. …ep. 144.caſe of griefe for ſin. In the caſe of fear, Auguſtines ſaying is true, He that feares hell▪ feares not to ſin, but to burne. But he feares to ſin, who ſo hates ſin it ſelfe, as hell. To feare hell, is to feare burning, not ſinning; he feares ſinning, that dreads ſinning as he dreads burning. It is ſo in caſe of griefe: he that is ſorry becauſe of hell, is not ſorry becauſe he hath ſinned, but becauſe he ſhall burne. He is truly ſorry for ſin, that is more grieved for ſinning than he is afraid of burning. If then ſin, meere ſin, without relation to hell, be that which doth diſquiet us, and this be the thing that mainly troubles us, that we have beene ſuch beaſts to offend God, there is a cauſe of great joy in ſuch ſorrow, it is an evidence of thy true repentance. But if dread of hell, and the feare of being damned, bee the thing that workes this ſorrow and griefe in us, there is little cauſe of comfort in ſuch repentance. So may our repentance be tryed by the object of our ſorrow.
2 Secondly, the depth and greatneſſe of this ſorrow, will ſerve to try the truth of our repentance. The ſorrow of repentance is not a ſlight, overly, ſuperficiall griefe, but a deepe and an hearty ſorrow. That as David ſpeaks of in that caſe, Pſ. 73. 21. Thus was mine heart grieved, or thus was mine heart leavened; that is, his griefe was ſo great, that his heart was leavened with it. A little leaven leavens the whole lumpe, therefore much leaven doth it much more; his whole heart was ſowred with the leaven of ſorrow. Such is the griefe and ſorrow of repentance; it is a leavening griefe that leavens the whole lumpe of the heart, it ſeaſons and affects all the whole heart. Therefore the mourning of repentance is called a great mourning, Zach. 12. 11. In that day there ſhall be a great mourning in Ieruſalem. How great? as the mourning of Hadadrimmon, in the valley of Megiddo. As great as was the mourning for the untimely loſſe of Ioſiah. How great that was, ſee 2 Chro. 35. 24, 25. So deepe is the ſorrow, and ſo great is the ſorrow for ſin in repentance. Yea, it is a bitter mourning, Zech. 12. 10. And they ſhall mourne for him, as one mournes for his onelyonly Sonne, and ſhall bee in bitterneſſe for him, as one that is in bitterneſſe for his firſt-borne. A man that looſes his firſt-borne, and his only ſonne, how bitterly mournes that man? Repentance mournes ſo bitterly, Peter went out, and wept bitterly; they be waters of Marah that flow from the eyes of repentance. Nay, though it be a bitter ſorrow, which is for the loſſe of an only ſon, and the loſſe of deere friends; yet in repentance God lookes for a geeater ſorrow than that is, which is for the death of deareſt friends: therefore Iſay 22. 12. The Lord called to weeping, mourning, and baldneſſe. God in ſpeciall manner prohibited baldneſſe in their mournings for the dead, Deut. 14. 1. Yee ſhall not cut your ſelves, nor make any baldneſſe betweene your eyes, for the dead: and yet God that forbad it in mourning for the dead, cals for it in mourning for ſinne. To teach how great our ſorrow for ſin ſhould be; that there ought to be a greater ſorrow in repentance for ſin, than of naturall affection for the loſſe of our deareſt friends by death. It was a great ſorrow that of Davids for Amnons death, 2 Sam. 13. 36, 37. The King wept very ſore, or with a great weeping greatly: and David mourned for his ſon every day. He wept: He wept with a great weeping, and with a great weeping greatly: And he mourned daily. Such is the ſorrow of repentance, a deepe and a daily ſorrow, till God allay it with ſome anſwers of peace. Hence it is that it manifeſts it ſelfe with ſuch outward expreſſions. The Publican ſmites upon his breaſt, Luke 18. And Ephraim ſmites upon his thigh, Ier. 31. 19. And Ezra rends his garment, plucks the haire off his head and beard, Ezra 9. 3. All but to teſtifie the deepe and hearty ſorrow for ſin. By this may men take a triall of their repentance. If thou haſt had a leavened ſpirit, an imbittered ſpirit, & haſt lamented after the Lord, 1 Sam. 7. 2. whom thou hadſt loſt by thy ſin, as thou wouldeſt have lamented after a deere loſt friend; if thou haſt beene in the waters of Marah, the greater thy griefe hath beene, the greater cauſe of comfort haſt thou in the truth of repentance. But ſo formall, ſo ſlight, is the ſorrow of many hearts for ſin, that it is a cleere caſe they are ſtrangers to repentance.
3 Thirdly, A forſaking, an utter Poſt luctum poenitentiae non redeas ad peccatum, non iterum facias quod iterum plangas. Non eſt paenitens ſed irriſor, qui adhuc agit unde paenitent. Bern. de modo bene vivendi.ejection, and rejection of all our former ſinfull luſts and wayes, Prov. 28. He that confeſſeth and forſaketh. Repentance not only confeſſes, but forſakes the confeſſed ſin, Iob 34 32. If I have done iniquity, I will doe no more. That is the language and the reſolution of true repentance, Epheſ. 4 28. Let him that ſtole ſteale no more. True repentance makes men doe as God did when he repented him, Gen. 6. 6, 7. And it repented the Lord that he had made man on earth, and it grieved him at his heart: but that was not all, And the Lord ſaid I will deſtroy man, whom I have created from the face of the earth, both man and beaſt, &c. for it repents me that I have made them. Nay, repentance in man goes further, one Noah found grace in the eyes of the Lord, and hee was ſpared from the common deſtruction; but here, not one luſt or ſin finds grace in the eyes of a man, that truly repents, but all muſt be drowned in the floud of the teares of repentance. It is with a man that hath the griefe of true repentance, as it was with Nehemiah, Neh. 13. 7, 8. I came to Ieruſalem, and underſtood of the evill that Eliaſhib had done for Tobia, in preparing him a chamber in the courts of the houſe of God, and it grieved mee ſore: but he reſts not there, but goes further, therefore I caſt forth all the houſhold-ſtuffe of Tobiah out of the chamber. What ſhould Tobiah doe with a chamber there? Therefore he not onelyonly outs Tobiah, but out goes all his ſtuffe too. So doth repentance, when it conſiders all the evill that Satan and corruption have done, and how they have taken up chambers in the heart, that ſhould be the houſe of God, it is grieved ſore, and thereupon it outs Satan and all his ſtuffe; neither Satan, nor his ſtuffe, ſhall bee chamberd there any longer. So doth repentance diſpoſſeſſe Satan of the ſoule, as Chriſt diſpoſſeſſed his body of him, Marke 9. 25. Thou dumbe and deafe ſpirit, I charge thee to come out of him, and enter no more into him: ſo repentance caſts Satan and filthy abominations out of a man, that they enter no more, they are caſt out for ever. Teares of repentance are not onelyonly wetting but waſhing teares, Iſay 1. 16. Waſh you, make you cleane. Davids teares waſht his couch, Pſal. 6. and ſo much more waſht himſelfe. Baptiſme is called the Baptiſme of Repentance, Luke 3. 3. In baptiſme there is a waſhing away of ſinne. And how is baptiſme the baptiſme of repentance, if in repentance there were not the doing away of ſinne. If a man could ſhed a ſea of teares, yet if he doe not drowne his ſin in that ſea, what were he the better? If a man ſhould weepe his eyes out, yet if he weepe not his ſins out, to what purpoſe were it? Whereſoever repentance is, there muſt neceſſarily follow this forſaking, and caſting off our ſins, becauſe with true repentance theſe two things ever goe: firſt, an abomination and loathing of ſin; the man that repents horribly, loathes his ſins by which he hath offended, Iob 42. 6. I abhorre my ſelfe, and repent. Ezek. 20. 43. Ye ſhall loath your ſelves in your own ſight for all your evils that ye have committed. Secondly, an indignation againſt ſin, 2 Cor. 7. What indignation? Hoſea 14. 8. Ephraim ſhall ſay, what have I to doe any more with Idols? Now that which a man loathes, and that againſt which a man hath an indignation, hee muſt needs put it and caſt it away from him, ſee Iſay 30. 22. Thou ſhalt caſt them away, namely, their Idols; and why ſo? Becauſe they loathed them, they were as a menstruous cloath; and becauſe they had indignation againſt them, Thou ſhalt ſay unto it, Get thee hence. So that let there once be abomination and indignation, and there will be a caſting away. Try thy repentance by this; conſider what have thy ſins, thy beloved ſins beene; is thy drunkenneſſe with loathing and indignation forſaken? are thine oathes, uncleanneſſe, covetous courſes, &c with loathing and indignation Nam qui plangit peccatum & iterum facit peccatum, quaſi ſi quis lavet laterem crudum qui qui quanto amplius laverit tam amplius faciet lutum. Bern. de modo bene vivendi.abandoned? it is a good ſigne. But how idely talke they of repentance, who becauſe they have blubbered out a few teares, thinke all is well, when yet they ſtill live and lye in their ſins, and hold them as faſt as ever. The Mariners when they found out Ionas, yet faine they would have ſaved him, wondrous loath to caſt him over-board. Many ſee their ſins, and know them to be dangerous ſins, but yet exceeding loth to ſhake hands with them, loth to throw them into the ſea, but will rather adventure their owne caſting away, than caſt them over-board. Never deceive thy ſelfe; though thou haſt ſighed, cried, prayed, beg'd mercy, yet if ſtill thou live and goe on in thy ſinfull courſes, there is no truth of repentance in thee.
4 Fourthly, A walking in holineſſe and obedience, and bringing forth the fruits thereof. Bring forth fruits meet for repentance. There is mention, Rom. 6. Of fruits in holineſſe, and Phil. 1. 11. Of fruits of righteouſneſſe, and Col. 1. 5. Of fruits of obedience: Now ſuch fruits are meet for repentance. Bring forth fruits, ſaith S. Iohn, meet for repentance. It is a metaphor taken from trees tranſplanted, or grafted into other ſtocks. Before their grafting they bring forth fruit, but it is bitter and ſowre fruit, wildings and crabs; but new ſiances grafted upon thoſe ſtocks, there is new fruit brought forth. A Pepon being grafted upon a Crab ſtock, the ſtock brings forth no more Crabs, but Pepons, a new and a good fruit. Such a change and renovation is there in repentance, it makes a man a new man, walking in newneſſe of life, Epheſ. 4. 23, 24. Be renewed in the ſpirit of your minde, and put on the new man. How ſhall it appeare that this is done? Amongſt other things by that, Verſ. 28. Let him that ſtole ſteale no more, there is the former thing in the forſaking of ſin. But that is not all, there is yet more to be done, But rather let him labour, working with his hands the thing that is good, that he may have to give to him that needs. So that repentance not only bindes the hands from theeving, but opens them to giving. It makes a theefe become a mercifull man. It was the Churches ſin, Cant. 5. 3. that when Chriſt knockt, and would have had her opened unto him, ſhe neglects him, and puts him off with excuſes. But afterwards V. 4. Her bowels were moved for him, or in her, her bowels made a troubled noiſe, ſounded, and rumbled, that is, ſhe was exceedingly grieved and diſquieted, that ſhe had done ſo fooliſhly. But that doth not ſerve her turne, to grieve for her fault, but ſhee will mend it too, and fals to doing of duty, Verſ. 5. I roſe up to open to my beloved. Many have their bowels move within them, but yet it will not move them out of their beds; they lye ſtill, but I roſe up and open'd, ſayes the Church, and makes after CHRIST whom ſhe had fooliſhly neglected. Try thy repentance by it. Sonne, goe worke to day in my Vineyard, ſayes the Father in the Parable to his Son, he anſwered and ſaid, I will not, but afterwards he repented, and went, Mat. 21. 28, 29. He repented, becauſe he was not only grieved for his former diſobedience, but alſo becauſe he went, & did his Fathers work in the Vineyard. If thou doe the like, if thou ſo grieve for former diſobediences, as that now thou falleſt to thy Fathers worke, and falleſt hard and cloſe to it, then thou repenteſt. The contrary convinces men of impenitency. It is not weeping, but working, that muſt evidence repentance; wee may ſee many weepe, but we cannot ſee them worke; and all that repent muſt turne to God, and doe workes meet for repentance, Acts 26. 20. Where no ſuch workes of holineſſe and obedience, there is no turning to God, nor truth of repentance.