The Christian Temper, Discourse 1 · Part 3

The Christian Temper · Discourse 1 · Part 3

p. 91ACT. 11.18.

—Then hath God alſo to the Gentiles granted Repentance unto Life.

REpentance is not a more common than neceſſary Subject. It is part of the Foundation of Chriſtianity, Heb. 6.1. And without true Repentance, Mens hopes of Salvation are built on the Sand. I do not ſay, that any Man is ſaved for his Repentance; yet (ſpeaking of the Adult) we muſt ſay, that none are, or can be ſaved without it. Except ye repent, ye ſhall periſh, Luk. 13.3, 5. Repent, and be Converted, that your Sins may be blotted out, Act. 3.19. without Repentance no Pardon, no Remiſſion, and conſequently no Salvation.

But what is this Repentance unto Life? And how may it be known?

In the late Confeſſion of Faith (chap. 15.) a good and full account is given of it, viz. By it a Sinner, out of the ſight and ſenſe not only of the danger, but alſo of the filthineſs and odiouſneſs of his Sins, as contrary to the Holy Nature, and Righteous Law of God, and upon the apprehenſion of his Mercy in Chriſt to ſuch as are penitent, ſo grieves for, and hates his Sins, as to turn from them all unto God, purpoſing and endeavouring p. 92to walk with him in all the wayes of his Commandments.

The Subject of Repentance is a Sinner, Mat. 9.13. I am not come to call the Righteous but Sinners, to Repentance. In Paradiſe, while Man retained his Innocency (which indeed was but a while) he had no need of Repentance. In Heaven the Saints are made Perfect in Holineſs, and ſo have no more occaſion for Repentance. The Subject of Repentance is a Sinner. Yea, a Sinner of ſome hopes. In Hell (a place full of Sin, as ever it can hold) there is no hope of obtaining Pardon, or finding Mercy, and ſo no place for Repentance. Hell, that is full of Deſpair, has no place for Repentance. Only upon Earth, as there is no Man that liveth and ſinneth not; and as God hath graciouſly promiſed pardon to all that truely Repent, here is both an engagement upon Sinners, and encouragement for Sinners to Repent.

Some go further, and make the Subject of Repentance a believing Sinner. Suppoſing that Faith (in order of Nature) goes before Repentance. As I conceive, the principle or habit of Faith, and of Repentance, and other, Graces are infuſed together. But by the ſpecial help, and operation of God's Spirit, the Soul is firſt inabled to put forth a gracious act, in conſenting to the terms of Gods Covenant, actually cloſing with, and accepting of Chriſt, as he is there offered; upon which the Spirit of Grace is given, to dwell in the Heart, gracious habits are implanted in the Soul, as a new nature inclining it to ſuch acts, (Which I could wiſh added to what I have written in a former Treatiſe, ſcil. of the Covenants. p. 224, 225.)

Now though the general aſſenting Act of Faith muſt p. 93neceſſarily be ſuppoſed to go before Repentance, as it is in the Will, Cathol. Theol. lib. 1. par. 2. p. 84.(as Mr. B. noteth) yet a Man cannot truly accept of Chriſt as a perfect Saviour, without a ſenſe and feeling of the burthen of his Sins, and being humbled under it; nor can he accept of Chriſt as Lord and King, without a reſolution, and hearty purpoſe of turning from all Sin unto the Lord. That in the very firſt act of Faith, as ſaving, there is Repentance alſo included.

Repentance may be thus diſtinguiſhed; 1. It is either initial, or continued. Initial Repentance at a Man's firſt Confeſſion: Continued, that which follows through the courſe of ones Life afterwards.

2. There is an habitual and virtual Repentance, a Diſpoſition or Inclination to mourn for, and turn from all our Sins, as we come to have our Sins diſcovered to us. And actual formal Repentance, actually grieving at, loathing, reſolving and ſtriving againſt the Sins we have found out, and are convinced of.

3. There is an ordinary Repentance, daily practiſed for daily ordinary failings; and a ſpecial extraordinary Repentance, exerciſed upon ſome foul Fall, ſad Declining, or Backſliding, as in David's, and in Peter's caſe. Renewed Repentance, as ſome call it, in regard of ſome ſad Interruption before. Yet theſe Diſtinctions do not imply various kinds of Repentance, but only different degrees.

There are two main eſſential conſtitutive Parts of true Repentance, viz. Humiliation, and Reformation; or Contrition and Converſion: A mourning for Sin after a godly ſort, (foreign) and a turning from Sin unto God.

p. 94Now firſt; Of godly Sorrow for Sin.

The Hebrew Word, nacham, and the Greek, foreign; and the Latine, **Poenitet me quod poena tener me. Poenitet eſt idem quod …edet, vel piget.Poenitet; all ſhew Repentance to have Grief, and Sorrow in it. A Man that grieves not for what he hath done amiſs, repents not. Yea, there is no right forſaking of Sin, without an hearty Sorrow for it. There is a Rending of the Heart for Sin, before it is rent from Sin.

Queſt. But how ſhall a Man know, whether his Sorrow for Sin be right?

(1.) Right Sorrow for Sin is upon right Grounds. As the Lord ſays, Hoſ. 7.14. They have not cried unto me—when they howled upon their Beds. And Zech. 7.5. Did ye at all faſt unto me, even unto me? So there are many that cry out of their Sins, are troubled about their Sins, that yet do not ſorrow after a godly ſort, but have reſpect only to themſelves. Many are troubled for Sin, not as contrary to God, but only as miſchievous or injurious to themſelves; not as it diſhonoureth God, but as it brings ſhame, and diſgrace upon themſelves; not as it diſpleaſeth God, but as it ſubjecteth them to his Wrath and Curſe; not as God is offended by it, but as they are like to ſuffer for it. Many only reſpect the Shame or Puniſhment felt or feared. Now that Humiliation which comes only from Pride, cannot be ſound Humiliation. And that Sorrow which is meerly from ſelf-reſpect, cannot be godly Sorrow. Hard-hearted Pharaoh would ſometimes confeſs his Sin under the ſence of an heavy Plague; ſo wicked Ahab could humble himſelf under the fear of Judgment threatned, while far enough from true Repentance.

p. 95And as there is a Principle of ſelf-love planted in all Men, the wickedſt Man on Earth would not be miſerable for ever, is not willing to be damned. And ſo when a Sinners Conſcience is awakened, that he ſees himſelf obnoxious to God's everlaſting Wrath, and to the torments of Hell for ever; no wonder if he be full of horror. Nature only (without the leaſt dram of Grace) would teach one under ſuch terrors, to cry out (with Judas) Oh! I have ſinned! Thus a Sinner under Convictions may have ſtronger paſſionate Workings of Grief, than gracious Souls have ordinarily. The Paſſion of Grief may be very much ſtirred, when yet there is no godly Sorrow. Though I grant, it is lawful to be troubled for Sin, as it is againſt our ſelves. But if we are troubled for Sin only as againſt our ſelves, not as againſt God: ſuch Trouble is privatively ſinful. Godly Sorrow is not only form Self-love, but from the Love of God and Chriſt and Holineſs. Now, do we grieve for Sin, not only out of a Sight and Sence of the Danger, but alſo of the Filthineſs and Odiouſneſs of it, as contrary to the holy Nature and righteous Law of God? Do we indeed grieve for Sin as Sin? More particularly,

1. Do we mourn for Sin, as a Breach of God's holy Law? As it is a thing forbidden, and not only as it has ſet us under the threatnings of the Law. Do we heartily approve of the Law of God, as holy, juſt and good? Do we delight in the Law of God in the inner Man? Is it our earneſt Deſire, that our Hearts and Lives were in all things conformed to it? and our great grief to find the contrary? Many that ſometimes have ſtorms raiſed in their p. 96Conſciences, but inſtead of being offended and diſpleaſed with themſelves, and their Sins, they are offended at the Word that diſcovers and condemns their Sins: and (as Ahab hated Micaiah) they cannot endure faithful Miniſters that tell them plainly of their Sins. If it be thus with thee, and if thy Heart riſeth againſt and repines at the ſtrictneſs and purity of God's Laws, if they are grievous to thee (as croſſing thy beloved Luſts) grievous as the Light to a Thief, or as Chains are to a Malefactor. Though thou mayeſt be full of Trouble and Perplexity, yet certainly it is quited different from true Repentance, and godly Sorrow.

2. Do we mourn for Sin as a Diſhonour to God? Herein lieth the greateſt Evil of Sin, that it is againſt God. It is a practical Denial, Contempt, Affronting or Abuſing of God, and of all God's Attributes; a Denial or Contempt of his Sovereignty and Authority, of his Holineſs and Juſtice, of his Wiſdom, Truth, Power and Greatneſs, of his Omnipreſence, Omniſcience, of his Dominion and Propriety in his Creatures, an abuſe of his Goodneſs. It is a denying him that Honour, Service and Subjection, which is due from us as we are his Creatures. Indeed it cannot be expreſſed what a wrong and diſhonour to God Sin is. And this a gracious Soul takes notice of in his ſad Reflections upon his Sins: As David, 2 Sam. 12.13. I have ſinned againſt the Lord. Pſal. 51.4. Againſt thee, thee only have I ſinned, and done this evil in thy ſight. Though he had ſinned againſt others too, had ſinned againſt Bathſheba, depriving her of her Chaſtity, had ſinned againſt Ʋriah, depriving him of his Life; had ſinned againſt the World, ſetting it ſo p. 97ill an example, and giving Enemies ſuch occaſion to blaſpheme; theſe wrongs did all terminate upon God, the ſupream Lawgiver; and the Injury done to Creatures, (though great in it ſelf) was a ſmall matter to the Wrong and Diſhonour therein done to God. As the Lord, to magnify his Grace in pardoning the Sins of his People, goes over with it again and again [againſt me, againſt me] Jer. 33.8. I will cleanſe them from all their Iniquities, whereby they have ſinned againſt me: and I will pardon all their Iniquities, whereby they have ſinned againſt me, and whereby they have tranſgreſſed againſt me. So that Sin is againſt God, this is the burthen of every gracious Heart.

3. Do we grieve for Sin as it diſpleaſeth God, as it is the abominable thing which he hateth. Ezek. 6.9. They that eſcape of you ſhall remember me among the Nations, becauſe I am broken with their whoriſh Heart, which hath departed from me, &c. Doth this Conſideration of Sin break our Hearts? Are we vexed at our ſelves, that we have fretted him, (as we have the Expreſſion, Ezek. 16.43.) that we have provoked and diſquieted him? Doth it grieve us to think how we have grieved his Spirit? Is it the burthen of our Souls to think how he is preſſed under our Sins, how we have wearied him with our Iniquities? It is nothing for us to be troubled, when God afflicteth and putteth us to grief. A Slave will roar and cry out under the Laſh. But an ingenuous Child is grieved when he hath diſpleaſed his Father, though he be not ſcourged and corrected for it. So though we are not chaſtened by God, yet do we afflict our own Souls for Sin? Or, if the Lord doth lay Affliction on our loyns, yet are we more troubled p. 98for having offended God, than for our own ſmart and ſuffering?

4. Do we grieve for Sin, as againſt God's mercy? as an ill Requital of his Goodneſs? Doth the Goodneſs of God lead us to Repentance? Godly Sorrow is ingenuous. And the Mercy and Goodneſs of God is a ſpecial means of exciting to Repentance, and of promoting it.

That there is Mercy with the Lord, that there is Hope of finding Mercy; this is a ſpecial means of working Repentance at firſt, without which the Soul would be ſwallowed up in deſpair. The Law diſcovering Sin and Wrath, diſplaying God's Holineſs and punitive Juſtice, may (in one ſence) break the Heart of a Sinner. But it is the Goſpel revealing God's free and infinite Grace and Mercy in Jeſus Chriſt, his willingneſs and readineſs to pardon, and to be reconciled to Sinners that repent and turn; that is the means of melting the Heart into kindly Sorrow. The great Motive to ſound Repentance is God's Mercy. As you find it laid down, Joel 2.13. Rent your Heart, and not your Garments, and turn unto the Lord your God: for he is gracious and merciful, ſlow to anger, and of great kindneſs. When a Man conſidering his many and great Provocations on the one hand, and God's gracious and merciful Offers on the other hand. As [Thou haſt played the Harlot with many Lovers, yet return unto me, ſaith the Lord. As I live, ſaith the Lord God, I have no pleaſure in the Death of the wicked; but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways; for why will ye dye? Let the wicked forſake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy on p. 99him; and to our God, for he will abundantly pardon.] When thus a Man hath his Heart relenting, it is kindly. When the thoughts of God's Goodneſs, of his gracious Nature, and his gracious Offers, cauſe a Man to loath himſelf, to be aſhamed of his own baſeneſs and vileneſs, in offending ſo gracious a God; this is godly Sorrow.

Indeed it is an hopeful Sign, when the Heart is melting under common Mercies. A Stone-wall will ſeem to weep in moiſt weather: So the Hearts of many that are as hard as Stone, will ſeem to give again under Judgments. But David was brought to Repentance, by Nathan's recounting God's favours vouchſafed to him, and not only his denouncing judgment, 2 Sam. 12.7, 8, with v. 13. And ſo ſome paraphraſe upon Pſal. 51.4. Againſt thee, thee only have I ſinned. Againſt thee, who haſt done ſo much for me; againſt thee, who haſt ſo raiſed me, ſo oft delivered me. O I have ill requited thee. The common Goodneſs of God, his Patience and Long-Suffering ſhould lead Sinners to Repentance, Rom. 2.4. eſpecially conſidering the proper tendency thereof. For though eventually, per accidens, through Mens wickedneſs that deſpiſe and abuſe Divine Patience and Long-Suffering, many a man's Condemnation is increaſed and aggravated thereby; yet per ſe, in its own nature, the Long-ſuffering of the Lord is Salvation, 2 Pet. 3.15. This gives us time and ſpace for Repentance, and for working out our Salvation; as there v. 9. The Lord is long-ſuffering to us-ward, not willing that any ſhould periſh, but that all ſhould come to Repentance. As alſo it is a Motive to Repentance. God's forbearance and long-ſuffering preacheth and preſſeth to Repentance, p. 100proclaiming God's unwillingneſs to puniſh, his waiting to be gracious, his waiting for the Sinners return. Thus I ſay, God's common Goodneſs and Patience exerciſed towards Sinners is to lead them to Repentance.

And much more ſhould his ſpecial Grace and Favour vouchſafed to his People, promote their Repentance. See Ezek. 16.60, 61, 62. And when it is thus, that the greater Senſe and Experience we have of God's Goodneſs, Grace and Mercy, the better thoughts we have of God, and the worſe thoughts we have of our Sins, and of our ſelves for Sin. When we bluſh, and are humbled, and aſhamed greatly, to think how we have requited the Lord evil for good; when by God's mercies we are brought to a loathing of our ſelves for our Iniquities: this is child-like and ingenuous; this is a comfortable Evidence that our Sorrow is after a godly ſort.

5. Do we mourn for Sin, as that for which Chriſt ſuffered? In Zech. 12.10. Where the Spirit of Grace and Mourning is promiſed to be poured out upon the Church and People of God, It is ſaid, And they ſhall look upon me whom they have peirced, and they ſhall mourn for him as one mourneth for his only Son. &c. That theſe Words have reference to Chriſt, is evident from John 19.37. The Garden, where Chriſt was in his bitter and bloody Agony, and Mount Calvary where he was crucified, are Schools, whither we ſhould go in our ſerious Meditations, to learn to mourn for Sin. Now are our Hearts ſoftned in the Blood of Chriſt? Do the thoughts of a bleeding crucified Saviour ſet our Hearts a bleeding for Sin? A gracious Soul ſees more of the evil of Sin p. 101in what Chriſt ſuffered, than in all that ever he himſelf ſuffered, or can ſuffer by it.

6. Do we mourn for Sin, as defiling, as the deformity of the Soul? As it is contrary to God's Image (the Beauty of the Soul, that which was, and would be Mans chiefeſt excellency) as it renders us unlike to an Holy God? Many can be troubled in reſpect of the guilt of Sin, as it expoſeth to Wrath, bindeth over to puniſhment, who are not troubled for the Pollution, and filthineſs that is in Sin. As Pharaoh could cry out of the Plagues, that his Sin had brought upon the Land, yet was not ſenſible of the Plague of his own Heart. A gracious Soul groaneth under, and is ſadly burthened with his corruptions, and ſinful imperfections, even when he may know that in and through Chriſt he is freed from Condemnation. He is ſick of Sin, weary of it, as one would be of filthy, noiſom Cloaths about him. He cannot but with the Leper, cry out, Ʋnclean, Ʋnclean: And as Job, Behold, I am vile.

7. Do we grieve for Sin, as the Diſeaſe of the Soul? as that which diſableth us from ſerving God as we ought? that greatly indiſpoſeth us to that which is good? Are we weary of Sin, as the Priſoner of his Shackles? as the ſick Man of his Diſeaſe?

8. Do we mourn for Sin, as the partition-wall betwixt God and Souls? as that which eſtrangeth us from God, and God from us? Carnal Men can be troubled, when their Iniquities ſeparate betwixt them, and good things here: but ſuch as ſorrow after a godly ſort, ſee far more evil in Sin, as it ſeparateth betwixt God, and Souls. They are oft p. 102thinking, how they might enjoy more of God's gracious Preſence, were it not for their Sins. As, what is it but Sin that hinders our Communion with God? Gracious Souls oft think, how they might be refreſhed with the Light of God's Countenance, but that their Iniquities (like Clouds) are ſtill interpoſing. And this is Godly Sorrow, when indeed Souls are lamenting after the Lord.

Thus let us examine, what are the Grounds and Motives of our Sorrow.

(2.) Godly Sorrow may be known by its extenſiveneſs, and adequateneſs unto the Object, if we do not make light of any Sin, that we know, and are convinced of. There are many Sins, which others lightly paſs over, and make nothing of, which a gracious Heart is deeply ſenſible of, and truly humbled for.

1. A gracious Soul is humbled for original Sin, as well as for actual Tranſgreſſions. Such an one lays to Heart the Sin of his Nature, as well as his perſonal Sins. Indeed his actual Sins lead him to take notice of, and mourn over original Corruption. As when David came to confeſs his great Sin of Blood-guiltineſs, he traced it to the Fountain-head, his being ſhapen in Iniquity, Pſal. 51.5. As Paul cryed out, Rom. 7.24. O wretched Man that I am, who ſhall deliver me from this body of Death! Such ſee their birth-Sin to be the Womb of all other Sins. They cannot make light of natural Corruption, the Fountain from whence ſo many impure Freams of actual Tranſgreſſions iſſue; the Root of Bitterneſs which bringeth forth ſo much poiſonous, and deadly Fruit.

p. 103Now what ſhould ſuch think of themſelves, who were never humbled for that ſinning Sin, were never ſenſible of the Corruption of their Natures? Who will not believe, that their Natures are ſo bad? Who bear up themſelves with this, that they have as good Hearts towards God, as the beſt, while yet their Hearts were never changed.

And how little are they ſenſible of the evil of Natural Corruption, who when Sin hath ſhamefully broken out, when they have been unreaſonably tranſported with Paſſion, Revenge, &c. think to excuſe the matter, ſaying, Alas, they cannot help it, it is their Nature. But was Nabal ever the better, for being of ſuch a churliſh Nature, that a Man could not ſpeak to him? Sure, they are not duly humbled for the Corruption of their nature, who take this for an Apology, or excuſe. Is it not ſo much the worſe, that the Nature of the Wolf is ravenous, and the Nature of the Toad, or Serpent is poiſonous? So that we are naturally prone to Sin, it is no extenuation, but an aggravation of our ſinfulneſs.

2. A Gracious Soul is for laying load of Sorrow upon its ſpecial Sin. Such Sins whereby the Spirit is moſt grieved, and Communion with God moſt obſtructed, and growth in Grace moſt hindered, muſt needs be moſt grievous to a gracious Heart, as they are found out.

Others may be ready to confeſs, and ſeem troubled for common failings, ſuch Sins as the beſt of Men in this ſtate of imperfection are not freed from: but there is ſome ſpecial Sin, or other that they are wedded unto, and in league with, and this they ſeek to hide, palliate, and excuſe, all they p. 104can; whether it be Pride, or Senſuality, Voluptuouſneſs, or Covetouſneſs, &c. that that is a Mans ſpecial beloved Sin, a natural Man is for cloaking that Sin, and cannot endure to hear his Herodias ſpoken againſt; he ſtudies Evaſions and Diſtinctions to defend that Sin, and to put off Convictions. Thus the natural Man and Hypocrite will beat about the Buſh. I remember Mr. Hooker compares the Confeſſions of ſuch to the Cries of the Lapwing. As the Lapwing will cry and flutter, and make moſt ado, when furtheſt from her Neſt, or from her Young: So ſuch whoſe Hearts are unſound, whatever Sins they take notice of, yet they uſe to keep aloof off from their ſpecial Sins. But the Doves of the Valleys, they mourn every one for his Iniquity, Ezek. 7.16. And this is a good Sign, when a Mans ſowreſt looks are on his Dalilah, his darling-Sin.

(3.) Godly Sorrow is not only moved for open miſcarriages, which others may take notice of; but is alſo ſtirred and working upon ſecret Sins. As Judah ſaid, Gen. 38.23. Let her take it to her, leſt we be ſhamed. Many would bluſh to have their Sins diſcovered, who are not troubled while they can keep them cloſe under-board. If they have been guilty of lying, and are found out, or guilty of ſome theft or wrong done to their Neighbour, and it is brought to light, then they are vexed and diſquieted. The Thief is aſhamed when he is taken. But might they have gone on in Sin undiſcovered, it would not have troubled them. That cannot be Godly Sorrow, where there is no reſpect unto God. And there is no reſpect unto God, where ſecret Sins are not a Burden. God ſees in ſecret. He ſets our ſecret p. 105Sins in the light of his Countenance. And ſo if we have godly Sorrow, we ſhall take notice of, caſt a ſorrowful Eye even on our ſecret Sins. As it is more, that God knoweth and is diſpleaſed at them, than if they were known to all the World.

(4.) Godly Sorrow is ſtirred in a ſenſe of ſpiritual Impurities, and not only moved at ſome groſs Immorality. Natural Conſcience may fly in a Mans face for groſſe Sins (though ſecretly and cloſely committed): Sins that defile the Hands, that defile the Body, ſtare a Man in the Face, and he cannot ſo eaſily look off from them. The filthineſs of the Fleſh diſquiets the Conſcience of many a natural Man; while he is not ſenſible of the filthineſs of his Spirit, he quite overlooks other Sins ſeated within; that defile the Heart and Soul. But a gracious Soul is burdened with Unbelief, ſpiritual Pride, Hypocriſy, with the inward Diſtempers of his Spirit; yea many times he obſerves and is humbled for the firſt riſings of Corruption, firſt Motions to Sin.

(5.) Godly Sorrow is moved, as upon a ſenſe of the prevalence and ſtirring of Corruption, ſo upon a ſenſe of the Souls being ſo wanting and weak in Grace. A natural Man will complain, when his Conſcience is like a raging Sea, for want of Peace; while he complains not that his Heart is like a dead Sea, he is not troubled for the want of Grace. He could pray with the Pſalmiſt, Pſal. 51.9. Hide thy face from my Sins: but not go on with the Pſalmiſt, ver. 10. Create in me a clean Heart, O God; and renew a right Spirit within me. Or if he prayeth for a clean Heart, an holy Heart, it is without Heart. Confeſ. lib. 8.…7.As Auſtin confeſſeth he did, when a young p. 106Man, Da mihi Caſtitatem & Continentiam, ſed noli modo; timebam enim ne me cito exaudires, & cito ſanares à morbo concupiſcentiae, quam malebam expleri, quam extingui. The natural Man loves Sin, and therefore while ſuch, cannot truly deſire Grace, nor mourn for the want of Grace. But the gracious Soul is weary of Sin, Sin is its greateſt Burden. He ſees a beauty in Grace and Holineſs, is taken with it, and is aſhamed to ſee himſelf ſo ſhort here. Like him that cried out with tears, Lord, I believe, help thou mine Ʋnbelief. He deſires indeed to love God, and is aſhamed that he loveth God no more. He would prize Jeſus Chriſt, and is grieved that he prizeth Chriſt no higher. He is grieved for Sin, and this further is his trouble, that he can grieve no more. He follows after Holineſs, and mourns to think that his Heart and Life are no more holy.

(6.) A gracious Soul is humbled for the Iniquities of his holy Things. When others are highly conceited of their formal, heartleſs Services: he ſees cauſe to be aſhamed of his beſt Performances, is troubled for ſinful defects in his beſt Duties. As the Church confeſſeth, Our Righteouſneſſes are as filthy Rags. As Nehemiah, when he had ſhewn great Zeal for God and his Service, yet prayed, Neh. 13.22. Remember me, O my God, concerning this, and ſpare me according to the greatneſs of thy mercy. Others reſt in the Work done, when they do Duties they care not how, indeed take God's Name in vain, yet they think they thereby make God their Debtor. Like thoſe, Iſa. 58.3. who ſaid, Wherefore have we faſted, and thou ſeeſt not? wherefore have we afflicted our Souls, and thou takeſt no knowledg? As if the Lord did them wrong, if he did not take notice of them, p. 107and reward them. A gracious Soul ſees need of much Incenſe, (as Rev. 8.3.) to perfume the beſt Prayers and Services, that ever he preſenteth unto God. And it is God's free-grace, that theſe are accepted as well, that his Tranſgreſſions and Sins are pardoned. Yea, ſuch a Soul is more troubled and afflicted in Spirit, that he prayeth ſo weakly, with ſo little Faith and Fervency; than others are for not praying, for their many ſad and ſinful Omiſſions of the Duty. He is more troubled for hearing no better, with no more reverence, and trembling at the Word; than others for their often turning away their Ear from the Word.

(7.) A gracious Heart is ordinarily touched with a ſenſe of the leaſt Sins. Others may be troubled for great Enormities: but ſuch a Soul would not make light of the leaſt Infirmities. Indeed no Sin is to be called or accounted little poſitively, and abſolutely; but only comparatively. There is not the leaſt Sin, but deſerveth Death: and can that be a ſmall matter that deſerveth Death? Yet ſome Sins are more hainous, deſerving a greater Condemnation, and a ſorer Puniſhment. But it is with a tender Heart, as it is with the Eye (that tender part) a ſmall Mote in the Eye offends it, and makes it run over. So not only groſs Sins, but leſſer Miſcarriages, will grate ſore on a tender Heart. It is oft ſmitten for vain thoughts, idle words, inordinacy in following lawful Employments, a little Exceſs in the uſe of Creature-Comforts, or outward Recreations, ſuch things as others account venial Matters, yea think it a fooliſh nice ſcrupuloſity for one to be troubled at. John Huſſe the Martyr bewailed his playing at Cheſs, (not that he accounted it p. 108unlawful in it ſelf, but) as it had been an Occaſion of ſtirring up Paſſion, and of too great an Expence of precious time.

(8.) A gracious Heart is humbled even for unknown Sins. As Latimer ſaid, Every Man hath two heaps of Sins, Serm. 5 before K. Edward 6. fol. 68.one of known Sins, another of unknown. Of Humiliation, pag. 78.And Dr. Preſton ſays, I may boldly ſay this, Take that Man that thinks worſt of himſelf, and he is worſe than he thinks himſelf to be. Though I confeſs we ſometimes meet with Perſons under the power of Melancholly, who fancy themſelves guilty of ſuch Sins, as they are not juſtly to be charged with. We find ſuch, very ready to bear falſe witneſs againſt themſelves; ſometimes fancying, they had made a Contract, and were in League with the Devil; ſometimes concluding they had ſinned the unpardonable Sin againſt the Holy Ghoſt, &c. but groundleſly. Thus in ſome particular reſpects, a Man may think worſe of himſelf than he is, he may conclude ſome things to be Sins which he hath done, which the Law of God forbiddeth not; or he may imagin he hath committed this or that Sin, which indeed he has not committed: but it is an Error in his Imagination to think ſo. Yet thus far there is a Ground for what Dr. Preſton ſays. 1. That there is more Evil in Sin than we can apprehend. We cannot fully conceive what evil there is in it, and how vile we are in our ſelves by reaſon of it. 2. There is that Depth of Sin and Deceit in our Heart, (Jer. 17.9.) which we are not able juſtly to fathom: and that multitude of Errors and Deviations in our Lives, p. 109which we are never able to ſum up, (Pſal. 19.12.) Thus they that know moſt of themſelves, who are at moſt pains in ſearching and trying their ways, muſt conclude after their moſt diligent ſearch, that there are many more Sins which the Lord could charge them with, which they could never yet find out and diſcover. And this is matter of Humiliation.

Some may ask, How ſhould one be troubled for unknown Sins? What the Eye ſees not, the Heart rues not.

Anſw. It is true, a Man cannot grieve for them particularly, unleſs they were particularly known. But beſides the habit of Godly Sorrow in a gracious Heart, inclining the Soul to repent of any ſuch Sins in particular, as any of them are brought to ones knowledg, or remembrance; there is ofttimes alſo an actual ſorrowing for them in general. The gracious Soul queſtioneth not, but he hath more Sins, than he knoweth of, and as he cannot but pray (with the Pſalmiſt) to be cleanſed from thoſe ſecret Sins, which are not only concealed from others, but lye hid alſo from himſelf; ſo he cannot but grieve oft to think, that beſides all the Sins he ſeeth in himſelf, there are many more, which he ſees not. As if a Man concludes, he hath ſome great Diſtemper hanging on him, he will be troubled, though he know not his Diſeaſe in particular. Thus when others are hardly brought to any Sorrow for the Sins which they cannot but know themſelves guilty of, a gracious Soul is humbled to think, there is much more amiſs in the frame of his Heart, and courſe of his Life, than he is aware off. He hath many ſad thoughts of Heart even for his unknown Sins.

p. 110(9.) I may add, A gracious Soul is inclined to mourn, not only for his own Sins, but alſo for the Sins of others. Pia eſt illa triſtitia alienis vitiis ingemiſcere, non adhaerere: contriſtari, non implicari: dolore contrahi, non attrahi. Aug. If we mourn for our own Sins with reſpect unto God, we ſhall be grieved at others Sins alſo, as being againſt God. Sin is a ſad ſight to one that is truly Gracious, whereſoever he ſees it. And moſt ſad, to ſee it in thoſe whom he loves moſt, in near Relations: or to ſee Sin growing common, and National, as thus God is more diſhonoured. But they that rejoyce in Iniquity, and are puffed up and pleaſe themſelves to ſee others worſe than themſelves, are not truly ſenſible of the evil of Sin.

Thus you ſee how Godly Sorrow may be known by its extenſiveneſs, as to the Object.

(3.) Right Humiliation, and Godly Sorrow is free, and voluntary. Here many are meerly paſſive. Their Sorrow is forced, preſſed from them. It is only from the laſh on their Backs, or from the lightning of God's dreadful Comminations flying in their Faces, or the Flaſhes of Hell Fire in their Conſciences. They are afflicted in their Conſciences, when they do not deſire to afflict their own Souls for Sin. They have wounded Conſciences; not broken, and contrite Hearts. A wounded Spirit who can bear? Prov. 18.14. A wounded Spirit is a grievous burthen: a contrite Spirit is not ſo. When did you know one crying out of this? When others are afraid to ſee their Sins, as they would be affrighted at the Apparition of a deceaſed Friend; one of a contrite Heart would ſee them, is oft ſearching to find them out, oft calling himſelf to account, asking, p. 111what have I done? (Jer. 8.6.) and is for a Soul-ſearching Miniſtry, and for cloſe applying of thoſe Truths, that may help further to humble and break his Heart. He can heartily bleſs the Lord, when he can find his Heart in a tender melting frame. He looks upon a contrite Heart, and an Heart of Fleſh, as a choice and ſingular Bleſſing, and is never more at eaſe, than when his Heart is moſt melting, that he can pour it out before the Lord. And he would not for a World be in his former impenitent ſtate, when he was altogether inſenſible of the evil of Sin.

(4.) Godly Sorrow is moſt inward, moſt in ſecret: not only, nor ſo much in appearance before others. A true Mourner for Sin is a cloſe Mourner. He is not for putting on a ſad Countenance, making a ſhew of more grief and Sorrow, than he hath indeed. It is true, we are not to underſtand Mat. 6.16. as forbidding all outward expreſſions of Sorrow. When our Saviour deſcribes the penitent Publican, Luk. 18.13. it is thus, that he would not lift up ſo much as his Eyes unto Heaven, but ſmote upon his Breaſt. But in that place of the Evangeliſt Matthew our Saviour ſpeaks of private Faſts, which ſhould be carried on with privacy. And forbids an Hypocritical diſſimulation, with a Phariſaical affectation, and oſtentation. The Phariſees would appear unto Men what they were not, would put on a ſad Countenance, when they were far from an humble, and mortified Spirit. But Godly Sorrow chiefly affects ſecrecy. The Dovelike Spirit is for the clefts of the Rock, and ſecret places of the Stairs, Cant. 2.14.

(5.) Godly Sorrow is continued, abiding. Sinners p. 96have their Conſciences awakened ſometimes, and the Paſſion of grief ſtirred for a fit, it may be; they can weep at the hearing of a Sermon, that toucheth them; but their trouble is ſoon over. Vid. Dyke. Deceitf. of the Heart. p. 92.They are (as one ſays) ſometimes Sermonſick; but no otherwiſe than as Men are Sea-ſick, who are well again as ſoon as they come on Shore. Yea, this preſently heals the matter with them, they are ready to conceit, that hereby they have made God amends. And thus the Storm, that was raiſed in their Conſciences, is laid, and all is quiet again. Sinners have their ſad moods ſometimes, but like a Morning Cloud, which is ſoon blown over, and as the early dew, which ſoon goes away. Whereas a gracious Soul retains an humble broken frame of Heart for Sin, has a Spirit of Mourning. As the Pſalmiſt ſays, [My Sin is ever before me.] I cannot look off from it, neither can I think of it, without Sorrow. Even when he may have good hope, through Grace, that God is reconciled to him, yet he cannot for all that be reconciled to himſelf. He is ſtill grieved at the remembrance of his Sins, even when the Lord is pacified towards him. We read, Mat. 5.4. Bleſſed are they that mourn, foreign, they that are mourning. As the Participle, there uſed, may denote a continued act.

Yea, one goes further, and layeth it down as not improbable, but that Godly Sorrow (though without any bitter ingredients mixed with it) ſhall be in Heaven. All Tears indeed are wiped from thoſe Bleſſed Eyes. But the Queſtion is of the Act of the Ʋnderſtanding, apprehending the evil of Sin, p. 113and of the will diſliking, and being diſpleaſed with Sin; whether theſe are not for the perfection of Nature, and no oppreſſion of it? And whether a clearer ſight, and fuller taſte of God's infinite Goodneſs, which the Saints have in Heaven, be not joyned or attended with a clearer and deeper ſence and apprehenſion of the evil of their Sins committed here againſt ſo good a God? Vid Symonds. Caſe and Cure. p. 239.Which I leave to the diſcuſſion of better Judgments.

(6.) Godly Sorrow is a deep, intenſe Sorrow: not ſlighty, and ſuperficial. It is called a great Mourning, Zach. 12.11. As it is a mourning for Sin, as the greateſt evil. As Sin is the greateſt evil, our greateſt Sorrow ſhould be for Sin. If outward troubles be as a Thorn in the Fleſh, we ſhould be pricked to the Heart with a ſence of Sin, Sin ſhould be as a Sword piercing thorow our Souls. As the Apoſtle Paul, that was never heard to ſay, O miſerable Man that I am, in regard of the Bonds and Afflictions that did abide him here in the World; yet cryed out, O wretched Man that I am, in regard of a Body of Sin. A Body of Sin was more grievous to him than all his Sufferings in the Body. And proportionably to the meaſure of Grace any one attains to, as he grows in Grace, ſo his Sorrow for Sin riſeth, his diſplicence againſt Sin encreaſeth.

But here two or three Queſtions are to be anſwered.

Queſt. 1. Are Tears neceſſary to evidence the Truth of our Repentance, and Sorrow for Sin?

Anſw. 1. We find that the godly mentioned in Scripture, ordinarily were ſuch as could weep for p. 114Sin; yea, ſuch as wept for the Sins of others. As Ezra confeſſed weeping, Chap. 10.1. Joſiah his Heart was tender, and he wept before the Lord, 2 King. 22.19. And what Floods of Tears (think we) did David pour out for his own Sins, while (as he ſays Pſal. 119.136.) Rivers of Tears ran down his Eyes for the Sins of other Men? And ſee a weeping Convert, Luk. 7.37, 38. Who even waſhed Chriſts Feet with her Tears. So Peter after his great Sin, in denying his Maſter, went out, and wept bitterly, Mat. 26.37.

2. Men are oft called to Humiliation and Sorrow for Sin in Scripture under the term of weeping. See Iſa. 22.12. Joel. 2.12. And Jam. 4.9. Be afflicted and mourn, and weep.

3. God hath promiſed ſuch a frame to his People in general, that they ſhould lament after him, and follow him with Tears. See Jer. 31.9. and 50.4.

4. Yet Tears ſometimes may be repreſſed through exceſs of inward Sorrow. The Heart is fulleſt of Sorrow ſometimes, when it has no vent. Seneca.Leves dolores loquuntur, ingentes ſtupent.

5. Some, how great ſoever their inward Sorrows are, have ſo dry a conſtitution as will not afford Tears. Thus in regard of that difference there is in their natural conſtitutions, ſighs and groans are more to ſome than plenty of Tears to others. And they may have far more inward Humiliation and Sorrow for Sin, though they cannot ſhed one Tear, than others, who have Tears at will.

6. Tears are not pleaſing to God, but as proceeding from a contrite Heart. God is pleaſed with p. 115a contrite Heart, though it cannot command one Tear: when the greateſt abundance of Tears are not acceptable, without a contrite Heart. There are hypocritical Sighs and Tears, as there are hypocritical Confeſſions.

7. But if we can weep freely for outward loſſes or croſſes, that befal us, and yet never weep for Sin, this is a ſhrewd ſign that we are Strangers to Godly Sorrow. Thou that haſt Tears enow, and too many to ſpend about thy Worldly Troubles, ſure, it is not from the dryneſs of thy Brain, or from unaptneſs in thy natural temper and conſtitution, but from the hardneſs of thy Heart, if thou never ſheddeſt Tears for thy Sins.

Queſt. 2. Whether one truly gracious, may not have more grief for ſome great outward Tryal, as the loſs of ſome dear Relation, &c. than he hath for Sin?

Anſw. 1. However it is de facto, yet de jure every one ought to grieve more for Sin, than for Affliction. The Love of God requires it. In the Afflictions that befall us the will of the Lord is done, (and whatever we ſuffer, we ſhould ſay, The will of the Lord be done:) but in Sin his will is croſſed, and diſobeyed. There is nothing ſo contrary to God, as Sin. Yea, as the love of God, ſo a regular ſelf-love requires it, that we grieve moſt for Sin. There is nothing ſo contrary to our Souls Intereſt, and Happineſs as Sin.

2. We muſt diſtinguiſh betwixt grief, as ſeated in the ſenſitive Faculty, as it is a Paſſion; and as it is ſeated in the rational Powers, Underſtanding and Will. So the Paſſion of Grief may be greater for ſome ſadly, preſſing, pinching, and ſmarting Tryal p. 116and Affliction, than for Sin, in one that hath true Godly Sorrow. As Grief is common to us with brute Creatures (and as they ſay, the Hart when taken by the Hounds, ſheds tears) the ſenſitive Faculty and one truly gracious may feel a deeper impreſſion of trouble from outward Afflictions, that are nearer to our ſences; and yet the rational part has a deeper ſence of Sin, and is more diſquieted for it. As 1. The practical Ʋnderſtanding, and Judgment accounts Sin a greater evil, than all Afflictions. A worſe kind of Evil. An Affliction may be grievous, but Sin is odious, and is accounted odious, One that hath true Grace, ſees himſelf to be more vile by Sin, than all the Afflictions in the World could make him. 2. There is a greater diſlike of and diſplicence againſt Sin in the Will. It's poſſible that a Man might dye with leſs pain, than he muſt indure in ſome caſes to preſerve his Life, and yet he would chuſe to ſubmit to great pain, rather than to the moſt eaſy Death. A Womans travelling Pangs may be more grievous to ſenſe, than the Pangs of Death would be; yet ordinarily Women would chuſe to endure the former, rather than the latter. Thus a gracious Soul had rather any Affliction ſhould befal him here, than to be left under the Power of Sin. And he is ſo grieved for his Sins paſt, that he could wiſh he had been ſick in his Bed, taken up with pains at that time he was taken up with the pleaſures of Sin. He would ſubmit to any Affliction, and acknowledg God's Faithfulneſs in afflicting him, may he find this Fruit of it, even the taking away of Sin. He would kiſs the Rod, that whippeth Folly out of his Heart.

p. 1173. One that is truly gracious, is often grieved, that he has been apt to exceed in his grief for and under his Afflictions, and that he hath grieved no more for Sin, that here he falleth ſhort. He repenteth of his immoderate worldly Sorrow, revoketh what he hath done, is heartily ſorry that any of his Sighs and Tears ſhould run waſte, or have been miſpent, when he hath ſpent too few on his Sins. Thus by an after-Act he would ſubſtract, and deduct from his worldly Sorrow, and make what addition he can to his Sorrow for Sin. It is a real grief and burthen to his Spirit, that Sin hath not been a greater grief and burthen to him. Which one calleth a Reflexive Grief. Beſides a direct grief for Sin, there is alſo in a gracious Heart a reflexive grief, as it is oft ſad to think, how far ſhort it falleth in mourning for Sin as it ought. And thus immoderate worldly Sorrow is oft an occaſion of the increaſe of godly Sorrow; a ſinful dejection under ſome outward croſs is an occaſion of deeper Humiliation for Sin. A gracious Soul upon a ſerious reflection, and review of it ſelf, is aſhamed of his being ſo caſt down under worldly troubles, and that he is no more humbled under all his Sins.

4. One that is truly gracious may be more moved at ſome great Affliction for a fit: but his Sorrow for Sin is deeper rooted, and of longer continuance. It is true, that commonly (as Mr. Greenham ſaid) When Affliction lieth heavy, Sin lieth light. But the greateſt worldly troubles do not affect the Heart of one that is gracious, at ſuch a diſtance as his Sins will do. In a little time he gets over that perturbation of Spirit, raiſed by an Affliction: while his trouble for Sin ſtill remaineth. p. 118He can think of many an Affliction paſt, and bleſs the Lord for his Faithfulneſs in the ſame. As grievous as they were for the preſent, yet he ſees, he could not well have been without them. But he is oft renewing his Sorrow for old Sins. When he may be grown old, yet he oft calls to mind the Iniquities of his Youth with ſhame and grief.

Queſt. 3. Whether can one mourn, and grieve too much for Sin?

Anſw. 1. As grief is ſeated in the rational Faculties, ſo it is hard for any one to exceed.

As it implieth a ſenſe, or apprehenſion of the evil, and vileneſs of Sin. One can hardly think worſe of Sin, than it deſerves; unleſs he conceit erroneouſly, that God ſuffers dammage in his very Being, and eſſential Glory and perfection by it: (whereas it is not in the Power of all the Sinners in the World to hurt him in the leaſt, Job 35.6, 8. He is over all God Bleſſed for ever, Rom. 9.5.) Or unleſs a Man ſhould think his Sins ſo great, that the Satisfaction, and Merits of Chriſt could not expiate them, or that the free Grace of God could not pardon them. **Tanta eſt autem & benignitas Omnipotentiae, & Omnipotentia benignitatis in Deo, ut nihil ſit quod nolit aut non poſſit relaxare converſo. Fulgent. Epiſt. 7.But otherwiſe not derogating from the Honour of God, and Jeſus Chriſt, I know not how we can have too bad thoughts of Sin. As it is againſt an infinite Majeſty, againſt the Will of God, againſt his declarative Glory, which ſhineth forth in his moſt wiſe, and righteous Laws, and ſhould be held forth by all his Creatures, eſpecially by Man, a reaſonable Creature; thus there is more intrinſick evil, and vileneſs p. 119in Sin, than our narrow Capacities can fully conceive.

And as Grief for Sin imports the Will's diſlike of it, it is not poſſible that we ſhould be too averſe from Sin, that we ſhould hate Sin too much, or be too much diſpleaſed at it.

2. But as Grief is in the ſenſitive part, and as it is expreſſed outwardly by Sighs, Groans, and Tears, it may be too much. Though indeed there are very few that erre on this hand. But what the Apoſtle writes to the Corinthians concerning the inceſtuous Perſon, (2 Cor. 2.7.) that upon his repentance they ſhould comfort him, leſt perhaps he ſhould be [ſwallowed up of overmuch Sorrow,] is obſervable here; as it implieth, that even Sorrow for Sin may be overmuch.

3. The Paſſion of Grief is required to be exerciſed about Sin, not meerly for it ſelf; but in order to a further end: As (ver. 9.) to imbitter Sin to us, to endear Chriſt to us, to make us more willing to part with Sin, and to cloſe with, and accept of Jeſus Chriſt. And therefore that Sorrow which reacheth not the End, how great ſoever it may ſeem, is not enough.

4. There are other and higher Duties that Chriſtians are alſo called unto. And Duties muſt be ſo managed, that one may not claſh and interfere with, and exclude and juſtle out another. They ought to be ſo carried on, as one may not obſtruct and hinder, but further on and promote another. Now a Life of Faith in Chriſt, and a Life in the Love and joyful Praiſes of God, is that which indeed all Chriſtians ſhould deſire to live, and ſtudy and endeavour by all means to attain unto. And p. 120our Sorrow for Sin ſhould be a Preparative to Joy and Delight in the Lord, and ſhould be an Help to cloſe and comfortable walking with God. And for a Chriſtian to be wholly taken up in poring on his Sins, and mourning over them, neglecting the exerciſe of Faith, and the drawing out of his Heart to God and Jeſus Chriſt, in love and thankfulneſs, is a very great practical Error, which muſt needs keep his Soul low in Grace, as well as in Comfort.

5. That Sorrow which is without Hope, which caſts the Soul into **Qualecunque ſit ergo peccatum, a Deo quidem poteſt remitti converſo, ſed ille ſibi remitti non ſinit, qui deſ erando contra ſe indulgentiae oſtium clauſerit. Fulgent. Epiſt. 7.Deſpair, is quite overmuch, a dreadful extreme. When Souls are taken off from thoſe general Grounds of Hope, ſcil. God's abundant Goodneſs and Mercy, the Fulneſs and All-ſufficiency of Chriſt's Satisfaction and Merits, the Freeneſs of the Offer of Grace to all that will accept it; what can be expected, but that ſuch ſhould be overwhelmed and ſwallowed up of Sorrow? As a Man falling into a deep River, periſheth if he let go, and loſe his hold. A deſpairing Sorrow is an Extreme oppoſite to godly Sorrow. True Humiliation for Sin, as againſt God, is a giving glory to God; but Deſpair of ever finding mercy, though we ſhould ſeek to him, this is a great diſhonour to God, a denial of his Goodneſs, Grace and Truth; as it is alſo a great diſhonour unto Chriſt, a denial of his Willingneſs, or of his Ability and All-ſufficiency to ſave all that come unto God by him.

6. When Sorrow is more than Nature can bear, p. 121hazarding Health and Life, or clouding Reaſon, crazing the Brain: This is plain over-doing. Thus indeed one ſhould become unfit for the right diſcharge of this, or any other Duty; yea, become a ſtumbling-Block in others way, and prejudice many againſt ſerious Godlineſs, as if it tended to Melancholy or Diſtraction.

Thus far of Sorrow for Sin. I might alſo have laid down the Concomitants of godly Sorrow, by which it may be known: but (becauſe I would not over-burden the Reader, and I have exceeded the bounds of my firſt Intentions,) I ſhall let them paſs. Only one I muſt take notice of, becauſe a main eſſential Part of true Repentance, viz. A forſaking of Sin, and real Reformation. As one ſays well, Mr. B. Chriſtian Directory. pag. 317. §. 17.I had rather be that Chriſtian that loaths himſelf for Sin, Nunc autem cùm abundantiùs otioſa verba & ſcurrilia profluant, quàm prius lachrymae. Bern. de Adventu Dom. Ser 4.reſolveth againſt it, and forſaketh it, though he cannot weep for it; than one of thoſe that can weep to day, and ſin again to morrow, and whoſe ſinful Paſſions are quickly ſtirred, as well as their better Paſſions.

So I come to that other Part of Repentance, which is Turning from Sin unto God. As in the Teſtament the Word ſchubh is commonly uſed, for which the Seventy have foreign, to which the Word foreign (which is moſt **In N.T. quinquies in univerſum occurrit, foreign. Chamter.uſed in the New Teſtament) doth anſwer; as the Latine reſipiſcere.

p. 122There is more in Repentance than Sorrow for Sin. We read, 2 Cor. 7.10. Godly Sorrow worketh Repentance, foreign. In Graeco ſono poenitentiae nomen non ex delicti confeſſione, Tertul. adv. Marcion. l. 2.ſed ex animi demutatione compoſitum eſt. So Trouble of Mind, without a Change of Mind, is not ſound Repentance. And a real Change of Mind there cannot be, but there will alſo be a Change of Life. To repent and turn, are again and again joyned in Scripture, as Synonyma's, or one exegetical of the other. Ezek. 18.30. Repent, and turn your ſelves from all your Tranſgreſſions; ſo Iniquity ſhall not be your Ruin. Ezek. 14.6. Repent, and turn your ſelves from your Idols. Acts 3.19. Repent ye therefore, and be converted, that your Sins may be blotted out. And compare 1 Kin. 8.47. with 2 Chron. 6.37. In the former we read, [If they ſhall bethink themſelves — and repent]; In the latter thus, [If they bethink themſelves — and turn]. There is no Repenting without Turning.

This Turning hath two Terms, (as all Motions and Mutations have): A quo, & ad quem. The Term from which a repenting Sinner turneth is Sin. It is from dead Works, Heb. 6.1. From Idols, Ezek. 14.6. From his evil Way, Jonah 3.8. From all his Tranſgreſſions, Ezek. 18.30. Sin is a Turning from God, Repentance is a Turning from Sin to God again. Jer. 8.6. No Man repented him of his Wickedneſs.— (How did that appear? thus,) Every one turned to his Courſe, as the Horſe ruſheth into the Battel. When a Sinner repents, he makes a ſtand, asking his Soul, What have I done? yea he faceth about: wherein he hath done Iniquity, he would do ſo no more.

p. 123The Term unto which a repenting Sinner turneth, is mediate or ultimate. The mediate Term is God's Teſtimonies; Pſal. 119.59. I thought on my ways, and turned my feet unto thy Teſtimonies. It is but an half turn to be turned from the practice of Sin, but not to the practice of Holineſs. The ultimate Term is God, Hoſ. 5.4. & 12.6. Acts 26.20. That they ſhould repent, and turn to God. This in general.

But hence it is a plain Caſe, that ſuch Sinners remain impenitent, Ubi Emendatio nulla, Poenitentia neceſſario vana. Tertul. de Poenitentia.who ſtill continue as bad as ever, if they do not wax worſe and worſe, more profane and debauch'd. As Moſes ſaid to that froward People, Deut. 9.24. You have been rebellious againſt the Lord, from the day that I knew you. How many are there of whom one may ſay the like? They that knew them many years ſince, knew them to be profane Swearers, Pot-Companions, Scoffers, Haters of them that are good, Enemies to God and Godlineſs; and they are the ſame at this day. Now without ſuch an extraordinary Spirit of Diſcerning, as the Apoſtle Peter had, one may plainly perceive ſuch to be yet in the Gall of Bitterneſs, and Bond of Iniquity, (as he ſaid of Simon Magus, Acts 8.22.) And what will become of ſuch, if they repent not of their Wickedneſs, it is eaſy for any one that looketh into his Bible (without a Spirit of Prophecy) to ſoretell. You read their Doom, Pſal. 11.6. Ʋpon the wicked he ſhall rain Snares, Fire and Brimſtone, and an horrible Tempeſt: this ſhall be the Portion of their Cup. Pſal. 68.21. Our God ſhall wound the Head of his Enemies, and the hairy Scalp of ſuch an one as goeth on p. 124ſtill in his Treſpaſſes. So ſee 1 Cor. 6.9, 10. Rev. 21.8. & 22.15.

But becauſe ſome are outwardly reformed, who are not inwardly renewed, or throughly changed, let us come to the Queſtion.

Queſt. How may a Man know that he truly forſakes Sin, and turns from it ſo, as will evidence a ſound Repentance?

Anſw. 1. When it is from a right Principle. As

1. From a right Fear of God; from a child-like Fear of offending, and not a meer ſlaviſh Fear of ſuffering. Prov. 3.7. Fear the Lord, and depart from evil. Prov. 16.6. By the Fear of the Lord men depart from evil. As we read of Job, he was one that feared God, and eſchewed Evil, Job 1.1. And Nehemiah, (Neh. 5.15.) So did not I, becauſe of the fear of God. Are we careful to eſchew Sin with reſpect unto God, and not only to Men, or to our ſelves? Indeed there is a lawful and good uſe to be made of Divine Threatnings, to reſtrain us from Sin; they are a fit Object to work on our Fear; and we are commanded to fear him that is able to deſtroy both Soul and Body in Hell, Mat. 10.28. Luk. 12.5. And commonly this is the firſt Motive in place, though the laſt in dignity and worth, (as Mr. A. Burgeſſe ſays). But more of this, when I come to ſpeak of the Grace of Fear. At preſent note, If we are only reſtrained, and kept in by a Fear of Puniſhment, this is but a natural Principle, and ſhews only a ſlaviſh Spirit. To follow Vertue only or chiefly in hope of Reward, is mercenary; to flee Vice only or chiefly for fear of Puniſhment, is ſervile. But where the true Fear of God ruleth in the Heart, there is a Fear of diſpleaſing and p. 125offending God, and not only of ſuffering.

2. When we forſake Sin out of Love to God. Pſal. 97.10. Ye that love the Lord, hate Evil. So this is right, when our Love to God will not ſuffer us to walk contrary to him. Jer. 44.4. Oh do not this abominable thing that I hate. When this is a prevailing Argument to keep us from Sin, that God hates it, this would ſhew that we love God. When we would not diſpleaſe him, would not grieve his Spirit, and would not diſhonour God, (as we would be aſhamed to wrong and abuſe our beſt Friend) and would not be ſo unlike to God as Sin makes us, and would not follow ſuch a Courſe, as would ſeparate betwixt us and our God, and would hinder our Communion with God; theſe things would ſhew a loving, child-like diſpoſition towards God, and that we forſake Sin from a gracious Principle.

3. When we forſake Sin from an hatred of it. When Sin is not onelyonly barely left, but loathed; when we turn from it, having our Hearts turned againſt it. Pſal. 101.3. I hate the Work of them that turn aſide; (then it follows) it ſhall not cleave to me. Prov. 8.13. The Fear of the Lord is to hate Evil; not only to depart from Evil, but to hate Evil. There is a Contrariety and Oppoſition betwixt Grace and Sin. Where true Grace is therefore, there is not only a declining of Evil from the force of Education, or Example, or as being moved with Rewards promiſed, or Puniſhments that are threatned; but there is an Averſneſs to Sin it ſelf, from a contrary Principle within, a Deteſtation of it, an Antipathy againſt it. It is part of the Deſcription of a wicked Man, Pſal. 36.4. that he abhorreth not evil. And a bare Abſtinence from the p. 126ward Act of Sin is not enough, without an abhorrence of it. While a Man retains a ſecret love, and liking of Sin (in Gods account) he lives in Sin, though he refrains from the groſs outward Act. ††Quid quod volumas facti origo eſt? — Vaniſſimum eſt dicere, volui, nec ramen feci. — Sicut malum non perſicis, nec concupiſcere debueras. Tertul. de Paenit.Though one be not drunk with the Drunkards, though one doth not ſwear with the Swearers, nor mock and taunt with the Scoffers; yet it is bad enough, to have pleaſure in them that are ſuch, (Rom. 1.32.) As it is a ſign that we do not truly hate Sin, if we are not willing to forſake it; So on the other hand, we do not rightly forſake Sin, if we do not hate it.

There are ſome whoſe Sins leave and forſake them, rather than they leave and forſake their Sins. Some there are, who do not put away their Sins, but are forced to part with them. As Pharaoh was forced to let Iſrael go. As Phaltiel parted with Michal, when he could keep her no longer; but was ſad at parting, 2 Sam. 3.16.

But there is a great difference betwixt a Mans parting with what he loveth, and his caſting away what is loathſome to him. It is very unpleaſing, and grievous to him, to part with what he loveth. And this ſhews a Man's love to Sin, when he is ſad to think of parting with it; when it is grievous to him, to think of parting with his vain Companions, ſinful Pleaſures, &c. When it is very unpleaſing to him, to hear his Sins ſpoken againſt, reproved, and threatned. When it is irkſome to him, that Parents, or Governours keep him in, will not ſuffer him to take his Swing; or when he is under reſtraint p. 127by Poverty, Sickneſs, &c. But what a Man loaths, and abhors, he is moſt willing to put away. Such things as one hath an Antipathy againſt, he is ready to flee from, or is not at eaſe, till they be removed out of his ſight. So a Man that loaths Sin, how earneſtly does he deſire to be rid of it? how glad would he be, to have Sin removed quite out of his ſight? He could not be ſatisfied only with a removal of the Guilt of Sin, to be left under the Power of Sin. The preſence, and prevalency of Sin, greatly afflict him. The very preſence of Sin is a ſad annoyance, and diſturbance to a gracious Spirit. A Man cannot delight in the Company of thoſe he hates. So if we hate Sin, we are ſick of it, weary of it, we would have no more to do with it. And this is a right turning from Sin, when it is caſt off, and abandoned with hatred, and deteſtation. So

4. When it is forſaken from a firm, and fixed reſolution in the Soul againſt it. Many have a wiſhing Will (as Mr. Perkins ſays) but no ſettled purpoſe. Vid. Caſes of Conſc. l. 1. c. 5. §. 4. p. 16. in Vol. 2.But now where the Fear and Love of God, and hatred of Sin prevails in the Heart, there will be a rooted, ſettled reſolution againſt Sin.

2. It is a good ſign, that a Man truly forſakes Sin, when he ſetteth againſt his inward corruptions, and feareth to Sin in ſecret. Some are tender of their credit, while they have no tenderneſs of Conſcience: as they are not afraid of being guilty of thoſe Sins in ſecret, which they would be aſhamed, that others ſhould know. Cloſe Chapmen, cunning Gameſters, that love to play under-Board. Some p. 128are for their private Walks, and ſo ſly, that others ſhall have much a doe to trace them. Their way is like the way of a Serpent on the Rock, or of a Ship in the Sea. But let ſuch know, The Eyes of the Lord are open upon all the ways of the Sons of Men, to give every one according to his ways, and according to the fruit of his doings, Jer. 32.19. Prov. 5.21. There is no blind-folding of the Eye of God's Omniſcience. And as he ſees the moſt ſecret Sins; ſo when at laſt he ſhall turn the way of the wicked upſide down, he will lay all open to the view of the whole World. There is nothing ſecret, which ſhall not be revealed: nothing hid, which ſhall not be made known. Your ſecret Sins will one day find you out, and will come out at laſt.

But he that truly forſakes Sin, dares not allow of Sin in ſecret. Yea, he is for mortifying his moſt inward corruptions. He would not that any way of Wickedneſs ſhould be found in him, Pſal. 139.24. It is not enough to put Iniquity out of our hands, while we regard Iniquity in our Hearts. What is it, to be like the Phariſees, that were only for making clean the outſide of the Cup, and Platter? We muſt not only cleanſe our Hands, but ſee to the purifying of our Hearts, Jam. 4.8. You would think ſuch worthy of deriſion, that ſweep before their Doors, while they care not how ſluttiſh the Houſe is within. A Wound may have its courſe of bleeding outwardly quite ſtopt, and yet be deadly, if it bleeds inwardly. Oh, how many, whoſe Spiritual Wounds bleed inwardly! Many whoſe Conſciences tell them, the Act of Uncleanneſs would be too groſs, that yet allow themſelves in ſpeculative Wickedneſs. And what ſtreams of unclean thoughts, of proud p. 129thoughts, of envious and malicious thoughts? What ſtreams of carnal, covetous thoughts are continually iſſuing from their Hearts without any check?

3. It is a good ſign indeed, that a Man truly forſakes Sin, when he eſpecially ſetteth himſelf againſt his ſpecial ſin. Pſal. 18.23. I was upright before him: and I kept my ſelf from mine Iniquity. When a Man is for getting down and keeping down thoſe Sins, to which he is moſt inclined, this ſhews he is no longer in league with Sin.

If we are not great Strangers to our own Souls, we ſhall find our ſelves more prone to ſome one Sin, than to other. One to Pride, another to Covetouſneſs, another to ſenſual Pleaſure, another to Paſſion, &c. And though where there is true Grace, no known Sin is ſuffered to reign, is fully and quietly obeyed, yet ſome Sin may tyrannize. A Maſter-Sin is not always a reigning Sin. Mr. B. Cathol. Theol. Part. 2. p. 108.Though a Learned, and Judicious Divine queſtioneth, whether ſome particular Sin in a Child of God may not be ſtronger, than the particular gracious habit that is oppoſite unto it. And as he ſays, That they err, who tell us that all Sin is equally mortified in the habit, common experience fully proveth. Yet ſuch Sin is ſo far from having abſolute command and dominion over one truly gracious, that the more he finds its ſtirring and prevalency, ordinarily the more he bends the ſtrength of his Prayers and Reſolutions againſt that Sin. That Sin is wont to coſt him moſt Sighs, and Tears. And though he be ſorely foiled by it ſometimes; yet he is ſtill for renewing his Conflict with it. He does p. 130not yeild up himſelf unto it. It is the evil he would not: it is a thing which he hates, Rom. 7.15, 19. And that Sin, which is more the matter of our Grief and Sorrow, than of our Delight; which is more hated, than loved; which we are not for keeping, but would gladly part with, and would account it a ſpecial Mercy, a deliverance indeed, to be freed from; that Sin is not reigning, however for ſometime it may tyrannize, and ſadly oppreſs the Soul.

One thing more I muſt add here, That ſometimes Sinners are for changing. They ſometimes fall out with one Luſt they had been in league with, to fall in with another, with which now they are more pleaſed. A Sinner that was formerly devoted to Voluptuouſneſs, and cared not what he ſpent about his ſenſual pleaſures, may now be more taken with worldly Riches: Covetouſneſs may have got hold on him, whereupon he may be ſo changed in his courſe, as if his Voluptuouſneſs was mortified. One that hath been profane, may leave his profane courſes, and turn into a way of ſtudied Hypocriſy, to get a Name, and make a Show in the World. When (Alas!) this is but a fairer, and ſmoother way to Hell. To turn from one Sin to another, is not to forſake Sin. This is but like the turning of a Door upon its Hinges (movetur, ſed non promovetur:) or like the Sluggards turning from ſide to ſide on his Bed. It is nothing to decline and put away ſome Sins, becauſe they ſtand in the way of ſome other Luſt, to which a Man is more addicted. But indeed this is ſomething, for a Man to ſet againſt that Sin, which yet of all his Sins hath moſt Power, and the greateſt Intereſt; when a Man cannot reſt, p. 131till he has alſo got this Sin ſubdued, it ſhews there is no Sin reſerved, though he have Sin ſtill remaining in him, while here. So

4. Then a Man-truly forſakes Sin, when he ſetteth againſt all known Sin. This evidenceth ones oppoſition to be againſt Sin, as Sin. And that Man, who would not allow himſelf in any cloſe way of Wickedneſs, would not harbour any ſecret corruption, who would not ſpare any darling-Sin, who is engaged, and heartily ſtrives againſt his Maſter-Sin; ſurely, that Man will as well reſolve and ſtrive againſt any other known Sin. When the main ſtrength of Sin is broken, then there's hope of its falling more and more. And indeed if Repentance be ſound, there is not a partial, but a thorow-reformation. Jer. 7.5. If ye throughly amend your ways, and your doings — Ezek. 18.28. Becauſe he conſidereth and turneth away from all his Tranſgreſſions, he ſhall ſurely live, he ſhall not dye.

Queſt. But who can ſay, I have made my Heart clean, I am pure from my Sin? Prov. 20.9. Does not the Apoſtle James ſay (chap. 3.2.) In many things we offend all? And will you not grant, that the beſt upon Earth have Sins of daily incurſion? How then do they turn away from all their Tranſgreſſions?

Anſw. 1. There are no Sins ſo ſmall, but the deliberate, licentious, reſolved practice of them, is ſufficient to prove a Man in a graceleſs and damnable Eſtate. Thus a Man may be condemned even for idle words, Mat. 12.36, 37. So a Man may go to Hell in earneſt for fooliſh jeſting, and the like. And if any Man ſeem to be Religious, and bridleth not his Tongue, this Man's Religion is vain, Jam. 1.26. Small Crevices, not lookt unto, may let in Water enough p. 132to ſink the Ship. A little prick at the Heart is deadly. A little Poiſon, without uſing means againſt it, may give a Man enough, may be his Bane. Not only groſs Sins, but ſuch as many count venial matters, being indulged, and allowed of, may ſink Souls into Hell.

2. One that hath true Grace makes not ſo light of thoſe Sins of daily incurſion, as the Unregenerate are wont to do. He is humbled, and grieveth for them, condemneth himſelf for them, and according to the degree and meaſure of Grace he hath attained unto, he is watching and ſtriving againſt them. In ſome meaſure he is turned from them both in Heart, and Practice too. Vain thoughts abound not ſo much in him, his idle words ariſe not to ſuch a reckoning, as before, while he was inſenſible of the evil of them.

3. There is a great difference betwixt groſs wilful Sins, and Sins of Infirmity. Wilful, groſs Sins ordinarily committed, ſhew the utter abſence of Grace. Pſal. 36.1. The Tranſgreſſion of the Wicked ſaith within my Heart, that there is no fear of God before his Eyes. Such as live in preſumptuous Sins, are plainly under the Dominion of Sin: and ſuch as are under the Dominion of Sin cannot be upright. So much we may gather from. Pſal. 19.13. Keep back thy Servant from preſumptuous Sins, let them not have Dominion over me: then ſhall I be upright. Such are Conſcience-waſting Sins. What ſhould one think of ſuch as live in groſs known Sins; but that they are dead in Treſpaſſes, and Sins?

But continued Sins of Infirmity will not prove the utter abſence of Grace, but only weakneſs, and imperfection in Grace. A Man may be ſincere, and p. 133have a true love to Holineſs, and a real hatred of Sin, as Sin, that ſhall never be abſolutely freed from Sins of Infirmity while he lives; yet ſuch a one bears them as his Burthen, he complains of them, as worſe than any natural Infirmities, he deſires to be rid of them more and more. And thus in voto & conatu, in deſire and indeavour he forſakes all known Sin, breathing and preſſing after perfect Holineſs, though here he cannot attain to it.

Queſt. But may not one that hath true Grace yet fall into groſs Sin? as David, and Peter did?

Anſw. This is poſſible (we muſt confeſs) and more than poſſible: but (I hope) not common. Much leſs is it the common practiſe of ſuch to commit groſs Sins. If it was, what difference would there he betwixt the Godly, and Ʋngodly? 1 Cor. 6.11. Such were ſome of you: but ye are waſhed, but ye are ſanctified. Though Peter fell fouly, yet he aroſe quickly, as we read, he went out, and wept bitterly. And it is probable, David had ſome remorſe for his Sin before Nathan was ſent to him, (though his Repentance was not anſwerable to the greatneſs of his Offence) but we no more find him guilty that way. It was a warning to him. Though we cannot determine, how oft a Godly Man may fall into groſs Sin; Yet certainly, there is a difference betwixt a Godly Mans falls and the wicked Mans walk. Indeed ſuch groſs Sins being evidently known to be Sins, and great and grievous Sins, more hainous in their own nature, uſe terribly to allarm the Conſcience, when committed; that without an hatred of, and fixed reſolution againſt them, a Man can have no evidence of the truth of p. 134his Repentance. And a fixed Reſolution againſt ſuch Sins will not ſtand with the frequent and ordinary practice and commiſſion of them.

5. It is an hopeful Sign that a Man truly forſakes his Sins, when he is for undoing what he hath done amiſs (ſo far as in him lieth): That is,

1. Heartily wiſhing he had never done ſo, wiſhing he had rather been ſuffering under the Hand of God at ſuch and ſuch a time, Poenitentia eſt reflexio intellectus ad improbandum malefactum; affectio nolendi feciſſe. Scalig. Subt. p. 1010.when he was ſinning againſt God; wiſhing he had rather begged his Bread, than got an Eſtate by Injuſtice, Fraud, Theft; wiſhing he had been lower in the World, ſo that his Corruptions might be brought down. As one ſays, He that doth not wiſh he had never committted ſuch Sins, hath a will to commit them ſtill, ſuppoſing the like Opportunities and Temptations.

2. Being ready to make Satisfaction and Reſtitution in ſuch Caſes, and ſo far as he is able. Indeed as Sin is againſt God, no meer Man could ever make Satisfaction, but that Work is proper and peculiar unto Jeſus Chriſt, God-Man. Yet as we may have wronged others, in many Caſes we may and ought to make them Satisfaction; and thus we ſhould after a ſort undo what we have done amiſs.

If we have wronged the Souls of others by drawing or encouraging them to Sin, we are under a greater Obligation to do what in us lyeth to draw them to Repentance, and turn them from Sin, that they be not undone by us and it. We muſt indeavour p. 135to do as much good this way, as ever formerly we have done hurt. The penitent Thief indeavoured to bring his Companion in Sin and Suffering to Repentance, as we ſee, Luke 23.40, 41, Doſt thou not fear God, ſeeing thou art in the ſame Condemnation? And we indeed juſtly, for we receive the due Reward of our Deeds, &c.

If we have wronged others in their good Names, by unjuſt Cenſures, falſe Reports, &c. We muſt willingly take ſhame for it, and be ready to unſay what we have unjuſtly ſaid againſt them.

If we have wronged others in their worldly Goods and Eſtates, we muſt be for repairing the Damage they have ſuffered by us, if it may be by Reſtitution; or if (we cannot make Reſtitution of the ſame thing unjuſtly taken or kept from them, then) by Satisfaction, with ſomething of as great worth and uſe to them, as the thing it ſelf would have been. This is ſo plain a Duty, that none can deny it; how few ſoever there are that will practiſe it. But true Repentance will put upon the practice of it. See a notable Inſtance, Luk. 19.1. So Ezek. 33.14, 15. If he turn from his Sin, Neque enim peccare deſiſtit qui alienum retinet. Grotius. Si res propter quam peccatum perpetratar reddi poteſt, & non reſtituitur, poenitentia non agitur, ſed ſimulatur. Aug.and do that which is lawful and right; if the wicked reſtore the Pledg, give again that he had robbed. A Man turns not from his Sin of wrong-doing, but continues in it, till he is willing to make Reſtitution, or a Recompenſation for the wrong he has done.

Queſtion. But what if the Party wronged be dead?

p. 136Anſw. Then what was due to him, becomes due to his Heirs or Executors, &c. to whom he hath left his **Si debet ei pecuniam, reddit eam haeredibus ejus, ſi non novit ullos haeredes, relinquit pecuniam in Curia, & confitetur. In lib. Muſar. fol. 18. p. 2. Vid. M. Pol. Synopſ. in Mat. 5.24.Matt 5:24Eſtate; and we have no right to it. Or if the Man have no Kinſman for one to recompenſe the Treſpaſs unto, let the Treſpaſs be recompenſed unto the Lord, Numb. 5.8. What you are not lawful Poſſeſſors of, it is good to diſcharge your ſelves of, ſeparating it to pious and charitable Ʋſes, that is, to the Uſe of the prime and abſolute Owner, (when you cannot reſtore it to the proper Owner). But otherwiſe, the Lord hates Robbery for Burnt-Offering, Iſa. 61.8. It is abominable that any ſhould ſteal, and take away any thing unjuſtly from their Neighbour, with an intent to ſerve God with what is not their own.

And the like Courſe is to be taken, when a Man knoweth not whom or how many he hath wronged. Dan. 4.27. Break off thy Sins by Righteouſneſs, and thine Iniquities by ſhewing Mercy to the poor. Such as have been ſcraping Eſtates together by covetous practices, by oppreſſing, over-reaching and defrauding others; ſuch as have made it their Trade to injure as many as they could, who have had dealing with them; ſuch as can never find out all that have ſuffered by them: as they would manifeſt their Repentance to be ſerious, muſt be ready to do good to all as they have opportunity, and muſt ſo much the more abound in Acts of Charity, as before they have abounded in the contrary.

Queſt. But what if a Man hath been ſo injurious to others, that his whole Eſtate will not make Satisfaction?

p. 137Anſw. This is a ſad Caſe indeed! But he ought to go as far as he can in ſatisfying thoſe whom he hath wronged; and what he cannot do at preſent, he muſt reſolve, and be willing to promiſe to make full ſatisfaction when God makes him able, (unleſs the injured and ſuffering Party freely releaſe and diſcharge him). Yea, when he cannot do it of himſelf, he ſhould improve his Intereſt in Friends, if they would be perſwaded to help him out. And this is certain, that true Peace of Conſcience cannot be bought too dear, though all a Man hath in the World goes for it. In this Caſe a Man ſhould be for undoing his Sin, (ſo far as he can) although it would be his undoing in the World.

2. When a Man by extream Poverty is quite diſabled to make Satisfaction for the Wrongs he hath done. Though the Act thus becoming impoſſible be not neceſſary; yet the Will, I ſay, a Will to ſatisfy if he was able, or when he ſhalll be able, is neceſſary, without which there is no Evidence of his true Repentance of the Sin, or that the Sin is pardoned. There muſt be a ſerious and hearty willingneſs to do it, if a man be in a capacity to do it; and this ought to afflict him more than ſimple Poverty, that he cannot do it.

6. One that is indeed turned from Sin, ordinarily is very careful to avoid Occaſions of Sin, ordinarily fears to run upon Temptations. As the burnt Child dreads the Fire.

7. Such an one having his Heart turned againſt Sin, ordinarily ſhunneth and abſtaineth from the very appearance of Evil; what looketh like Sin he is wont to ſtartle at; he would keep as far from Sin as may be; he fears to come near it.

p. 1388. Such a one would turn others from Sin too. He would not, that others ſhould walk on in Sin, if he can hinder it. He is oppoſing Sin in others; eſpecially in thoſe who are near and dear to him, and in whom he hath moſt Intereſt. And ſuch as formerly he was drawing to Sin, he will look on himſelf as doubly engaged, to do what he can to help them out of the Snare. Thus ſuch as have been notorious in Sin and Wickedneſs, after Converſion are ordinarily ſeen to be moſt zealous againſt it.

9. One that rightly turneth from Sin, would never return to it more. He will ſay as Ephraim, What have I to do any more with Idols?

Sometimes a Sinner and his Luſt ſeem to be fallen out, but they are ſoon piec'd again. He may be angry with Sin for a fit, but does not hate and forſake it. Now when the unclean Spirit returns, after he ſeem'd to be caſt out, he uſeth to get ſtronger poſſeſſion, that the laſt Eſtate of that Man is worſe than the firſt, Luk. 11.24, 25, 26. The Apoſtle Peter ſpeaketh after the like manner of ſuch as had eſcaped the Pollutions of the World, but were afterwards again intangled and overcome, as the Dog returns to his Vomit, The latter End, ſays he, is worſe with them than the beginning, 2 Pet. 2.20, 21, 22.

But a right forſaking of Sin is ſet forth by ſuch Expreſſions, as plucking out the right Eye, cutting off the right Hand, Mat. 5.29, 30. (and there is no reſtoring any of theſe Members, when ſeparated from the Body) And by crucifying the Fleſh, Gal. 5.24. And mortifying the earthly Members, Col. 3.5. In true Repentance Sin receives its Death's Wound. Though it ſtir and ſtruggle ſtill, its Head is broken; p. 139yea, it is wounded at the Heart, ſo wounded that it can never recover its full Power and Dominion. Now it is dying, though but a lingring Death. How many that do but ſeemingly oppoſe, that deſire not, reſolve not on the Death of Sin? They are but like Fencers, they do not fight in good earneſt: As Fencers ſometimes ſeem to be in a deadly Feud, while ſecretly they are in League, and very good Friends.

Some reform for a fit, but ſoon face about, and as Lot's Wife, look back upon Sodom. Some part with their Sins, as Mariners throw their Goods over-board in a Storm, who are ready to gather them up again when the Storm is over; ſo they will ſeek their Luſts again. Such a temporary Reformation is little worth. This is not the Repentance never to be repented of. There is Joy in Heaven over a Sinner that truly repents and turns from Sin; but when a Sinner is for returning to his old Sins again, none but the Devils and wicked Men can be pleaſed with this fight.

True it is, a godly Man oft ſinneth againſt his Reſolution, but he ſinneth not with Reſolution, as the ungodly do. His Will and Reſolution is ſtill againſt Sin, though Corruption remaining in him, raiſed by the Violence of Temptation, ſwelleth and floweth over the Bank of his ſet Reſolution.

(10.) He that truly forſakes Sin, turneth ſo from Sin, that withal he turneth unto God.

And thus I come to the Term unto which the repenting Sinner turneth.

p. 140For one to reſt here, that he has left ſuch and ſuch Sins, unto which he was addicted, is, in Portu impingere, to ſuffer Shipwrack in the Haven. And how ſad is that! An half-turn would prove Men but almoſt Chriſtians. And they that are almoſt Chriſtians, are but almoſt ſaved. The Repentance which Paul preached was Repentance, foreign, unto God, Acts 20.21. As Repentance has one Eye on Sin, to mourn for it, and to ſhun and avoid it; ſo it hath another Eye towards God, to turn to him, and follow him. Jer. 4.1. If thou wilt return, O Iſrael, ſaith the Lord, return unto me.

Queſt. How may a Man know that he turneth unto God aright?

Anſw. 1. When the Heart is turned unto God, that is right. Whatever a Man doth in Religion without the Heart, is to no purpoſe, as not done at all. Prayer without the Heart is vain Babling; and Service preſented to God without the Heart, is but a vain Oblation. If we would ſeek the Lord ſo as to find him, we muſt ſearch for him with all our Hearts. That is but a feigned Turning to God, which is without the Heart. Jer. 3.10. Judah hath not turned unto me with her whole Heart, but feignedly, ſaith the Lord.

How can we ſay that we are turned to God, if our Hearts are not with him? if our Hearts incline more another way? We cannot deny but naturally they are ſet upon Sin and the World, and averſe from God, (ſo far are Mans Hearts corrupted by the Fall). But are our Hearts now changed? Are they turned, and now chiefly ſet upon God? Is God the Center, towards whom our Hearts now moſt incline? Are they ſet upon him as the chiefeſt p. 141Good? If not, we have not as yet turned to him?

2. When a Man is turned to God, he will ſhake off his ſinful Companions, and joyn himſelf to ſuch as fear God, yea his Heart will cleave to ſuch. He can no longer delight in the Company of thoſe, who make it their work and paſtime, both to diſhonour God, and would draw him to do the like. But his Delight is in the Saints, ſuch as bear God's Image. As the Pſalmiſt, I am a Companion of all them that fear thee. But, Depart from me, ye Evil-Doers; for I will keep the Commandments of my God.

3. One that is turned to God will be for turning others to him. If we are turned to God, it will grieve us to ſee others, and eſpecially to ſee any of ours, ſtrangers to him, and at a great diſtance from him, walking contrary to him. If we are brought home to God, we ſhall be inclined to pity and pray for poor Sinners, that ſtill ly out from God, that ſeek not after him. Oh, (think we) what Enemies theſe are to themſelves! Alas, how do they forſake their own Mercy, to follow lying Vanities! We ſhall deſire (whatever the Succeſs be) that we may not omit our Duty; but may tell them of the evil of their ways, as we have opportunity, and endeavour to reclaim them. The Righteous would be turning others to Righteouſneſs.

4. One that is turned to God, is for walking with him. Now he is for walking in God's ways.

Repentance ſoftneth the Heart, and ſo prepares it to receive an Impreſſion from God's Word, which p. 142the ſtony, hard, and impenitent Heart reſiſteth. And where Sin, as Sin, is grievous, there God's Commands are not grievous, but ſuch a Soul will deſire and delight to obey them. A Soul that is turned to God, will fear to walk contrary to him, in any way of Diſobedience. Such a one would keep cloſe to God. His Care, Study and Indeavour is, to walk in all the Commandments of the Lord, blameleſs. Thus ſound Repentance will produce ſincere Obedience. And this is bringing forth Fruits, and doing Works meet for Repentance, (Mat. 3.8. Acts 26.20.) to obey God's Commands ſincerely and impartially. A meer external Obedience is not enough, but we muſt obey from the Heart. A partial Obedience is not enough, but we muſt have a Reſpect unto all God's Commands, not allowing our ſelves to neglect or tranſgreſs any one Precept, either of the firſt or ſecond Table. As we would prove that we are indeed turned to God, we muſt make it our Care to walk uprightly before him.

5. If indeed we are turned to God, we would be getting ſtill nearer and nearer to him. As the Pſalmiſt, My Soul followeth hard after thee. We ſhall follow on to know the Lord, and to enjoy more of him. We ſhall be for more conformity to God, and for more communion with him. One that is turned to God, is not for ſtanding at a ſtay in Religion. He would be making progreſs in Heaven's way, in the way of Holineſs.

6. One that is turned to God, now cleaveth to him with purpoſe of Heart. His reſolution is (by the help of Divine Grace) to follow the Lord fully. So if we are turned to God, we would no more p. 143turn away from him. We have enough of departing from God: we would never more wickedly depart from him. The remembrance of our former courſe will oft make our Hearts ſad. Have we not found it an evil thing, and bitter, that formerly we forſook the Lord, that his fear was not in us? So our Hearts will ſmite us now, when we have been ſtepping a little aſide. It will grieve us, that we do not at all times keep ſo cloſe to God, as we ought. And we ſhall dread the thoughts of departing from God, more than of parting with all we have in the World. As the Church, Pſal. 44.17, 18. All this is come upon us; yet have we not forgotten thee, our Heart is not turned back, neither have our ſteps declined from thy way. So we ſhall deſire, whatever befalleth us in the World for his ſake, that we may never be falſe to him, may never more forſake him. But Apoſtacy is a dreadful ſign of Impenitency.