Divine Characters in Two Parts, Part 1 · Chapter 26 (3 of 3)

Divine Characters in Two Parts · Part 1 · Chapter 26 (3 of 3)

p. 398Indeed if he ſet up a revenge of his own, or mans invention, which may cauſe him rather to be admired by the Spectators, than to be truly humbled in a way of Gods appointment, there he will lay on and not ſpare, beyond all reaſon or warrant, as Baals Prieſts, who cut themſelves with knives and lancers, till the blood guſhed out upon them oo1 King. 18.281 Kgs 18:28; and as the ſuperſtitious Papiſts, who whip themſelves without mercy, ſome for hire, as the old Order called Flagellantes, againſt whom Gerſon of Paris wrote ſharply**Joan. Gerſ. Cont. Secta ſe Flagellantium., ſome for vain-glory, and a falſe opinion of merit. Herein the hypocrite will faſt, weep, deny himſelf all comforts of life; yea, perhaps give his body to be burnt, as ſundry hereticks have done, witneſſe Legat and Wightman, the one burnt in Smithfield, the other at Litchfield for horrid hereſies and blaſphemies, about the yeare 1611. Every one that ſets up for himſelf, will beſtow moſt pains in driving on his own project to the utmoſt; ſo will corrupt nature, when it preferres her own invention before the way and minde of God. This makes our hypocrite more zealous in his owne way, than in the courſe of Gods preſcribing. He that will favour himſelf where God calls for ſeverity, will be ſevere enough where God requires it not at his hands.

Differ.On the contrary, the true Chriſtian repenting, deales more roughly with himſelf than with any others.

He is not unwilling to cheriſh nature: for no man ever yet hated his own fleſh ppEph. 5.29Eph 5:29, unleſſe a monſter of nature. But if nature grow unruly, and with Jeſhurun, waxen fat, fall to kick againſt God and his wayes, he will then tame that proud fleſh that would ſoon draw him to forſake God that made him, and lightly to eſteem the rock of his ſalvation qqDeut. 32 15Deut 32:15. Therefore he takes her down by abſtinence and mortification. If he perceive his eyes (like the eyes of a fool) apt to wander to the ends of the earth rrProv. 17.24Prov 17:24; or his tongue begin to run the wilde-gooſe chaſe through the worldssPſal. 73.9Ps 73:9; He keeps his ſenſes cloſe priſoners, he lets not ſin to have ſo much as a window or loop-hole to look out atttJob 30.1Job 30:1; he will keep his mouth with a bridle, that he offend not with his tongue uuPſal. 39.1Ps 39:1. He will not ſuffer that in himſelf, which he dares not abſolutely to condemn in another. He will faſt, when he will not enjoyn it to another. He will beat down his body, and keep it under in ſubjection, as under the cudgel ever held over it, when he will allow another to cheriſh nature more; he will deny p. 391himſelf ſtrong drink, when yet he will allow another wine for his ſtomacks ſake, and and his often infirmities ww1 Tim. 5.231 Tim 5:23.

Inciſion and Circumciſion are ſharp and grievous, yet a Chriſtian will endure them even in his ſoul, rather then be uncircumciſed in heart. He will endure more hardſhip then he will put upon another, as a good ſouldier of Jeſus Chriſt xx2 Tim. 2.32 Tim 2:3. Indeed as Sampſon dying killed more Philiſtines then in all his life-time before, ſo doth the Chriſtian, in whom death is the end, that is, the perfecting of mortification. Not that as Sampſon, he ſeeks to pull an old houſe upon his head, by ſhortning natural life, to be the ſooner rid of ſin: for that is not to kill ſin but himſelf, not at Gods command, but in the devils ſervice. He that is dead is freed from ſinne yyRom. 6.7Rom 6:7; therefore he is glad to die when God calls for him, becauſe thenceforth there is an end of the rebellion of the fleſh againſt the ſpirit. He is glad of any aid and ſtrength to impriſon the malefactor, but more glad when he heares or ſees death approaching, as of a Goal-delivery. In this life he findes ſins ſubdued to be yet unruly, and the moſt he can do, is to clap on irons, till Chriſt the Lord Chief Juſtice come with Commiſſion from heaven to do full execution upon them; the perfection therefore of his victory, revenge and mortification is reſerved unto his death. Yet what he can do before death, he will be ſure to put on to the utmoſt, as holy Cranmer, that burnt that hand firſt, which through timorouſneſſe and the wiles of his enemies, had like to have betrayed the cauſe of Chriſt, and him into the hands of Satan, by his ſubſcription to the ſix bloody Articles.

Thus this hypocrite deales by himſelf and his own ſin, as David deſired Joab and the Army to do by Abſalom, then in rebellion againſt him. Deal gently for my ſake with the young man zz2 Sam. 18.52 Sam 18:5; the true penitent handles his own ſin as Joab did the ſame Abſalom, thruſting three darts at once through his heart aaVer. 14; the one takes revenge on himſelf with a rod of fox-tailes; the other, with whips of ſcorpions: the one, miſtaking the object, takes revenge without warrant, or meaſure; the other exerciſeth juſt ſeverity upon the right ſubject.

Hitherto we have traced and un-earthed this ſubtile Fox,2. The Grounds of the hypocrites repentance. as to the parts of Repentance, and ſeen the many differences between him and the true penitent in that particular. We are next to take a view of his Grounds, upon which he keeps all that ado, and whence his mock-repentance ariſeth.

This hypocrite repenteth, not out of faith, but feare. Character 39

The guilt of ſin apprehended cauſeth feare, in regard of the wages due to the ſinner; and this feare cauſeth him to repent; not alwayes to ſalvation, but ſomtimes to deſparation, as we ſee in Judas. To repentance that is right and full, two things concurre foreign and foreign, after-grief, and after-wit, as we noted before: by the one he is humbled, by the other made wiſer. This hypocrite may attain to the one, but never to the other. He may be perplexed and teare himſelf to peeces, with ſorrow and horrour for his ſin committed, when God ſets it home upon his conſcience, and ſets hell before him as the reward of his wickedneſſe. But he never growes wiſer, ſo as to forſake all ſin, and to lay hold on mercy. Poſſibly he may commit that one ſin no more, either through want of opportunity, or as finding it too dear, but he never forſakes all ſin, nor indeed any ſin for the ſinfulneſſe of it, or as taking hold of Chriſt by faith for pardon, with reſolution upon Gods ſpeaking peace, to returne no more to folly bbPſal. 85.8Ps 85:8. Bray this fool in a morter among wheat with a pestle, yet will not his fooliſhneſſe depart from him ccProv. 27.22Prov 27:22, nor he from it. His repentance is but a peece-meal repentance, that puts him to pain, as a part of his puniſhment, but will never do him good, by making him capable of mercy.

He cannot go beyond Judas in ſorrowing, nor doth he ſtrive to out-ſtrip him in repenting, nor repent upon better grounds. Judas being a covetous wretch, betrayed his Maſter for gain, not thinking that Chriſt ſhould have ſuffered the loſſe of one hair of his head thereby: for well he knew that his Maſter had been often in danger before, and ſtill eſcaped their hands. When the Rulers of the Synagogue, p. 392filled with wrath, roſe up, thruſt him out of the City, and led him to the brow of the Hill (whereon their City was built) that they might caſt him down headlong; he paſſing through the midſt of them, went his way ddLuk. 4.29, 30Luke 4:29Luke 4:30. When he was at another time admoniſhed to depart from Hieruſalem, becauſe otherwiſe Herod would kill him, he anſwered boldly, Go and tell that fox, behold I caſt out devils, and I do cures to day and to morrow, and the third day I ſhall be perfected. Nevertheleſſe, I muſt walk to day, and to morrow, and the day following eeLuke 13.31 32, 33Luke 13:31. He feared neither Herod, nor devils doing their worſt. Judas therefore ſeeing the malice of the Prieſts and others, that they would give any thing for an opportunity to apprehend Jeſus when he was alone, and off from the multitude, who poſſibly might have reſcued him, if apprehended while he was preaching, or healing the ſick; and finding that his Maſter was too hard for them all, he thought it good policie to take a peece of money of the Phariſees to bring them where Chriſt was, when retired from company, not doubting but his Maſter would make his part good with them, and ſhift for himſelf well enough, and ſo he meant to cozen the Prieſts of their money, without damage to his Maſter. And in this he was no doubt the more confirmed afterwards, when having betrayed him, and the ſouldiers and officers coming to apprehend him, ſo ſoon as Chriſt went forth unto them, and told them, I am he, they went backward and fell to the ground ffJohn 18.5, 6John 18:5John 18:6, this Traitour himſelfe being an eye-witneſſe of it.

But when he ſaw his Maſter to be led away, condemned, and delivered to the Secular power, Pilate the then Civil Magiſtrate under Caeſar, it is ſaid, he repented himſelf, and brought again the thirty pieces of ſilver to the chief Priests and Elders, ſaying, I have ſinned in that I have betrayed innocent blood ggMat. 27.3, 4Matt 27:3Matt 27:4. Now he called to minde what the Lord had ſaid before, One of you is a devil hhJohn 6.70.John 6:70.

And again, Good were it for that man, if he had never been born iiMar. 14.21Mark 14:21. Now ſin ſhewed her ugly face without bluſhing; and being finiſhed by bringing forth this ugly monſter of treaſon, came to him with her childe in her armes, that is, death and damnation, as the full reward of his treacherykkJam. 1.15Jas 1:15. Now he ſaw and began to feel the ſting in the taile, and perceived it to bite like a Serpent, and sting like an Adder: He had now only ſin, death and hell before his eyes; which filled him with ſo much terrour and horrour, that for very grief and anguiſh he hang'd himſelf. Here was after-grief with a witneſſe ariſing from feare; but no after-wiſdom to lay hold upon Chriſt by faith, as in ſome other of the Jewes, who had been likewiſe the betrayers and murderers llActs 7.52Acts 7:52, of the ſame Lord of life; yet, upon the preaching of Peter, were pricked in their hearts, and cried out, What ſhall we do mmActs 2.37Acts 2:37? whereupon they were baptized, added to the Church, and ſaved nnVer. 38.41, 47.

In like manner, Cain took on when he heard the curſe pronounced, and ſentence paſſed: he might be ſaid to repent as Judas did, upon the apprehenſion of horrour and wrath; not growing ſo wiſe, as to ſue for mercy and pardon, but ſo mad and deſperate as to flie from the face of God, that is, from the very Ordinances of God, wherein God meeteth his people to bleſſe them, in turning them away from their iniquities ooActs 3.26Acts 3:26: He grieved enough out of fear; but, deſpairing of favour, ſought not for grace, but only a tolerable degree of enmity; a reprival for a ſeaſon, that he might fall to building, and forget his miſery. Thus this hypocrite ſeeks to end his grief in deſpaire, and his repentance in hell, having no hope to be reconciled unto God. For in him, the ſpirit of bondage bringeth his ſinful conſcience before the angry Judge face to face. How can he then but tremble? how can he hope?

Differ.On the contrary, the true Penitent repenteth, upon apprehenſion of mercy, and hope of pardon.

He looks upon him whom he hath pierced, and mourneth for him, as a man mourneth for his only ſon ppZech. 12.10Zech 12:10; wherein there is not only an apprehenſion of ſin, but of mercy alſo; of ſin, by which and for which the Son of God was pierced; of mercy, in him that was willing in our ſtead ſo to be pierced; for he goeth not from his preſence, as Cain, but looketh upon him as the Iſraelites upon the brazen Serpent, to be healed p. 393by him. This is the true Spirit of grace and deprecation, when a man lamenteth that ever he offended ſo good a God, ſo ſweet a Saviour: when he mourneth not for what himſelf ſuffereth or feareth, but for what God ſuffereth, and that God is grieved and broken by means of his ſinqqEzek. 6.9Ezek 6:9. It was the ingenuity of Alexander, to mourn exceedingly for his friend Clitus, after he had ſlain him; much more will a true Penitent that is a childe of God mourn for his Redeemer; but he mourneth with hope of pardon, as now enabled by faith to look upon him as dying for his ſins, and riſing again for his Juſtification rrRom. 4.25Rom 4:25; notwithſtanding his piercing of him even to that death which he ſuffered.

It may ſeem that Gods children ſometimes repent before they have faith: but, it is but that foreign, or after-grief before mentioned, wherein (if that be all) they go not beyond Iudas. For the Law gives only an occaſional preparative, by diſcovering ſin, and the miſchief of it. It is the Goſpel and faith that brings the purgation ssActs 15.9Acts 15:9. As God and Chriſt are not ſevered, ſo neither are theſe two, repentance towards God, and faith towards our Lord Jeſus Christ ttActs 20.21Acts 20:21. Nemo poenitentiam agere potest niſi, qui ſperat indulgentiam **Ambroſe.. No man can repent kindly, but he that hath hope of pardon. That foreign, or after-wit, by which men are made wiſe to repentance and to ſalvation, doth neceſſarily implie faith.

Again, in the beginnings of Converſion there are certain ſeeds of faith and hope in the elect, which are hardly diſcerned even by themſelves: only they appear in this, that the poor ſinner, how grievouſly ſoever he hath ſinned, and how ſharply ſoever God threatneth or puniſheth him, yet he clingeth about God in Chriſt, as the childe to his father even when he is angry, and lieth proſtrate at his feet, and will not depart from him, let God deal with him as he pleaſeth. And this is a perpetual act and fruit of fairh. Therefore he will take Gods part againſt himſelf, even before he be ſure of pardon, as the poor woman that wept upon the feet of our Saviour, before ſhe had any encouragement from himuuLuke 7.38Luke 7:38. The Penitent often weepeth before pardon; but after, much more, that ſo good a God ſhould be ſo unkindly uſed. And this cannot be without faith, apprehending not only ſome hope of pardon, but a neceſſity of loving much where ſo much is forgiven; and, of hating ſin much, where ſo much hath been committed. None hateth ſin but of love to God: none loveth God, but out of ſome ſecret apprehenſion, influence, and operation of Gods love to him.

Thus, this hypocrite may poſſibly ſhed many tears, as Eſau, for loſſe of the bleſſing wwGen. 27.38Gen 27:38, not for his ſin in deſpiſing his birth-right xxGen. 25.34Gen 25:34, which made him without hope, notwithſtanding his teares: the true Chriſtian mourneth as Peter, after Chriſt vouchſafed to look upon him; upon which look, he not only wept bitterly, yyLuk. 22.61, 62Luke 22:61Luke 22:62but conceived hope of mercy. Chriſt lookt upon him, but not upon Judas, although Judas came neerer to Chriſt when he betrayed him, than Peter, when he denied him: by this meanes, the one mourned, but with deſpair; the other wept, but with truſt in him whom he had diſhonoured, becauſe he had before prayed for him that his faith might not faile: the one out of feare lamenteth, but runneth from God; the other out of faith relenteth, and returneth to God.

This hypocrite repenteth of ſin, not for the ſin, but for the puniſhment. Character 40

The malefactor having forfeited his life to the State, takes on and lamenteth, when he ſeeth he muſt die; not for his ſin, but for his ſhameful puniſhment, as appears by his Jovial deportment and riot in the very Goale, till he come to his trial, and receive the ſentence of death. So is it with this hypocrite, ſin never troubles him, till he feel the ſmart of it; then, it may be, for the puniſhments ſake he cries out of his folly alſo. But to look upon ſin, as ſin, as a breach of Gods Law, as a diſhonour to God, as being abhorrent to his nature, this he never troubles himſelf withal. If God will let him alone, ſuffer him to go on in his way, God ſhall never hear ſo much as one ſigh from him, nor ſee one teare ſhed by him for his wickedneſſe againſt him.

He repenteth, not while he is at eaſe, but (as leud children going to be whipt) when he is under the rod: at what time, not only falſe-hearted Iſraelites, when God p. 394ſlayeth them, ſeek unto him zzPſal. 78.34Ps 78:34, and howle upon their beds, when God withholdeth corne and wine aaHoſ. 7.14Hos 7:14; but even a heatheniſh Pharaoh will make great ſhew of much ſorrow and grief, for the wickedneſſe of himſelf and peoplebbExod. 9.27Exod 9:27, he will confeſſe he hath ſinned againſt the Lord, and against Moſes and Aaron, and ask pardon; but the main ground of all is, that they ſhould entreat the Lord to take from him the plague of the Locuſts. Take away from me, ſaith he, this death only ccEx. 10.16, 17Exod 10:16Exod 10:17. So this hypocrite, when Gods hand is upon him, he is Pharaoh in a vizard; but, at other times, plain Pharaoh without a diſguiſe as to real repentance, however for his better grace he will ſtand upon it, that he hath repented, as Saul ſought to out-face Samuel, and to ſtand in it that he had obeyed the voice of the Lord, when he had done nothing leſſedd1 Sam. 15.131 Sam 15:13.

Differ.Contrarily, the true Penitent repenteth moſt for the plague that he finds in his own heart.

The plague upon the body, is but the fruit and iſſue of the plague of ſin in the heart, this is the greateſt plague, and the root of all other plagues without. The greateſt hell is where the cauſe is, and the cauſe is where the ſin is. Therefore the true Chriſtian repenteth as David, who mourned moſt for ſin even after pardon, as appears by the very title of his penitential Pſalm, When Nathan the Prophet came unto him, after he had gone in to Bathſheba eePſal. 51Ps 51, when the Prophet, in the Name of God, not only reproved, but abſolved himff2 Sam. 12.132 Sam 12:13. Yea, the true Penitent oft-times, ſeeks to prevent the very threatning of puniſhment, and his heart ſmites him before God ſeems to take notice of the offence; as the ſame Davids heart ſmote him after he had numbred the people, confeſſing to the Lord, I have ſinned greatly in that I have done, and now I beſeech thee, O Lord, take away the iniquity of thy ſervant, for I have done very fooliſhly gg2 Sam. 24.102 Sam 24:10. Confeſſione praevenit Dei nuncium. His Confeſſion prevented Gad, Gods meſſenger, ſaith St. Ambroſe **In Pſal. 37 ut in Gloſſ. Ordin.Ps 37. His heart was at work upon his ſin, before God had declared what ſhould befall him and his people for that ſin. For albeit Gad came to him the ſame day, yet David was gotten up in the morning, before the Prophet was ſent to himhh2 Sam. 24.112 Sam 24:11, Quia David jam erat ſibi conſcius peccati; & affligebat ſeipſum, ut Deus remitteret ei culpam **Toſtat. in 2 Sam. 24, 9, 182 Sam 24:92 Sam 24:18, becauſe David, ſenſible of his ſin, afflicted himſelf with grief, that God might pardon it, even before the newes of puniſhment.

And indeed, this is true ingenuity in a childe of God, and a moſt diſtinguiſhing mark of a true Penitent, by timely and cordial confeſſion and mourning for ſin, to prevent Gods proceedings againſt him for the ſame, and to be ſo impatient under the weight of guilt, as not to let ſin remain quiet with him ſo much as for a day, whether God proceed againſt him for it or not: And to brook better the puniſhment which God inflicteth, than the ſin which himſelf hath committed; and to reſolve and ſay, I will bear the indignation of the Lord, becauſe I have ſinned againſt him iiMic. 7.9Mic 7:9. He lamenteth more the depravation of his nature, and the defacing of of Gods Image, than the deprivation of his own happineſſe, and beares this with patience, when he cannot endure the other, without bitter complaining againſt himſelfkkPſal. 73.22Ps 73:22.

Thus this hypocrite cries and howles in reaping the harveſt of ſin; the true Penitent takes on moſt for ſowing the ſeed that produceth that harveſt: The one as Cain, crieth out, my puniſhment is greater than I can bear llGen. 4.13Gen 4:13; the other, as David, makes his grief to be this, mine inquities are gone over my head, as an heavy burden they are too heavy for me mmPſal. 38.4Ps 38:4! the one feeleth damnation bitter, even before it be inflicted; the other findes more bitterneſſe in forſaking the Lord by ſinnnJer. 2.19Jer 2:19. The one hateth God for inflicting the puniſhment, the other by the hatred of ſin is kept from hating God, even under the ſharpeſt correctionsooJob 2.9, 10Job 2:9Job 2:10.

Character 41 This hypocrite repenteth, not for the offence, but for the ill ſucceſſe of his ſinne.

If he proſper in his ſin, and thrive by any ſinful courſe, if God do not preſently proceed againſt him, he never troubles himſelf to lament the ſinfulneſſe of his way. Felix ſcelus, virtus vocatur: Succeſſeful wickedneſſe is accounted a vertue p. 395with him that gaines by it. If he flay and ſlay thoſe under his power, to eſcape queſtioning for it, and feather his own neſt by it, he is ſo far from repenting of this, that he holds himſelf not guilty, but entitles God to the caſting in of that wealth upon him, ſaying, Bleſſed be the Lord, for I am rich ppZech. 11.5Zech 11:5. Thus, under pretence of acknowledging God, his providence and bounty, he taketh his enriching by oppreſſion to be a mark of Gods approbation of his ſinful courſe, how palpably ſoever he deviate from the Commandments of God; and maketh God acceſſory to all his wickedneſſe, whom now he ſuppoſeth to be altogether ſuch a one as himſelfe qqPſal. 50.22Ps 50:22.

But if he have ill ſucceſſe in his ſin, that he cannot accompliſh his deſires or ends; if he be diſcovered, prevented, or otherwiſe croſſed, then he makes great lamentation, is much troubled that ever he had his hand in ſuch a buſineſſe, that he ſhould be ſo fooliſh and inconſiderate, and were it to do again, none ſhould perſwade him to it: not that his heart is leſſe affected to the ſin, but is troubled that he ſped no better; as Parſons and his Complices ſeemed to be grieved for thoſe unfortunate Gentlemen, as they ſtiled them, who had their hands in the Gun-powder-Treaſon, not becauſe it was a ſin, (which divers of that Party deny) as they intended it; but before the Traitors were diſcovered, taken and executed, before they had executed the Treaſon. Their intent (they would have you beleeve) was good. And had their Plot ſucceeded, the Actors ſhould have been extolled, as that Jacobite**James Clement. An. 1588., that butchered Henry the third of France. But whatever ſhew this hypocrite makes of repentance. It is no better then that of thieves and malefactors, who are aſhamed, and ſorry, when foundrrJer. 2.26Jer 2:26 and taken, but never before.

Contrariwiſe,Differ. the true Chriſtian is glad of ill ſucceſſe in any evil courſe.

He that endeavours in all things to pleaſe God, cannot but be grieved, when God is grieved, and glad when his grief is prevented, eſpecially in himſelf. He therefore commendeth the wiſe Providence of God, and deſires to be for ever thankful for that great mercy, whereby he is ſtopped or croſſed in any ſinful courſe, as David did, when by the wiſe and diſcreet carriage of Abigail, he was kept from ſhedding blood, and from avenging himſelf with his own hand ss1 Sam. 25.32, 33.1 Sam 25:321 Sam 25:33, according to what in a paſſion he had raſhly determined and vowedttVer. 22. Whatever he may think and reſolve to do in a rage, or when under a tentation, yet if God ſtep in, and turn him back from his purpoſe, or croſſe him in it, he would not for a world that he had not met with ſuch a croſſe and diſappointment. He had rather to have been cut off for his firſt offence, than to go on to commit more. His heart ſmiteth him, when he findeth himſelf to proſper in any evil way, as fearing that his making work for repentance, will be ſadly reſented by his God, and coſt him dearer than all his ſucceſſe will be able to recompence.

Fooles indeed are never better pleaſed than when they proſper in the worſt ways, nor more vexed than when they meet with a rub therein. Seculi laetitiae est impunita iniquitas, impunity in wickedneſſe is the joy of wicked men, ſaith St. Auſtin, but, magnae miſericordiae eſt, nequitiae impunitatem non relinquere, it is great mercy in God not to leave his children, when they ſin, without correction. It is a good rod that whips back him that is ſtragling from God towards hell, that he may return to him from whom he hath wandred.

Thus, this hypocrites repentance is a Turkiſh repentance, which never lamenteth any thing as evil, but that which hath evil ſucceſſe; the true Chriſtian is more troubled for ſucceſſe in evil, than the hypocrite can be for want thereof. The one is as Balaam, more angry with his Aſſe that would ſave his life, by not carrying him on in his way to curſe Iſrael, than he was with himſelf for attempting that wickedneſſe; the other is better pleaſed with him that will ſtop him in his courſe of ſin, than with him that would furniſh him with ſwitch and ſpurres in that road towards hell.

This hypocrite repenteth, not as diſliking ſin, but as diſabled to commit it, or loth to Character 42 part with it.

p. 396It is not hatred of ſin but his impotency to purſue it as heretofore, that makes him give it over, as ſomtimes lame Loyola the Biſcain, maimed in both his thighes by the French at the ſiege of the Caſtle of Pamplona in Navarre, while yet a young man, gave over the wars, and entring into a monaſtical life, became the father of thoſe Locuſts of the bottomleſſe pit, the Jeſuites, thoſe arch Incendiaries of Chriſtendom, and of all the world where they can get footing. Many ſuch lame ſouldiers of ſin there are, whoſe hearts are as eager upon ſin, as ever Ignatius, upon cruelty, after he had left the field; but when they look upon their limmes, are with grief of heart forced to cry out with Milo, At hi quidem jam mortui ſunt; verily theſe limmes are dead, as to any vivacious action. Faine they would go on in ſin as greedily as ever: but cannot; ſtrength and nature now faile, which is no ſmall trouble of heart unto them.

This hypocrite leaves ſin, as he leaves the world, to wit, when the world leaves him. Some ſins forſake their ſervants, as ſcorning any longer to be ſerved by thoſe that are grown ſo old and feeble; ſuch ſervants being grieved at nothing ſo much as to be turned out of ſervice, having as much good-will to the ſame drudgery as ever. The wolfe changeth his hue and haire, but not his wolfiſh diſpoſition, no more doth this hypocrite.

Grimſton in the French Hiſtory.Many admire the magnanimity of Charles the fifth, for leaving the greatneſſe and Majeſty of an Emperour and betaking himſelf to a Monaſtery. But what wonder is it to ſee a man go to bed when he is weary? That Emperour being even over-worne and over-wearied with the turmoiles of warres, as well as of State, and perhaps galled in conſcience for the many calamities by him brought upon Florence, Naples, and ſundry other parts of Italy, and the woful jarres by his occaſion bred among Chriſtian Princes, which gave the Turk great advantages againſt divers parts of Europe, and to breath out threatnings againſt the Germane Empire and the neighbouring Territories; was willing to take his eaſe when he grew unfit for buſineſſe; to part with Government upon honourable termes, before dotage ſhould render him contemptible; and to ſtep behinde the Curtain, to ſee even in his life-time what manner of world there would be when he was gone. So doth this hypocrite ſeem ſometimes to do great things, not out of readineſſe to duty, but of neceſſity of not doing otherwiſe.

Sometimes he forbears ſin for want of opportunity, as drunkards when they be at ſea, forbear drunkenneſſe for want of Tavernes, Alehouſes, or other opportunities. If he do any good, it is becauſe he cannot help it; as ſome give to the poor at their deaths, when they can no longer hold what they have. Let him have but an opportunity, and he will ſoon lay hold on it for all his feigned repentance. If he ſee a thief, an harlot, a railor uuPſ. 50.18, 19Ps 50:18Ps 50:19, he will ſoon run with him if he can, or follow as cloſe as he is able, although it be as the fool to the ſtocks, or as the oxe to the ſlaughter wwProv. 7.22Prov 7:22. And ſo, when he parts with ſin, it is but as Lots wife parted with Sodom, with her head over her ſhoulder, to ſhew where her heart was ſtill, even when thruſt out it by head and ſhoulders. Such an one never gets to Zoar.Differ.

On the contrary, the true Penitent is ſorry that he repented no ſooner.

He that comes once to ſee the odiouſneſſe of ſin in the nature of it, and the burden of it in the guilt, cannot but be vexed that he ſuffered himſelf to be ſo much as once defiled with it; and be extremely troubled that he ſhould ſo long wallow in that mire. It is his grief that ſin hath had ſo much of his youth and prime. He had rather die, or be unborne, then ſo to be young again, as to follow thoſe luſts anew which formerly he gave the reines unto. And if he finde his former luſts to haunt him ſtill, and to pull him by the ſleeve, as deſiring the ſame entertainment he formerly gave them, he is glad at heart that he is able to ſay he is unable to gratifie them as heretofore; and he had rather be as feeble as David, when no covering with cloathes would get him heat, and when Abiſhag lay in his boſome, and he knew her not xx1 King. 1.1, 2, 31 Kgs 1:11 Kgs 1:21 Kgs 1:3; than be as luſtful as that good man, when he defiled the wife of Ʋriah.

p. 397As the Patriarchs, who having opportunity to return, returned not to that countrey whence they came out yyHeb. 11.15Heb 11:15; and, when they were forced to remove, choſe rather to go into Egypt, or any whither, then back to their own countrey out of which God had called them to try their faith, and to ſee whether they would obey his Call or not, even when they were to go they knew not whither: ſo the true Penitent reſolves to do, or endure any thing, rather than to return back to his old ſins, were he never ſo able to ſerve them. Yea, even when opportunity is again offered, he abhors the thoughts of his former wayes, and will not lay hold on it to renew his ſin. Glad is the true repentant ſinner that he hath lived ſo long, as to ſee the ſins of his youth left ſo farre behind him; he rejoyceth more in the decay of nature, that may diſable him from ſin, than in any ſtrength of body to gratifie his luſts. He is grieved more that he ſerved them ſo long, although he hath no aſſurance of pardon, than that he can no longer be the ſervant of ſin.

Thus, this hypocrite, as Phaltiel that parted with Michal, Davids wife, following her weeping zz2 Sam. 3.15, 16. See his Confeſſions.2 Sam 3:152 Sam 3:16, when he could detain her no longer, parteth with ſin when he can ſe…ve it no longer; the true Chriſtian is as Auſtin, after his Converſion, often wondring, and as it were complaining of the patience of God, that ſuffered him ſo long to run on in ſin: the one mourneth at his parting with ſin; but, it is becauſe he and his ſin muſt part: the other mourneth for ſin at his caſting of it out; but, it is for that he had been at any time acquainted with it, not without hope and prayer to meet no more.

This hypocrite repenteth, not out of conſcience, but ſatiety. Character 43

He hath taken a ſurfeit of ſin, or rather of this ſin; or rather of ſin in this place, with this perſon, or company. He is fallen out with his partner and party, not with his vice. Perhaps he hath met with ſome cunning ſtrumpet that hath not only empaired his body, but drained his eſtate, cauſing him to give not only his honour, but his yeares to her cruel and inſatiable luſt; and both his wealth and labours to be in the houſe of a stranger; and ſo, he mourneth at the laſt, when his fleſh and body are conſumed, and ſay, how have I hated inſtruction, and my heart deſpiſed reproof aaProv. 5.9, 10, 11, 12Prov 5:9Prov 5:10Prov 5:11Prov 5:12. It may be he hath prodigally conſumed a faire eſtate, and is not only reduced to beggery, but lies rotting in a Goale for debt: and ſo now he laments his prodigality, rather as his folly and want of wiſdom to look better to his eſtate, than as his ſin againſt God. He hath enough of his riot, becauſe he hath ſpent all upon it. But, had he wherewithal, he could, with the drunkard, follow it yet ſtillbbProv. 23.35Prov 23:35

He is like ſome pot companion that hath been well bang'd for his quarrelling in a drunken fit, or been over reach't in the reckoning, when he was not in caſe to remember well what he called for, and thereupon forſweares the Tavern, but not the wine; he is fallen out with his Hoſteſſe, but not with the Ale. Or as Mahomet the firſt Turkiſh Emperour, firſt glutted himſelf with the pleaſure of his Irene, and then, in a ſolemn preſence, cut off her head: or as male-contents bid the world adieu, or ſend a Paſquil of defiance to the Court, as having much more than enough of waiting there to no purpoſe? ſo, this hypocrite, having enough of his ſin in regard of ſome inconvenience or miſchief befallen him by it, he ſeems to be much affected for his giving way unto it, when all his grief is, not in relation to God as being thereby provoked, but in reference to himſelf that hath been too much a ſufferer by meanes thereof.

Contrarily, the true Penitent makes conſcience to humble his ſoul for ſin, as ſin; Differ.and for it, lothes himſelf above all ſinners.

He hateth not this, or that particular ſin, becauſe of the miſchief it hath brought upon himſelf, but hates it ſimply as ſin whereby God is diſhonoured. Himſelf he hateth, his companions he pitieth. He ſeeth more circumſtances at leaſt, to aggravate ſin in himſelf, than in any other of his partners in it. He had had more admonitions to repent: God hath ſtood longer knocking at his door, and uſed more meanes by counſel, example, bleſſings, chaſtiſements, to reclaim him. He hath made more promiſes, vowes of better carriage. His profeſſion, place, rank and p. 398quality call for better things, and ſuffer much by his exorbitancy, ſo as he more then others hath crucified to himſelf the Son of God afreſh, and put him to an open ſhame ccHeb. 6 6Heb 6:6.

He findeth the gate of Gods mercy open to himſelf, therefore he laboureth to bring others along to enter with him; praying for them, exhorting of them, and ſo far as he may without danger of being corrupted, converſing with them, to perſwade them. And this duty he looketh upon as a part of that Covenant whereinto he hath entred with the Lord, that being himſelf admitted to mercy, he will endeavour to convert other ſinners unto God ddPſal. 51.13Ps 51:13. Yea, he could be contented to die, that he might bring home thoſe that have been his companions in ſin.

Thus this hypocrite in hating of ſin, or himſelf for ſin, is as Amnon, who having ſatisfied his luſt by forcing his Siſter Tamar, hated her, in ſtead of hating his ſin which he had committed, or himſelf for committing it; the true Penitent, when God ſheweth him mercy in remembring his Covenant, remembreth his own wayes, and is confounded, never opening his mouth any more againſt Gods ſharpeſt dealings with him, becauſe of his ſhame, when God is pacified towards him, for all that he hath done eeEzek. 16.63Ezek 16:63.

Character 44 This hypocrite in repenting, eyes more the harme of ſin to himſelf, then the offence againſt God.3. The Object of the hypocrites repentance.

As ſelf-love is the ground of all he doth for God, ſo ſelf-harme is the object which he chiefly eyeth in his repenting. He compareth not ſin with Gods juſtice, but with his own ſafety, and then no marvel to ſee him ſorry, when he hath conſumed his fleſh and his body. As he is in love, not with the Goſpel as the minde of Chriſt, but with the outward peace and liberty which the Goſpel bringeth: nor with vertue, but with the credit and other companions with which it is attended; ſo on the other ſide, he is out of love, not with the evil which he hath ſowen, but with the affliction which he hath reaped, He ſetteth himſelf in a way that is not good, his heart doth not abhorre evil ffPſal. 36.4Ps 36:4.

Iniquity without affliction were pleaſant, and he would never finde fault with it; If he could ſeparate the ſin from the ſhame, ſin could never incur his hatred, nor put him to grief. But when miſery is upon him, then he cries out and howleth, then he will perhaps pray, remove this plague, not this ſin. And it may be he will ſay, I have ſinned; but it is the verdict of conſcience that ſhames the devil; and pronounceth his doom, but belieth his feeling. Qui Gehennam metuit, non metuit peccare, ſed ardere. He that parts with ſin for feare of hell, doth not feare to ſin, but to burne.

Differ.Contrarily, the true Penitent repenteth of ſin ſingly and ſimply, as it is a tranſgreſſion of the Law of God.

Indeed puniſhment helpeth and correcteth his taſte, as we ſee in the people returned from Babylon, who finding the diſpleaſure of God to purſue them by an unuſual ſtormy raine, for the ſin of taking strange wives, ſate trembling becauſe of this matter, and for the great rain ggEzra 10.9Ezra 10:9. So the Iſraelites in the dayes of Samuel, were brought by the unſeaſonable weather, to taſte the bitterneſſe of their ſin with more quickneſs of palate**1 Sam. 12.18, 191 Sam 12:181 Sam 12:19. But this happens, when his people are made Gods taſters, not their own, and conceive of ſin according to Gods deteſtation. Thus was David affected and offended with his ſin, Againſt thee, thee only have I ſinned hhPſal. 51.4Ps 51:4; not as if he, being a King, had not at all ſinned againſt Ʋriah; but becauſe, (although his ſin againſt Ʋ riah was very great; yet) laying that in the ballance with his ſin againſt God, it was comparatively nothing.

It is God that teacheth him (by reforming his palate) how ſouce the fruits of ſin are to a ſpiritual taſte. He firſt findes ſin it ſelf to be of the vine of Sodom, and of the fields of Gomorrah, and then findes the grapes (or fruit thereof) to be grapes of gall, and the cluſters bitter iiDeut. 32.32Deut 32:32. But he that thus doth, conſiders not ſo much what himſelf, as what Chriſt ſuffereth for his ſins, and mourneth more for Chriſts ſufferings than for his owne. When once God hath given him the Spirit of grace and ſupplication, p. 399(or, of lamentation) he looks not ſo much upon what he hath brought upon himſelf, as what he hath brought upon his Saviour; and therefore, quickly looks off from his own ſmart, and looketh upon him whom he hath pierced by his ſins, and mourneth for him as one mourneth for his only ſonne kkZech. 12.10Zech 12:10. He ſeeth Chriſt undergoing the bitterneſſe of his fathers wrath. He looketh on ſin with Gods eyes, and beholdeth it in thoſe wounds of Chriſts body, and torments of his ſoule, and ſo cannot but in reaſon deteſt it more then hell.Aug. Ille peccare metuit qui peccatum ſicut Gehennam metuit. He is afraid to ſin, who feareth ſin as he feares hell it ſelf; not ſo much for fear of hell to himſelf, as of that hell which he ſees Chriſt hath ſuffered, who underwent the torments damnandorum, of thoſe that deſerved damnation; but not damnatorum, of thoſe that were actually damned; for theſe ſuffer an abſolute ſeparation from God, with deſpair of better condition, which Chriſt never did ſo much as for a moment.

It is not the feare of a fiery furnace, that can force him upon the committing of ſin, as we ſee in the three children llDan. 3.15, &cDan 3:15. They feared ſin more than the furnace, how hot ſoever. Nor is it the ſhame of the world but the loathſomneſſe of ſin, that reſtraineth him from the acting of it. For, if feare of worldly ſhame drive a man on upon ſin, to avoid ſhame; it will much more keep him from repentance, upon that very reaſon, and rather encite him to commit more ſin, than to repent of what is already committed, as we ſee daily in thoſe that adde murder to fornication, in hope to avoid the ſhame of an illegitimate conception. A good name with good men, is of high account with a good man, and is better than precious ointment mmEccleſ. 7.1.Eccl 7:1. But, fame muſt give place to conſcience. If a man by malice, ſhall be defamed, if he yield not againſt conſcience to what deſerves defamation, the true Penitent will undergo all the defamations in the world, rather than prevent it by ſin, or by not repenting for ſin as God requireth, what ſhame ſoever he ſuſtain from the world. Is virtutem verè estimat qui boni viri famam perdit, ne conſcientiam perdat. Seneca.He rightly values vertue, that had rather loſe the repute and fame of being a good man, than by maintaining his fame, violate his conſcience, and become evil. Fabius Maximus choſe rather to be reputed and ſcorned of all his Army, and even at Rome it ſelf, as a Coward, than hazard the loſſe of Rome by unſeaſonable giving battel to Hannibal, to redeem that blot. So is it with a true Penitent, he will do his duty, ſhame him for it who will: he will commit no ſin to prevent ſhame, what ſhame ſoever he ſuffer thereby. By all which it appeareth, that when he repenteth, it is neither feare, nor ſhame, nor ſmart, but only ſin as ſin which hath coſt his Saviour dearer than it can coſt himſelf, that he hath in his eye, and layeth moſt to heart.

Thus, this hypocrite is like Lucretia, that ſtood more upon honour than upon innocency, and choſe rather to be defiled by Tarquinius, Livie l. 1.then to be publickly defamed by having it falſely given out and publiſhed, that ſhe was taken in the act of adultery with a ſlave. Her honour was dearer to her than her chaſtity, (for which, yet, ſhe was famous) and made her leſſe afraid of ſin in ſecret, than of ſhame in publick, although procured by ſlander. The true Penitent is like Suſannah, tempted and urged to the ſame wickedneſſe, upon the ſame feare of ſhame, who choſe rather to die ſhamefully in her innocency, than to do ſinfully to avoid that ſhame. The one taketh on, but it is for the ſhame; the other lamenteth, but it is for the ſinne, the chief, if not the only object of his repentance.

This hypocrites repentance extendeth to ſome ſins, but not to all. Character 45

His repentance is not total, but partial, and peece-meal.4. The Extent and meaſure of the hypocrites repentance. Some ſin that he is weary of, for the charge, ſhame, or danger he takes on againſt, for the blot thereof among men. But of more ſpiritual pollutions he hath no ſuch ſenſe. Pride, whereby he becomes a Competitor with God in his glory, or grace; Infidelity, whereby he denieth God the honour of his truth, power, and goodneſſe: Hypocriſie, whereby he ſeeks to delude Gods all-ſeeing eye: Security, whereby he ſleighteth Gods terrours and juſtice, and will not feare when the Lion roareth nnAmos 3.8Amos 3:8; Earthly-mindedneſſe, p. 400whereby he preferres earth before heaven, never thinking of heaven, but in order to the things of the earth; Secret Atheiſme, whereby he thinketh, or wiſheth there were no God, or walketh as if there were none: theſe, and many more are no part of his grief or repentance; yea, when he is moſt poſſeſſed of them, he is leaſt troubled for them.

He playes the Huckſter with God, as Pharaoh, who when he ſaw there was no remedy, was content to let Iſrael, but not farre: then, the men; but, not the children; or, if all, yet not the cattel; nothing comes from him but by force, and this muſt be gotten too, as by inches. He repenteth not by halves, but by bits. He uſeth many words to the bargaine, and is loth to allow God too much, or too good a penniworth, who will have all, or none. He never comes up to Gods termes. He will not part with all, whatever come of him. He will at leaſt ſpare one ſin, one enemy, and that ſhall be Agag, the arch-traitour, the Maſter-ſin.

Differ.On the contrary, the true Penitent strikes at every ſinne, as well as any.

He diſchargeth the Cannon of the Law againſt every ſin. The whole body of ſin is the ſubject of mortification, and the whole Army of the enemie ſhall be the object of his Conflict. He ſpareth not ſecret ſins, but diveth into the depths of his heart to fetch out that which lies deepeſt, if he can but diſcern it; be it flattery, temporizing, or whatever is moſt plauſible to the world. Againſt more ſuch lurkers he proceedeth with greateſt zeal, hypocriſie, ſelf-love, ſecret pride, covetouſneſſe, love of the world, envy, &c. are ſure to ſmart under his fingers, as the greateſt rubs in the way of holineſſe. He is troubled at hardneſſe of heart, inſenſibleneſſe of ſin, or judgments, as great abettors of ſin drawing him from the wayes of God and godlineſſe: and therefore theſe he complains of to God himſelf, (as David did to his ſervants, of the ſons of Zerviah, that were too hard and too maſterly for himoo2 Sam. 3.392 Sam 3:39). Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy feare ppIſa. 63.17Isa 63:17? not as infuſing evil, or miſleading his people, but as in juſt judgment, with-drawing or with-holding the conduct of his own Spirit, and leaving them to the vanity and errour of their own hearts, and luſts, to walk in their own counſels, wherein they are preſently hardenedqqPſal. 81.12Ps 81:12.

He is willing God ſhould have all content, and free poſſeſſion of his whole ſoule, of his whole man: that ſin and Satan may have all the loſſe and foile that may be, and no place of quiet poſſeſſion or abode in his ſoul left them. He hateth all evil wayes rrPſal. 119 104Ps 119:104, but eſpecially his ſpecial ſin; here he acts the Aramites▪ in fighting neither with ſmall nor great, ſave only with the King ss1 King. 22.311 Kgs 22:31; or the Maſter-ſin to which he is ſpecially addicted. He ſpends moſt of his arrowes againſt this enemie, becauſe this being ſlain, the reſt will flie, or be more eaſily vanquiſhed.

Thus, this hypocrite in repenting and caſting off of ſin, is as the Chyrurgeon that cuts off one limme, or joynt, to ſave the whole; the true Penitent, is as the executioner, that cuts off the head, thereby to deſtroy the whole body: the one ſo ſtriketh at ſome ſin, that he permits the reſt to live; the other ſo woundeth all, that it cannot but die.

Character 46 This hypocrites repentance is a turning from one ſin to anoth…r.

He returneth, but not to the most High; He is like a deceitful bowe ttHoſ. 7.16Hos 7:16; He turneth from one ſin to another; from prophaneneſſe to formality, from prodigality to covetouſneſſe, which is the old mans repentance; from Poperie to Sacriledge, the Courtiers repentance, from adultery to the hatred of women kinde, or to Sodomy, which is the luſtful mans repentance; from fleſhly feare, to raſhneſſe and preſumption, as the Iſraelites when God bade them go up and take poſſeſſion, they refuſed, for feare of Gigantine Anakims; afterwards they who cowardly feared to go with God, would needs go, and think to overcome without himuuNum. 14.41 42Num 14:41, and ſped accordinglywwVer. 44, 45.; or he perhaps turneth from a groſſer ſin, to a vice, leſſe odious among men. In all which he is but as a deceitful bowe, that ſends the arrow any whither, rather than to the mark: for being crooked, or having ſome other defect in it, at the letting ſlip of the arrow, it turnes it off from the mark, and makes it flie farre wide from the aim that was taken.

p. 401This is a change without repentance, a change of ſin, but not from ſin: an exchange of that which may better be ſpared for ſome other wares of like kind, that ſuit better with his preſent occaſions and condition. Thus Satan ſhut out at one door, is admitted at another, as the Anabaptiſts baniſh't out of Munſter, An. 1535.by decree of the Senate, went out at one gate, and were let in again at the Poſtern, through the contrivance of their own Party in the City,Sleiden Comment. l. 10. and did more miſchief than before.

Contrarily, the true Penitent takes as much care whither, Differ.as whence he turneth.

He remembreth who hath ſaid, and ſtill ſaith, to all the Iſrael of God, if thou wilt return, return unto me xxJer. 4.1Jer 4:1. God that calleth from one ſin, calleth from all; nor liketh he one ſin better than another, who abhorreth all. Therefore the return muſt be to himſelf, elſe it is not a pin to chooſe, what they turn from, or what they turn to; for as ſometimes he ſpake concerning ſacrifices, when he ſaw they obſerved not his rule, but followed their own luſts, put your burnt-offerings to your ſacrifices▪ and eat fleſh yyJer. 7.21Jer 7:21; meaning thereby, that whereas in all their ſacrifices they minded more their own bellies than his honour, they might jumble all together, and eat the fleſh of the burnt-offerings, (which by the Law was not allowed them) as well as part of the fleſh of the ſacrifices of thankſgiving, (whereof a portion was allotted to the Prieſts:) that is, let them even do what they will, all is one to h…m; for he accepteth them not, but rather takes occaſion thence the ſooner to remember their iniquity, and viſit their ſins zzHoſ. 8.13Hos 8:13. So he ſpeaketh unto every hypocrite, that returneth, but not unto him.

Hence, when the Chriſtian prayeth to be turned from covetouſneſſe, he withal ſupoſicateth that his heart might be enclined unto Gods Teſtimonies aaPſal. 119.36Ps 119:36; as well knowing that if he were not fixed upon them, his heart would pitch upon ſomewhat elſe as bad as the Mammon, from which he deſires to be turned. And, that it concerneth him as much to ſee whom he receiveth, as what he expelleth, that he may not put out one devil, and take in another in the room; that he may not renounce Popery, and fall to Anabaptiſme, or turne aſide to the ſeparation: but forſake all errours, and cleave to the truth of God; abhorre all ſin and wickedneſſe, and walk in the wayes of God. He ſo repenteth, that he turneth from all his tranſgreſſions, that ſo iniquity may not be his ruine bbEzek. 18.30Ezek 18:30.

Thus, this hypocrite is as one that goeth to the devil, as to a poſt-maſter, for a freſh horſe, to carry him the reſt of his way to hell, when he leaps out of one ſin into another; the true Chriſtian in turning from ſin is as one of thoſe Angels in Jacobs viſion, that immediately ſets his foot upon the ladder, to aſcend unto God, who ſtands at the top ccGen. 28.12, 13Gen 28:12Gen 28:13. The one ſhifteth ſins, as Jeroboams wife did her clothes, feigning her ſelf to be another woman, to delude the Prophetdd1 King. 14.51 Kgs 14:5, the other caſteth off all ſin, as David did Sauls armour, as too heavie for him in all the parts of it, and putteth on the whole Armour of God as only able to defend him againſt all the wiles of the devil eeEph. 6.11Eph 6:11.

This hypocrites repentance is not cordial, but complemental; not thorough, but to Character 47 halves.

Either his repentance is only oral, conſiſting only in complementing of God, thinking to pleaſe him with a few good words, even while he retains a whores forehead, refuſing to be aſhamed for what he hath done. He will cry unto God, My Father, thou art the guide of my youth, &c. and even then, he both ſpeaks, and doth as evil things as he can ffJer. 3.3, 4, 5Jer 3:3Jer 3:4Jer 3:5. Or, it is Hyſtrionical, conſiſting in an affected Artificial, uttering of ſome words or ſentences drawn up before, or conceived at preſent; or in the reading, ſaying, or ſinging, in a mournful tone, certain penitential Pſalmes, or prayers penned upon other occaſions, and little ſuting with his; or, haply drawn up as a part in a Tragedy, framed out of wit, not out of grief of heart, and uttered out of memory, not depth of ſorrow, and perhaps in meeter alſo, in an apiſh imitation of David and other Saints of old, whoſe hearts being deeply affected with their ſins, breathed, yea, poured out thoſe mournful ditties, and pathetical petitions into the boſome of their God, and were accepted. But this hypocrite p. 402doth all without any due or true ſenſe of ſin, as appeareth evidently by his affectation. To poure out teares from the heart is commendable; but, too much Art in repenting is ſuperſtitious. It is an eaſie matter to uſe the beſt formes, and haply not hard to invent; but, in this buſineſſe to be formal, is moſt perillous. Or his repentance is mimical, conſiſting in countenance and geſture, as thoſe foreign, men of forcedly ſad countenance, who do foreign, disfigure their faces, to make them appear uglyggMat. 6.16Matt 6:16, and not in their native complexion and lovelineſſe**H. Steph. in foreign.. Such a one was Ahab, he put on ſackcloth and went ſoftly hh1 Kin. 21.271 Kgs 21:27, or, with a ſlow pace**Junius renders it Lentè, the word foreign., as one exceedingly affected and dejected at the ſad tydings brought him by Elijah; yet no true penitent, as appeared by his keeping of Naboths Vineyard ſtill. Felix trembled, but looked over the hatch for a bribe. The Devil need never feare to loſe ſuch a Cuſtomer.

He hath an Ethiopian skin, that may be waſhed, but not altered, he hath Leopards ſpots which may be ſhaven, but not changediiJer. 13.23Jer 13:23. He may be reclaimed from acting ſin, but not from the love of it; as Balaam was reſtrained from curſing Iſrael, but much againſt his will. Oh that I might have leave! Thus ſwine are waſhed from the mire kk2 Pet. 3.222 Pet 3:22, but not brought out of love with it: So is this hypocrites out-ſide waſhed, but he hath not waſh't his inſidellJer. 4.14Jer 4:14. His hands and feet are reſtrained, but not his heart. He may forbear the exerciſe, but not the habit of ſin. A ſenſe ſo loſt, may be recovered. Such a privation denieth not a regreſſion. His going back from ſin is not a flight, but a retreat. He keepeth his rank ſtill, that he may come on again. He hath no reſolute purpoſe to forſake ſin, but only ſome faint unſetled deliberation. As David when he baniſhed Abſalom, ſtill kept his affection towards him, and ſo it was an eaſie task for Joab and the woman of Tekoah to bring him into favour again: So this hypocrite, though he ſeem to baniſh ſinne, yet keeping his heart unmortified, he not unwillingly giveth way to Satan, and ill counſel or company, as pleaſure to bring back the baniſhed.

Differ.Contrariwiſe, the true penitent repenteth from the heart and with his heart, throughly and throughout.

In the heart he findes the plague mm1 King. 8.381 Kgs 8:38, that is, his ſin, therefore there he applies the plaiſter which is repentancennVer. 48. He changeth his inward man, not his habit, he rendeth his heart, not his garment, and turneth to the Lord his God ooJoel 2.13Joel 2:13. What good, ſaith he, will a plaiſter do me in the face, when the ulcers is in my breaſt? He knows that it is not knocking his breaſt, but breaking of his heart to peeces by contrition, that makes a penitent, Qui pectus tundit, & cor non corrigit, peccata ſolidat non tollit. He that beats his breaſt without afflicting his ſoul, confirmeth ſin and not removeth it. He that repenteth for forme, hardeneth his heart which ſhould be contrite. He layeth aſide Art and flouriſhes, and falls down-right upon the heart, with all his heart. His heart enditeth with ſorrow, what his tongue uttereth. Yea, ſometimes his heart poureth out ſo much ſorrow, that like water out of a narrow bottle, it ſtops by the way, cauſing the tongue to be ſilent, and his eyes only to ſpeak by tears, as in Peter, whoſe tears we read of, but nothing of his words. Totus ſibi diſplicet, he is utterly out of love with ſin and himſelf. He cauſeth the ſword of repentance to ſtrike through the heart of ſin, not only through the ſenſitive appetite, but through the reaſonable appetite alſo, to wit, the will. Quam profundè peccaverit, &c. how deeply ſoever he hath revolted, ſo throughly he returneth. He hateth both the meat, and the broth of ſin, the skin and the coat. Yea, he ſo fenceth himſelf againſt ſin, that he is ſafe from the love of ſin, even when he cannot be wholely free from acting of it. Do it he poſſibly may, but delight in it he will never. Herein he differs from the hypocrite, as Paul from Balaam, the one had a minde to the evil which he could not do; the other being changed by the renewing of his mind ppRom. 12.2Rom 12:2, ſometimes doth the evil which his heart abhorrethqqRom. 7.15Rom 7:15. He truly repenteth, although not wholly freed from ſin; while the hypocrite brags of repentance, but repenteth not.

Thus, this hypocrite is as Judah, that pretending repentance, turned not to the p. 403Lord with the whole heart, but feignedly rrJer. 3.10Jer 3:10: the true penitent is as thoſe humbled Corinthians, who ſorrowed after a godly ſort, that in all things they approved themſelves clear of that matter ss2 Cor. 7.112 Cor 7:11, of which they repented. The one is as Ephraim, a cake not turned ttHoſ. 7.8Hos 7:8, but half bak't, he repenteth but by halves; the other turneth his cake, that it may be throughly baked on both ſides. The one mourneth for his ſin as thoſe cunning women uuJer 9.17Jer 9:17, and other skilful in lamentation wwAmos 5.16Amos 5:16, that for hire, were employed to make a wailing and howling, for ſtate, at burials, (as, at the Funeral of Joſiah xx1 Chro, 35.25yet little affected in heart, unleſſe with ſecret joy for their gaining thereby; the other mourneth as David for Abſalom yy2 Sam. 18.332 Sam 18:33, or rather for his great ſins of adultery and murther, for which his ſoul mourned more in ſecret, than in publick, witneſſe the ſwimming of his bed all the night long zzPſal. 6.6Ps 6:6. And ſo, the one recanteth, the other repenteth. The repentance of the one is theatrical, the repentance of the other is cordial, unto ſalvation.

This hypocrite repenteth on the ſudden, and all at once. Character 48

As a man not well awake riſeth up haſtily in a feare or fright; but afterwards lies down again when the fright is over. So this hypocrite being ſcared, ſuddenly beſtirs him during the fright; but after returnes to his old ſecurity, and repoſeth in his neſt of ſin with as much content as ever. If he be put into an amazing feare, he will then do any thing, as Tullus, that wicked King of the old Romanes, in re trepida duodecem vovit ſalios **Liv. l. 1., being put into a great trembling, he would needs, after the example of Numa, (to whoſe manners he was moſt unlike) vow to dedicate twelve dancing Prieſts unto Mars: not out of devotion, but ſudden ſurpriſal with fear; but afterwards repenteth of being ſo haſty, or at leaſt ſuch repentance cometh to nothing; he ſoon forgets what he promiſed, and falls back again to his old courſe; as Pharaoh that in a fright lets Iſrael; go, but they were no ſooner gone, but he purſues them.

And what he doth in repentance, he diſpatcheth at once. He that on the ſudden is ſo forward and haſty, cannot long hold out. It is an unnatural (not ſupernatural) motion, therefore he cannot retain his firſt ſpeed and ſwiftneſſe. His heart-ſtrings ſo ſuddenly ſtrained, cannot hold. He is as that Scribe that was ſuddenly taken with Chriſt, and told him confidently at the firſt, Maſter, I will follow thee whitherſoever thou goest aaMat. 8.19Matt 8:19, but when Chriſt told him he had not ſo much as the foxes, or birds, to bring him to, we hear of no one ſtep made by this Scribe, after ſo poor a Maſter. If Chriſt lie in the fields, let him lie there alone. At firſt, Orpah was as forward as Ruth, to go with Naomi bbRuth 1.10Ruth 1:10; but after her firſt offer▪ ſhe never made a ſecond, but kiſſed her mother and departedccVer. 14; ſo this hypocrite is as forward at firſt, as any, to repent: but his firſt act is his laſt: if God will accept of his firſt offer and act, he may; he is never like to have more.

On the contrary, the true Penitent proceedeth upon adviſed reſolution, Differ.and is daily adding to his repentance.

He ſits down firſt, and ſeriouſly conſidereth what he hath been, and done, comparing it with the Law and minde of God; what God requireth, and how he is to perform it, and thereupon maturely, and deliberately reſolveth to ſet upon the work, not in his own ſtrength, but in his that gives repentance unto Iſrael, walking on therein from ſtrength to ſtrength. The more he thinketh what he hath been, and what by grace he is, the more he endeavours to continue what he is, and to be kept from relapſing. Yea, he taketh more and more revenge on his fleſh and heart that ſet him at enmity with God, and condemneth himſelf, eſpecially for this, that he reſolved no ſooner to condemn and forſake his former wayes that are not good: and to loath himſelf in his own eyes for his iniquities and abominations ddEzek. 36.31Ezek 36:31.

He is not ſo raſh, ſudden; confident as the hypocrite: he entreth upon this work with fear and baſhfulneſſe; is afraid to be over-much noted at the firſt. He firſt communeth with his own heart upon his bed, and is ſtill eePſal. 4.4Ps 4:4, or ſilent, without making ſuch a noiſe to draw obſervation, or to raiſe great expectation, as the hypocrite doth: Rather, as Elizabeth, when ſhe had conceived, hid her ſelf five moneths, that ſhe might be ſure ſhe was with childe, by feeling the babe ſtirre in her wombe, p. 404before ſhe made ſhew to othersffLuke 1.24Luke 1:24. So the Chriſtian is afraid to talk much of his repentance, but rather hideth it till Chriſt be formed in him ggGal. 4.19Gal 4:19. But when he once perceiveth the babe to ſtirre, he boldly then profeſſeth it to all the world, not ſo much in words, as in his actions, which ſpeak it louder than his tongue; Depart from me ye evil-doers, for I will keep the Commandments of my God hhPſ. 119 115Ps 119:115.

And when he once begins this courſe, he never layes it aſide, but ſtill goes on; not only to renew repentance every day, for daily ſins and infirmities; but to make further progreſſe in his firſt repentance for thoſe ſins which he knoweth to be pardoned: as David, that repented truly, when Nathan firſt reproved him, and had his pardon; yet his tears then ſhed, were but a few inconſiderable drops in compariſon of thoſe floods that followed after, witneſſe not only his watering his couch with his teares, and making his bed to ſwim iiPſal. 6.6Ps 6:6; but his many penitential Pſalmes afterwards penned chiefly, if not wholly upon that occaſion. And this he knowes to be the courſe preſcribed of God unto all true penitents, even when he is pacified towards them kkEzek. 16.63Ezek 16:63.

Thus, this hypocrite is as Simon Magus, convicted of ſin, and threatned with judgement, affected with it at preſent, and craves the prayers of Peter and the Church for him that none of the things threatned might befal himllActs 8.24Acts 8:24, but never did more, and therefore eſcaped not: the true Chriſtian is as Hezekiah, who ſo deſires the prayers of the Churchmm2 King. 19.42 Kgs 19:4, that he neglects not to pray and to humble himſelf effectually till God ſpeak peace and deliverancennVer. 14, 15. The one takes up repentance as it were a flaſh of lightning: the other undergoes it as a neceſſary work all the dayes of his life.

Character 49 This hypocrite is content in his manner, to reform himſelf, but not others.

'Tis no part of bargain, or care to reforme his children, ſervants, family, much leſſe neighbours, and leaſt of all enemies, even when opportunities are either offered or may be gained. He thinks, if he do not formally ſin in what himſelf doth, he hath nothing to anſwer for the evils that others commit upon his occaſion. He profeſſeth he can go to law ſafely: for, I thank God (ſaith he) I bear no malice. But whether he deceive himſelf or no, it concernes him to conſider better: but ſurely he conſidereth not what corruptions he ſtirreth up in his provoked adverſary. I may, ſaith the vain woman, go bare ſhouldered and breaſted, or in what faſhion I will, (dreſt, or rather undreſt,) for my heart is chaſte, and ſo is my body: but ſhe never careth to make others unchaſte, or to nouriſh laſciviouſneſſe, and provoke unto luſt thoſe that are wantonly diſpoſed, and ſo to encreaſe both tranſgreſſors (and tranſgreſſions) among men ooProv. 23.28Prov 23:28.

Differ.Contrarily, the true Penitent extendeth his repentance to others.

Either he will reform them, or lament their ſins, becauſe he looks upon ſin as Gods enemie wherever he findeth it. If he hath been a partaker with others in ſin, he labours to deſtroy the ſin in them as well as in himſelf, as the repenting thief on the CroſſeppMat. 27.44 Luk. 23.39, 40Matt 27:44Luke 23:39Luke 23:40; If not, yet he lamenteth to ſee God offended and diſhonoured, as David, out of whoſe eyes ran rivers of water, becauſe others kept not Gods Law qqPſal. 119.136Ps 119:136, and whoſe zeal conſumed him rrVer. 139, upon the ſame account. And while the hypocrite is not grieved at the ſin of his own childe, the true Chriſtian is grieved at the wickedneſſe of Satan. He knoweth that whoſoever is not careful to prevent, or reform ſin in others, is not truly purged himſelf. Therefore as many a man, after his own cure, and recovery, proveth a Chyrurgeon or Phyſician to others; ſo the Chriſtian once truly converted is able to give a potion of counſelss1 Theſ. 5.111 Thess 5:11, a pill of reproofttJam. 5.19, 20Jas 5:19Jas 5:20, or a cordial-comfort to othersuu1 Theſ. 4.181 Thess 4:18 that need it.

Thus, this hypocrite is as careleſſe of others, although his own, as Cain of Abel; Am I my brothers Keeper wwGen. 4.9Gen 4:9? ſuppoſing it unreaſonable to require it of him; the true Chriſtian is as the foure lepers put out of the gates of Hieruſalem, who after themſelves had eaten and drunk, and filled themſelves in the forſaken Tents of the Syrian Camp, in a time of ſore famine in the City, concluded that they did not well, till they p. 405acquainted the King and their brethren with the good newes of that unexpected plentyxx2 King 7.8, 92 Kgs 7:82 Kgs 7:9; the one cares not whoſe bones remain broken or diſlocated, ſo his own be ſet; the other is as a bone-ſetter to reſtore any member of Chriſt that by occaſion is out of joyntyyGal 6.1Gal 6:1.

This hepocrite is alwayes talking of repentance, but ever takes further day to repent. Character 50

When either Gods hand is upon him, or he maketh boaſt of himſelf and his actions, he is never well, but when he is diſcourſing of his repentance,5. The time of his repentance. Plutarch. as a bad debtor that talks much of paying his debts, till his Creditors preſſe hard for their money: then he bids them come another time. It is yet too ſoon, too early to repent in good earneſt; time enough in age, in ſickneſſe, or at leaſt to morrow. Cras, cras, corvina vox. This procraſtination is the voice of the Raven that returneth not into the Ark for want of mourning with the Dove by ſeaſonable repentance.

And how many are deceived by this deluſion! Modo & modo non habet modum. There is no end of delay when we give it a beginning. Satan will not at once ſay in plain termes to any man that is not wholly given up to impudence in ſinning, never repent: but, draws him to it by degrees, as Diogenes that was an enemie to marriage, would anſwer that queſtion, When is the beſt time to marry? A young man not ſo ſoon; an old man not ſo late. And ſo for the moſt part it proveth in the matter of repentance. He that will adviſe with the devil about the beſt time to repent, will finde him ſo long in his foreign, that is, hereafter, no haſte yet, that he will at length be ſurprized with the devils foreign: or not at all, 'tis now too late.

Mans heart maketh him believe he can repent when he liſt, and, that late, is as good as early; that there is no ſuch danger in taking a few walks in the devils paradiſe, the pleaſures of ſin, but that after, with a wet finger, and an eaſie ſtride, he may, by repenting, ſtep into the Paradiſe of God. Too many go thus on till they come to hell with a purpoſe of repentance, and may be ſtiled foreign, the Penitentiary, that never repenteth; as Antigonus was called foreign, the Giver, that never beſtowed gift, but only ſaid he will give.

Contrariwiſe, the true Penitent no ſooner ſinneth, but he repenteth.Differ.

He hath found by woful experience the miſchief of deferring execution upon ſin, what devices it uſeth to obtain a pardon, if firſt it can get but a reprive. Joab knew what danger was to tarry diſcourſing but a few minutes with the man that told him of Abſaloms hanging by the haire in an oak, and pleading againſt the ſmiting of him; therefore abruptly breaks off, telling the man, I may not tarry thus with thee, and takes three darts, and thruſt them thorough the heart of Abſalom zz2 Sam. 18.142 Sam 18:14. So the true Penitent diſpatcheth ſin out of the way with the firſt, not admit of quarter, delay, or ſo much as a parley.

He conſidereth firſt, that repentance is Gods gift, not in mans power, no more than to keep the whole Law: and that it is no leſſe impoſſible to repent, without God, than to need no repentance. That it is not a, Lord have mercy, but an heart throughly pierced and grieved for ſin in Gods behalf, that defineth repentance. A gift then it is, and that of God; for, 'tis he that gives repentance unto Iſrael aaActs 5.31Acts 5:31, even repentance unto life bbActs 11.18Acts 11:18. It is a gift, purely Evangelical, that is ſupernatural, not like the remainders of the Law firſt engraffed in mans firſt Creation, in the hearts of all men by nature. And however the heart may be convinced, terrified and tortured by natural conſcience, as Judas was, yet it can never diſſolve into godly ſorrow, nor turn from iniquity, without this gift from God. The heart of man is like a ſpring-lock that can ſhut of it ſelf, it can accuſe, and ſhut under the hatches of condemnation, but it can never open to comfort, or converſion, without the Key of David, the grace of the Goſpel. Therefore repentance is ſaid to be a ſpirit of grace and ſupplication, given only to the houſe of David, and the inhabitants of Jeruſalem ccZech. 12.10Zech 12:10, that is, to the elect of God.

Next, he obſerveth, that late repentance is like late husbandry, which ſeldome p. 406yields any conſiderable crop: that it is ſeldom ſound, or laſting. For the moſt part it comes forth when a man can ſin no longer, and proceedeth from an heart, not humbled for ſin, but hampered or diſabled that it cannot ſin; therefore late repentance ſeldom findes acceptance with God, no more than the giving the dregs of age to the Prince, when the beſt wine of youth hath been conſumed upon Traitors. Alexander caſhiered the ſouldier that had his armour to ſeek till he was to fight: and the Lord excludes thoſe idle and careleſſe Virgins, that had their oile to ſeek when their lamps were to be lightedddMat. 25.10Matt 25:10, albeit they had a purpoſe to get oyle, and went about it too, when it was too late. God will not alwayes wait on him that ſtill thinks he may wait a little longer; and commonly, where he hath waited longeſt, he gives very ſhort warning, when he is reſolved to wait no longer, but comes on the ſudden, and is gone as ſuddenly, as he came. So that for the moſt part, ſuch dallying delaying penitents fall ſhort of repentance, and drop into hell, even when now they think to repent in earneſt.

Some have repented in age, and very late, who have been received to mercy: but we reade not of any that being called of God, and promiſing to repent, put off repentance from youth till age, and then repented. Zaccheus tarried out till the eleventh houre, but yet delayed not ſcarce a minute after he was called. I dare not think that Hezekiah, ſo good a man, would be careleſſe of training up his children in the feare and nurture of the Lord; and that, his ſon Manaſſeh, although young when his father died, was altogether without admonitions, reproofs, and calling to repentance by the Prophets; which he did withſtand, and would not hearken to the Word of the Lord ee2 Chro. 33.102 Chr 33:10, yet afterwards repented, and that effectually. How long he ſtood out againſt God is not recorded: the Hebrew Doctors ſay, he reigned wickedly twenty two years, in his twenty third he was carried to Babylon; and, in the ſame yeare, repented and returned: but this was no ordinary thing, nor ſuch a Preſident as may warrant other ſinners to defer repentance. For uſually, dying repentance proceedeth from a dead heart frighted by the apprehenſion of wrath, and ſo dieth with the party without hope of mercy.

Yea, he further wiſely conſidereth that if he cannot riſe up and repent with this load already on his back, how ſhall he be able to do it afterwards when it is become heavier? If he cannot break this cord of ſin, how ſhall he do when it is doubled, and at length grown up to a cable? Therefore the true Convert haſteth, as Zaccheus, at the call of ChriſtffEuke 19.5, 6; and followeth as cloſe as the eccho, the voice ggPſal. 27 8Ps 27:8. Yea, he cutteth cable in caſe of great danger when God raiſeth a tempeſt for his ſins becauſe he cannot tarry to weigh anchor in a ſtorme. He will part with any thing now, to ſave the ſhip and himſelf. He fleeth from ſin as from a ſerpent under his feet, which biteth ſo ſoon as it toucheth himhhEccluſ. 21.2Sir 21:2. As a Doe from the Hunter, and as a bird from the Fowler. If he repented not in youth he is ſorry that it was paſt before his calling; yet while the Lord doth call, he is careful not to harden his heart. He bringeth his veſſel while it raineth, not truſting to an after-ſhower. He had need make haſte, becauſe he knoweth that his Better, yea, his Maker tarrieth the leiſure of his repentanceii2 Pet. 3.92 Pet 3:9.

Thus, this hypocrite is as the ſluggard, that, take him when you will, he ſtill cries, yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep kkProv. 6.10Prov 6:10. Or, if he riſe and get up, he is like St. George on horſeback, that never rideth; the true Chriſtian is as Samuel, that at the firſt call, which be underſtandeth he ſaith, Speak Lord, for thy ſervant heareth ll2 Sam. 3.102 Sam 3:10. The one is as Nabal mm1 Sam. 25.371 Sam 25:37, never affected with his offence till he hear of his danger, and then his heart died within him, and he became as a ſtone; the other is as David, who no ſooner had cut off the skirt of Sauls garment, but his heart ſmote him, when his men provoked him to ſmite Saul, the anointed of the Lord nn1 Sam. 24.5, 61 Sam 24:51 Sam 24:6.

Character 51 This hypocrite when after his delayes he comes to repent, his repentance is but an intermiſſion of ſin, not a ceaſing from ſin.

As friends take leave, but with hope to meet again; and lovers fall out, but deſpair not to make up the breach again. So this hypocrite quarrels with, and takes p. 407leave of ſin, but with hope of meeting again, and of a reconciliation. His repentance is but a qualme that will ſoon be over; momentany, not perpetual. As when the unclean ſpirit went out of the man, ſeeking reſt elſewhere, but found none like that he had in his firſt entertainer, there was both in the devil an intent to re. turn, and in the man a deſire to receive him, whereupon he brought with him ſeven ſpirits more wicked then himſelf, and they all enter in and dwell there, whereby the laſt state of that man it worſe then the firſt; ooMat. 12.43, &c.Matt 12:43Even ſo it is with this hypocrite; He never parts with a Devil, or a luſt, but as an hoſt with his gueſt; he hopes it will not be long, ere he ſhall ſee him again, and tells him he ſhall be very welcome.

Thus he is as they who make a Popiſh ſhew of holineſſe in Lent, weare black, abſtain from Playes, and perhaps from the more wanton Concomitants of them, and ſeem very devout, that as the poor ignorant Papiſts were wont to offer an egge at Eaſter, they may put on a new face upon the old heart, becauſe they are to receive the Sacrament: but it is but as the Snake, that being to engender with the Lamprey, caſteth out her poiſon and after licks it up again; for ſo theſe mimical penitents, after the Sacrament, return to their wonted malice, riot, luſt, as eagerly, yea, more greedily than before. I condemn not all ſet times appropriated to holy buſineſſes, becauſe, if the times be left wholly arbitrary, moſt men will never ſee time to ſet about them. But, to put off all to thoſe ſet times is a fearful, yet common ſin of ignorant and ſuperſtitious Formaliſts in Religion, that at ſuch times put on a forme of godlineſſe, but deny and perſecute the power thereof pp2 Tim. 3.52 Tim 3:5all the year after.

It is obſerved by the enemies of the Chriſtian name, that the Papiſts (for, Turks know no other Chriſtians,Sands Relat. but ſuch as border neareſt unto them) are never ſo licentious as towards the time of ſhrift. Whence that Proverb is riſe among the Turks, That the Christians are mad once a year, and then by strawing aſhes on their heads, they recover their wits again. It is too true of too many others that call themſelves Proteſtants; ſometimes they ſeem very demure and penitent, for the times ſake, rather than for Gods ſake, or their own: but, that time being over, none ſo profane and diſſolute. And ſo it is with ſuch, as with him that being ſurcharged, can vomit and rid his ſtomack, what cares he for a ſurfeit? But in thus doing, he obtains not mercy; for, ſubſannat patientiam Dei, Auguſt.he laughs to ſcorne the patience of God.

On the contrary, the true Penitent ſo departeth from ſin, as never, by his good-will, Differ.to entertain it again.

It may hang about his doors in a ſculking way, watch an opportunity, and perhaps ſlip in, and do him ſome miſchief too, ere he be aware; and haunt him, as evil ſpirits ſo haunt ſome houſes that the inhabitants can ſeldome be quiet for them; But he looks upon ſin, as upon the Devil. When he parts with it, he gives it a bill of divorce, never to return, at leaſt, never to be entertained as the wife of his boſome, as in former times. He will not allow it ſo much as the leaſt alimony. By the Law of Divorce, no man might receive back a wife, once ſent out of his houſe by a bill of divorcement, although it were not for adultery, but he committed abomination before the Lord qqDeut. 24.4Deut 24:4, and greatly defiled the whole land rrJer. 3.1Jer 3:1. The Penitent therefore is very careful not to admit a divorced luſt, but for ever to ſhut the doors of his heart againſt it, as remembring with grief how often he hath offended by it.

He knoweth that God ſpeaketh peace unto his people, and to his Saints: but it is on condition, they return not again to folly ssPſal. 85.5Ps 85:5. He that looks upon ſin as folly, will not eaſily be reconciled to it, after once he hath found the fooliſhneſſe of it, and ſent it packing: eſpecially, if he hath ſmarted for it. He then ſaith unto God as Ezra; after all that is come upon us for our evil deeds, and for our great treſpaſſe. —Should we again break thy commandment, — Wouldeſt thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping ttEzr. 9.13, 14Ezra 9:13Ezra 9:14? He remembreth the charge given by his Lord both to the cripple at the pool of Betheſda, p. 408and to the woman taken in adultery, Go, and ſin no more uuJohn 5.14 John 8.11 Auguſt.John 5:14John 8:11. For, that is true repentance, Sic plangere commiſſa, ut non committas plangenda, ſo to bewail ſins committed, as no more to commit them: ſo to repent, as to make no more work for repentance.

Thus, this hypocrite parteth with ſin, as Michal, Davids wife let him down through a window, where at the preſent, he fled and eſcaped from Saul ww1 Sam. 19.121 Sam 19:12; but, in hope to enjoy him again; the true Chriſtian, parteth with ſinne, as Amnon with Tamar, putting her out from him, and bolting the door after her, never to admit her any morexx2 Sam. 13.172 Sam 13:17: the one deales by his luſt, as David by Abſalom, baniſhed for killing Amnon for that wickedneſſe with Tamar, fetching him home again yy2 Sam. 14.212 Sam 14:21; the other deales with his ſin as the two women did with the Ephah filled with wickedneſſe, carrying it into the land of Shinar, there to ſet it upon her own baſe for everzzZech. 5.11Zech 5:11.

Character 42 This hypocrite repenteth for advantage.

The ſixth End aimed at.Not for advantage to his ſoule, but for more carnal ends. He little mindes God, or eternity. He that is all for hereafter as to the act of repentance, is all for the preſent, as to the end of his repenting: and were it not this, it ſhould be long enough ere he repent. It may be truly ſaid unto him, as once God anſwered the Prieſts, and the reſt of the Jewes returned from Babylon, (that had for ſeventy yeares kept foure ſeveral Faſts every yeare, during the captivity, two of which they were now willing to lay aſide) when ye faſted and mourned in the fifth and ſeventh monethmonth, even thoſe ſeventy yeares, did ye at all fast unto me, even unto me? And when ye did eat, and when ye did drink, (that is, in their ſolemn feaſts, before the captivity) did ye not eat for your ſelves, and drink for your ſelves aaZech. 7.5, 6Zech 7:5Zech 7:6? Did ye minde my glory, or your own bellies? So this hypocrite is intent only upon worldly advantage, nothing for heaven in all his ſeeming repentance.

Thus ſhall ye have ſome Popiſh ſhaveling, or perhaps Jeſuit, diſcontented with his condition, miſſing ſome preferment that he expected, or too much ſtraitned in the purſuit of his luſts by the ſtrict rules of his Society, or perhaps caſt out, or at leaſt in danger thereof, he flies over-ſea, becomes a great Convert, railes at the Pope and Popery, recanteth his errours, makes great ſhew of much grie… for his folly in ſuffering himſelf to be ſo deluded and abuſed: but he will make his repentance as publick and pompous as he can, and deſires to come immediately from the Stewes of Popery to the Pulpit in Pauls Croſſe, or other eminent place, that all may take notice of him for a famous Convert, and that the State may prefer him: yet, hath his heart as carnal and corrupt, as before: and, if his covetous or ambitious humour be not ſatisfied, he can as eaſily fall back, as he came on.

So, ſome others no leſſe careful to turn away, or remove ſome preſent, or imminent plague, make a great ſhew of repenting, when they do nothing but complement with God for their own ends, As Pharaoh, confeſſing, the Lord is righteous, and I and my people are wicked bbExod. 9.27Exod 9:27, but the buſineſſe was only to get rid of a plague, not of his ſin which he ſeemes to bewaile; Entreat the Lord (for it is enough) that, there be no more mighty thundrings and hail ccVer. 28. And for the ſame end Ahab complementeddd1 King. 21.271 Kgs 21:27 with God in ſtead of repenting, and God kept correſpondence with him ſo far as he went in Gods way in his outward garbe and behavioureeVer. 29. He gave him reprive of his puniſhment, which was all Ahab ſought; but not a pardon of ſin, which Ahab never repented of.

Differ.Contrarily, the true Christian repenteth, as lamenting after the Lord.

Thus, this hypocrite is like thoſe Prieſts of old, that would not ſhut a door in Gods houſe, nor kindle a fire on his Altar for nought ffMal. 1.10Mal 1:10, for he will not repent, except he may gain by it; the true Chriſtian is like thoſe penitents at Epheſus, who having formerly uſed curious Arts by which they got much wealth, brought their books together, and burnt them before all men, the price of them being no leſſe than 50000. pieces of ſilver ggActs 19.19Acts 19:19. He will repent, although to his loſſe in outward things: the one makes a market of repentance, to get wealth; the other p. 409makes it an hoſpital, to be healed of his ſpiritual wounds.

Although his end in repenting, in regard of the event to himſelf be ſalvation: yet his chief aim is to be ſorrowful on Gods behalf as a ſufferer in his honour, more than on his own who have deſerved to be damned. Though he deſire peace with all creatures as a bleſſing to be deſiredggJob 5.23Job 5:23, yet his main aim is to be at peace with God through our Lord Jeſus Chriſt. He is not unwilling or negligent to lay hold upon any advantage or benefit that God is pleaſed to promiſe or caſt in upon true penitents; yet advantage was never the firſt, or chief wheel that firſt moved him to come in unto God.

He that ſheds moſt tears after pardon pronounced, muſt needs have ſomewhat in his eye above puniſhment. Therefore, if he have offended by drunkenneſſe or uncleanneſſe, he mourneth more, and hateth it more, after the Lord hath taken away his ſin: which ſhewes that he hateth ſin, not ſo much becauſe his body is weakned, as becauſe God was wronged thereby. For this he would, if it were poſſible, that he ſhould go to hell, and be capable of repenting, even there he would repent more that he had ſinned againſt God, than that he brought this doom upon himſelfe.