Evangelical repentance unto salvation not to be repented of upon 2 Cor. 7, 10 ; and as most seasonable, Short considerations on that great context Hebr. 12, 26, "Yet once more I shake not only Earth, &c." : upon the solemn occasion of the late dreadful earthquake in Jamaica and the later monitory motion of the earth in London, and other parts of the nation and beyond the sea ; whereunto is adjoined a discourse on death-bed repentance, on Luc. 22, 39 / by T. Beverly.

A Discourse upon Evangelical Re∣pentance to Salvation, not to be Repented of, and the Godly Sor∣row working it.

2 Cor. 7.10. For Godly Sorrow worketh Repentance to Salvation not to be Repented of, but the Sorrow of the World worketh Death.

THERE is no more Universal Notion in the Soul of Man in those Things, wherein he hath to do with God, or even with Man, or with Himself, then to Repent; that is, to be sorry for what he hath done Amiss, and wherein he hath Offended: and to Resolve, and Promise to Amend, and to do the Evil he hath done, no more; It is fitted as a great Instrument of Reconciliation, and a second state of Innocency; a Reserve after the Ruin and Shipwrack of our First Innocency, a Remedy, a Reparation after, the first Advantages of doing well, are lost; And it is the infinite Grace of God in a

Mediator, that there is such a Notion in the World; It preserves it from being a Hell in regard either of the extremity, and utmost Rages of Wickedness; or of the Horrors, and Fury of Despair. It is the infinite Grace of God in a Redeemer, That there is a Place of Repentance, as the Apostle calls it, Heb. 12. that is, place, and room for it in mans Heart, and that there is place for it in the Acceptance of God; that God does not scorn, and utterly reject it, against him, that hath once sinned; That he is not inexorable, and not to be intreated concerning it; For how woful, and even Hellishly Miserable would man be without it? That the Nature of Man is inclin'd to offer, and accept such Repen∣tance, one towards another, and so, that there are mutual Forgivenesses among men, and not unap∣peasable hatreds; and that there is in a mans own Conscience a preparedness to acquiesce, to be satis∣fied, to Rest, and to be Appeased upon finding in the Soul, and Action, a sorrow for sin, and Refor∣mation from it: All this keeps the World from be∣ing absolutely Hell.

For Sorrow, Dislike, Trouble, Remorse, for what a Man hath done evil, move a man to review, to acknowledgment, to bewailing, to confession, to change, and reformation, to a new course of Life, and Action.

Seeing then Man is such a fallen, such a Peccant, and offending Nature; it is infinite grace in God, that there is such a Notion, such Action in mans Soul, as Repentance; and that there is not an utter irreconcilableness, an unpardonableness after Offense committed: neither in Heaven nor on Earth; not in the Court of Heaven, nor in the Court of Human

Nature one towards another; nor in the Court of a mans Conscience within himself. If it were not so, every sin would be like the Blasphemy against the Holy Spirit, Matt. 12. Unpardonable; and be∣cause Unpardonable, Impenitable, or not to be Re∣pented of; and that not only in this World, but in that which is to come; the World would become a Theater of sin, and damnation; even a Hell, without any Chancery, any Appeal to Grace, to Mercy; or Relenting of Repentance from the hopes of Mercy, the reverence and awes of Goodness, and Forgive∣ness.

Now that which lies loose and scattered, or dis∣seminated, sown through the whole human Creati∣on; That, the word of God, especially in the Gos∣pel, in the New Testament; that the Spirit of God hath collected into a more full, and solemn Doct∣rine, and open'd the Foundation, and laid bare, and in view the root, or the great place of it; How it hath room, and reception; what are the Sources, springs of Efficacy, from which it Rises: even in the Sacrifice, Blood, and Redemption of Christ; and the mighly Efficacy, and Grace of the Divine Spirit; what is that godly sorrow, which is given by God, as the Elaboratory or the Instrument of God for the Operation of it; what are the Laws and Rules of it; the true form and constitution of it; what are the motives, and inward considerations mooving to it; what are the signs, and evidences of its Truth; what is the proper time, and space for it; It resolves the Scruples or Cases of Con∣science, that may arise in the Soul of Man concern∣ing it; it shews the great Fruit, certain Benefit, and Advantage of it.

And all these are either most innately residing or some way reducible to this great, and excellent Context of the Apostle; in which regard I have chosen it, and shall endeavour to bring Light ac∣cordingly to it; and according to these heads, I will by the grace of God endeavour to Discourse it.

1. In regard it is Repentance to Salvation, and that Salvation is no other, but in Christ alone, Acts 4.12. it plainly shews, That the whole Redemption and Salvation of Christ, is the proper Basis, and Foun∣dation of it; the whole Area, Court, Space and most proper place of it; and that the whole Notion and Spirit of it, as any way Commensurate to, or extended upon the whole human Nature, hath its Rise, and Original; flows from some Communicati∣on to the human Nature from Jesus Christ, the Re∣deemer; and that yet the word of God and his Gospel only Reveals it fully and genuinely; and his spirit is the supreme Operator of it.

2. Here is plainly laid down to us the Elabora∣tory, or Instrument God hath prepared in infinite Wisdom, and Grace, and inlay'd the Soul with, in order to Repentance. First, as it is a Natural Af∣fection subservient to it; and then as it is Sanctified by God to so great an end. Godly sorrow, or sorrow after, and according to God worketh down Repentance, or brings it forth; a sorrow opposed to the sorrow of the World, that worketh Death.

3. In that it is, 1. Repentance to Salvation, ef∣fectual to it.

2. Repentance not to be Repented of.

1. Not as a false counterfeit Repentance to be Repented of.

2. Always to be carried on, and promoted; and not recall'••, repeal'd, or revers'd, but confirm'd by progressive, repeated Acts, and renewed after Falls.

3. In that it is, to, or lays hold of Salvaetion.

4. In that it rises not from an earthly spring, or any sorrow, not after God.

In all these Regards, it yeilds just reason to Dis∣course the true Laws, and Rules; the Frame, and true constitution; the motives, means and conside∣rations for; the signs, and evidences of sincere Re∣pentance.

4. The admirable Fruit and Benefit of it is most visibly, and illustriously set forth before us in those words, It is Repentance to Salvation, not to be repented of.

1. It is to Salvation; It is a great and certain se∣curity against Ruin, Damnation, Perishing for ever.

2. It shall not only be a security from Damnati∣on, but an assurance of a state of Life, Glory, Blessedness.

3. There shall never be the least cause to Repent, to look back with Sorrow, or Regret, that we have Repented. For we shall find, we have lost no good, we have run upon no evil, in having Repented.

4. It shall give us Reason of everlasting Joy, Rejoycing, Triumph, Blessing and Adoring God in Christ, we have so by his grace Repented to Sal∣vation.

5. I will Reduce to the Doctrin of Repentance the s••ruples, and Cases of Conscience that may arise concerning either the true Doctrinal State of it, or the grace of, or practise it self of repentance,

These are the heads, I Propose by Divine Grace, and Assistance, to Discourse the Doctrin, and grace of Repentance upon; but I find it is in the first place necessary to give some short descriptions of the thing, Repentance, according to the very impor∣tance of the word; and of the General Importance, and Nature of the Notion, or the thing it self.

The words us'd by the Spirit of God in the Old Testament, are either that strict word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word that also signifies Consolating a mans self; shewing, after sin, and offense reflected upon, viz. with G••ief, and Trouble supposed; the greatest con∣solation is recovery of a mans self by Repentance: Or else, it is a word, that signifies Turning from what a man has b••en Turn'd and Posited, and set himself ••o before. On this Account we meet so often with the words of Turning in the Old Testament, and being Converted, and Turning in the New.

The most proper and strict words in the New Testament, are either an After Care, a Reflection with sorrow, and sollicitousness upon what a man hath done, with Trouble, He did so; and a care, a caution not to do so any more for the time to come; or an after-mind, an after-wit, an after un∣derstanding, a transmentation, a new Mind, a new Heart and Spirit.

To speak of it therefore in the general; Repen∣tance is given by God, as a mighty Spiritual Instru∣ment, or Engine in the hand of his Grace, in the Arm of God made Bare, by which the sinful Na∣ture, in every true Penitent, is unhing'd, uncen∣ter'd from sin, and corruption. It is a return of the Soul home to it self, after a Spiritual Phrensy, and Madness; The Prodigal is said to come to him∣self:

It is a return to its Fathers House, after a long bewildred State; This my Son was lost, and is found. But beyond all this, it is a Spiritual Resurrection, a return from Death to Life; This my Son was Dead, and is A Live, Luke 15.

And indeed, as there is no notion of Scripure, that is more suited to express the corrupt Nature of Man, than Death; so the first Threat Ran, In the day thou eatest thereof,* 1.1 thou shalt dye the Deatb. Death hy sin passed upon all. Dead in Trespasses,* 1.2 and sins. Ʋniversal Death. And so in the Levitical Law, there was no greater uncleanness than the Touch of a Dead Body. Accordingly when the Apostle, Heb. 6. names Repen∣tance among the grand Fundamentals, or, Principles of the Doctrin of Christ, He calls it Repentance from Dead Works, or Re-enstating the Soul in Life after sin, or Works, as Unclean, and Loa••hsome, as a Dead Body removed from the sight of the Living. Or as a Dead Body was in the Eye of God under the Levitical Law.

This is the general Notion of Repentance; but it may be further Explain'd in these three Particu∣lars, and yet in a general way.

1. Repentance is an inward, sincere, habitual Change of the Heart, and of the design, and pur∣pose; and so of the outward Action, and Course of Life, and Conduct of a mans ways; arising from an utter dislike of his, former Counsel, Purpose and Design, and the course of Conversation, Life, and Action proceeding from it; so that it becomes wholly New: This is the generel Nature of Re∣pentance,

as it looks to the government of a mans self, and of his Actions: Now this in Scripture, and Evangelical Repentance is the change from sin to Holiness, from a worldly state, and conversation to an Heavenly; and from the Creature, to God, and to Christ; an utter dislike of, and trouble at the former Regiment, and steerage of a mans course, so as utterly to forsake it; and with sorrow, shame, and astonishment, to say to his sinful ways, so con∣trary to the Rules of Holiness, Righteousness, and Purity, Get ye hence, and what have I to do any more with you? I will now guide my self by the word of my God, and hate every false way, Psal. 119. This is that, o•• which Scripture is full every where; the through amending she ways, and doings, which were not good; the wicked man forsaketh his way, and the unrighteous man his thoughts, and returns to the Lord;* 1.3 Christ blesses in Turning us every one from our Iniquities. Cleanse your Hands, you sinners; and Purify your Hearts, you double minded. What profit had you in these things, where∣of you are now ashamed? For the end of those things is Death;* 1.4 such were some of you. But now ye are washed. &c.

2. Repentance, as it looks to an offended Person, is full of sorrow, that it hath offended; moves ear∣nestly to Pardon, and Reconciliation; and is rea∣dy to make use of any powerful Mediator, in order to Reconciliation; and desires ever after to please, and to offend no more; and herein the Affections are all mov'd according to the degrees of obligation. Now in Scripture and Gospel Repentance, the of∣fending

person, the sinner, hath ••o do with God, the offended person, in ••••d through Christ; and so bewails offence, and moves earnestly to Pardon, and Reconciliation with G••d by the Mediation of Christ, and with Christ ••or his own Names sake. I beseech thee, O Lord! Take away the Iniquity of thy Servant.* 1.5 ••ake away all Iniquities: Receive us g••aciously.

And here also ••••ises an ingenuous sorrow, shame, and confusion, ••hat we have offended a God so Good, so Holy, so Wise so Tender, and Compas∣sionate a Father, and despis'd so gracious and oblig∣ing a Redeemer. David's Heart sm••te him; and he said to the Lord, I have sinned in that I have done; I have done very foolishly, 2 Sam. 24.10. I was a∣shamed, yea, even confounded. I smote on my thigh,* 1.6 becaus•• I did bear the Re∣proach of my youth. We are ashamed, and blush to lift up our Faces. They shall under a spirit of Grace, and melt∣ing sense of God,* 1.7 look upon him whom they have peirced, and mourn. It is meet to be said to God, If I have offend∣ed, I will do so no more. Oh foolish peo∣ple, and unwise, do you ihus requite the Lord our God. This is a faithful saying and worthy of all Acceptation; that Je∣sus Christ came into the World to save sinners, of whom I am chief. The deep and duly Affecting conside∣ration of God, and of Christ, the infinite excel∣lency of their Nature, their so great Benefactions and loving kindness towards us; and that God pro∣fesses, He is Grieved, Vexed, Provoked, pressed with our sins, as a Cart with sheaves; wearied, made to

serve; that he cries out, as one that would move compassion; Oh! do not that abominable thing that I hate; These so enkindle all the Affections of shame, sorrow, gratitude, holy desire, zeal, revenge upon our selves, that there is such a change wrought, as is always found in true Repentance.

3. In Repentance in general, there is found, as motives and perswasives of it; self-preservation; a desire of happiness, and an avoidance of, and fly∣ing from misery; Men, dearly, as we say, Repent it, when the folly of their own ways is seen in the bitter Fruits; the loss of their Health, loss of Estate,* 1.8 loss of Friends, of Re∣putation, and of all Enjoyment; and when they see all manner of distress,* 1.9 anguish, and misery, come upon them; then they mourn at the last, when they see all consumed, and say, How have we hated Instruction, and despised Reproof! Thus in Scripture, and Evangelical Repentance; there is a fear of Hell, and an Eternity of Misery; A cutting off the right hand, and Foot, a pulling out the right Eye, when any of them are understood in Repen∣tance, to have offended, and to continue to offend; under the sense; It is better to enter into Life, blind, halt, than having two Hands, Eyes, Feet: maimed, rather than to be cast into Hell whole; where their Worm dyeth not, and their Fire is not quenched. There is a seeking Honour, Glory and immortality, By ingaging in Repentance into a patient continuance in well doing; on the other side tribulation, and anguish, indignation, and wrath, vehemently Agitate the Spirit, and Thoughts, against a continued course of doing evil. What shall it profit a Man if he gain the whole World,

and loose his own Soul; or what shall a man give in ex∣change for his Soul? I say unto you, my Freinds, fear not them that Kill the Body, and have no more that they can do; but I will forewarn you, whom you shall fear, fear him, who after hath killed, hath power to cast into Hell, yea, I say unto you, fear him: Oh! that they were wise, that they understood this, that they would consider their latter end: I say unto you, repent, else you shall likewise perish; who hath forewarned you to fly from the wrath to come; God hath commanded all men every where to Repent; because he hath ap∣pointed a day, in which he will Judg the World: Re∣pentance unto Life: Repent, and turn your selves, that Iniquity may not be your ruin; Repent, and be Converted, that your sins may be blotted out, when the times of Re∣freshing shall come forth from the presence of the Lord; Repent, for the Kingdom of Heaven is at hand. Thus Scripture having these two handles of the Soul, Fear of Evil, and desire of happiness, mightily moves it to Repentance by them; it holds these two great Globes, the World of Happiness, and the World of Misery, both present, and to come; and so with a Scepter so Potent, it sways the Spirits of Men; as the Divine Spirit, that dwells in it, plea∣ses.

I have thus far given the Nature of Repentance in general, that it may be the better understood, what we are now to Discourse: I begin therefore with the first Head: that Repentance, which is so Com∣municated to the very inward sense of mankind, springs from, and hath its whole place in the Re∣demption of Christ. The Apostle speaks of Esau, that he found no place for Repentance; there is a pro∣per

place for Repentance. And this, I say, is the Re∣demption of Christ, that hath laid the Basis, the Foundation of Repentance; that hath spread over Human Nature, the notion and sense of Repentance. And where it is truly wrought, the Spirit of Christ takes it from Christ, and gives it to the Soul, and it is accepted only in, and through Christ.

It is therefore to be understood, that there had no Place been Found for Repentance, had it not been for the undertaking of Christ; For Repen∣tance being a rational Act, it must have a Rational Foundation, and Encouragement. If there were then no Mercy, no Forgiveness, no Salvation; there could be no Repentance but that of fruitless sorrow, horror, and despair: the Repentance of wailing and Gnashing the Teeth: that is, the Repentance that is in Hell, a Repentance without being chang'd or made better. Seeing then Salvation, Forgiveness, Mercy are all bound up in the Name of Christ; For they are no where else; the Redemption of Christ is the only foundation of Repentance, such a Repentance as hath in it a change from sin to Holiness: David gives us this great Instruction, Psal. 130. There is forgiveness with thee, that thou maist be feared; that thou maiest be feared with the Awes, with the Re∣verences of Repentance, there is Forgiveness with thee; there had been no place for such Fear of thee, if thou hadst been so extreme to mark what is done a∣miss, as that there had been no Forgveness with thee.

And this is most evident also in that Doctrin of the Apostle before mentioned, concerning the Re∣pentance in the case of Esau: When he had despis∣ed and sold his Birth-right, and would after Inherit

the Blessing, he was Rejected, or Reprobated from it; and he found no place of Repentance, tho he sought it, that is, the blessing carefully with Tears; Heb. 12.17. He found no Place of Repentance, because he was re∣jected. Whether we understand it of Isaack's, or of Esau's Repentance, it is much at one: If we un∣derstand it of Esau's Repentance, finding no place in himself; so it hath this sense; That Repentance flies into Despair, if it be not accepted, when we tender it: Or if we understand it of Isaac not Re∣penting, when Esau wept to procure it, but still fixed the blessing on Jacob, it is still the same thing; for if God did not please to accept our Repentance, or himself, to Repent in a sense worthy of him; our Repentance would be to no more purpose, than Esau's Tears, or than the weeping in Hell; we should be Rejected, and Reprobated in our Repentance.

The Law, that says, cursed is every one that hath not continued in all things, to do them, Gal. 3. and Do this in the first Act, and Live, leaves no room for Re∣pentance; but the bringing in a better hope even pardon of Sin, Attonement, and Reconciliarion in the Blood of Christ, does, by this we draw nigh to God in Repentance,* 1.10 and are not Re∣jected but Accepted.

Here then there is Rational Foundation, and Encouragement for Repentance; because it shall not be thrown upon, and into Despair; there is Hope concerning this thing in the Gospel; let us therefore by Repentance press home, and return to God in Christ.

2. Again, Repentance is the gift of God, a Grace given by him; If God, peradventure, will give Re∣pentance, and, then hath God granted unto the Gentiles

Repentance unto Life; Christ is a Prince and Saviour raised up by God to give Repentance,* 1.11 and Remission of Sins. So Repentance is a Gift or a Grace; It cannot be Educed, it cannot be drawn out by an•• Powers of Nature; It is not of Man, or of the Will of Man, It is not of Bloods: It is not by Derivation, or Descent from Adam; It does not run in the Chan∣nel of Human Blood. God therefore does not give such Grace in Vain; but when he hath settled a Fund of Pardon, Reconcilement, and Salvation: He first settled that; else Repentance had been in Vain, as the Eye would have been, if God had not first made Light; Light is alone in Christ: He does not give Grace that shall be to no purpose, he gives no man the Repentance he will not Accept and Par∣don upon: He does not expose his own Grace to Damnation, or to the Flames of Hell; nor does he give any Grace, but in the Mediator, in the Redeem∣er: So the Redemption of Christ must needs be the Foundation of Repentance; there had never been else the Notion the possibility of Repentance; there had never been the sound, or report of it heard in the World.

This then being the Foundation, let us take the true degrees of the state of Repentance in two Po∣sitions.

Posit. 1. God hath wri••ten in the very Heart of Man the excellency of this Grace, ••nd Duty of Re∣pentance; tha•• it is not far from him, that he should go up into Heaven,* 1.12 or down into the Deep, or beyond the Sea for it; It is in his Heart: So the Knowledg of it is

very near him: God hath also put a Tenderness, towards it, a Flexibleness, he hath made the Soul of Man, the Conscience, and Affections plyable to it: And this, we shall see, is from the Mediator.

I confess, this may seem hard to be understood; seeing Repentance is fitted and prepared for a sin∣ful fallen Creature: Now in that man was at first Created upright, and perfect, and good; and what was written in mans Heart, was written there in his Creation; what place could there be for Re∣pentance? Adam was so righteous a person he could need no Repentance, why then should repentance be written in his Heart?

And yet notwithstanding, we find by experi∣ence, and universal Observation; It is a notion very intimate to every mans Soul, and even in∣dear'd to his Thoughts: Every man seems to be glad, there is such a notion, such an Idea in his Soul; and they that hear of it, and know it from Scripture, acknowledg immediately the goodness and reasonableness of it, and rejoyce in it: And tho a man do not fall down right upon the Practise of it, yet he is pleased with the promise to him∣self, he will at some time repent, and reform, and grow better; and there is proportionably a general Faith, Repentance will be accepted, and the repent∣ing Offender Pardoned. If men are told, they must of necessity change, repent and reform from their sinful courses: If they are perswaded to become o∣ther men, they are not so apt to be Angry, but rather say,* 1.13 They will take a convenient time for it; tho Temptati∣on carry them away, yet they heartily Embrace the thing it self, as to the assent, and submission,

and acknowledgment, that it ought to be so. Men are convinc'd, that while they defer to enter into the Practise, that yet they ought to repent.

This I assert is through the Grace of the Redeem∣er; I would therefore endeavour to find out, how this notion of repentance comes to be so very inti∣mate and connatural to mans Soul; and with such a Engraven, Engrafted Hope, and belief of Pardon upon it? How it comes to pass, that the demands of Natural Conscience do so wonderfully lead to Repentance; and are like those of Natural Justice, and common Honesty; of Soberness, and Temper∣ance, of Truth, Mercy, and Compassion, or what∣ever is accepted in the World as morally good and excellent; and even as the deep impressions of natural Religion, sense of God, and obedience to him? All these give an honour ••o Repentance, exert and urge the Soul to it. By the same senti∣ments of Soul, we allow the one, we allow the other also: If the remains of natural Conscience call a man out to the one, they summon him to the other also: And yet all this, I affirm, is from the Grace of the Redeemer. And this I would make out by two things.

1. The Lord Jesus Christ, the one Mediator, be∣tween the one God, and man; who is the Light that Lighteth every Man that commeth into the World,* 1.14 hath natural Conscience under his hand, and uphold∣eth all things, ••ven as Redeemer, by the word of his Power: He th••n bears up that Law of Holiness, engraven on mans Heart in Creation; he holds up that rational Moral Frame; he keeps that

Light, that Candle or Taper of God in mans Spirit, that it may not be a Lamp put out in obscure Darkness; Through him therefore, there are remains of that excellent Image, wherein Man was first Created; even in that Knowledg, Righteousness, and true Holi∣ness; so that Man does not sink, either into that blackness of darkness, an utter Ignorance of God, and insensibleness of him; or into an extreme ha∣tred, and enmity to God, and all Goodness, as damned Spirits do: Here is the great Efficacy of the Mediator, that he shores up, and staies this Law of Original Goodness and Holiness in Mans Heart, that it does not slide utterly away, nor sink.

2. Through the Redeemer, there is yet so graci∣ous an Administration of the Government of the World; the Vengeance of God, his just Indignati∣on and Fury against a sinful World, and against particular Sinners, is restrained; God Refrains him∣self in, and through Christ; and does not speedily execute Judgment: He Exercises an ad∣mirable Patience and long Suffering,* 1.15 and loving Kindness in the Earth. The Earth is full of his Goodness in the midst of much Pro∣vocation;* 1.16 It is of his tender Mercy we are not Consumed, and because his Compassions fail not. I am the Lord, I change not; therefore you the Children of Men are not Consumed: The Lord is gracious, merciful, long-suffering, slow to wrath,* 1.17 and of great mercy; And all this is very Visible, every Man may see it,* 1.18 Man may behold it afar off. The Hea∣ven and the Earth, the Sun and the Moon, and the Stars Proclaim it; every motion of Nature within

and without us,* 1.19 tell us, that his mercy endureth for ever.

Now these two laid together, explain to us how Repentance is through the Grace of the Mediator, written: even as all natural Religion, and Morality in the very Heart of Man, and discernable by that Light: For when the first Commands and Emoti∣ons of Natural Conscience are to do the things that are Holy, and Righteous, and Good; and we find, that tho we have violated and perverted the thing that is right; yet we retain a love to those Laws of Eternal Righteousness and Goodness; we have not lost all sense of them, of desire of likeness to, and a∣greement with them; thus we find a sorrow in and trouble within us, that we have offended; and that the wrath and justice of the supreme Ruler, and Governor, and Judg of all the World is not so sud∣den and immediate in his Revenges upon us; but that we have space and time for return to God, and to Holiness: There is by the very same Authority of natural Conscience, that requir'd Holiness in our first Acts, and thereby to please God: a close obli∣gation to return to him by Repentance, and to a∣mend what we have done of evil against him, and to beseech Pardon and Reconciliation with offended Justice: Now when on the other side, the Patience and long-suffering of God gives encouragement, and even Assurance, he will accept Repentance by his giving scope, space and opportunity for it: Here is great ground for Repentance: For the Soul and Mind of Man finding still in it self that Primitive Love to, reverential sense of Righteousness, and that it cannot bid defiance to it, as lost Spirits do, there imme∣diately rises in it an earnest endeavour to Self-re∣stitution,

to restore, and recover ones self by Repen∣tance; thus that Light given to a Man in his first Creation, and the state of Innocency (the grace of Christ sustaining it by an Universal Grace to human nature) does not loose it self by sin; but as it points and directs it self, first to H••liness without sinning or falling from it; so it now points and directs it self to Repentance, when it hath fallen by Iniquity; and, as first, it mooves it self to the Favour of God by not offending, or sinning against him; so after sin finding him not presently executing wrath, and taking vengeance, it beseeches him to Receive it. Graciously,* 1.20 and to take away its Iniquities, that may not Die: For that God is a most good, and gracious, and merciful Being in himself is a clear principle in the Law of Natural Religion; even where ever God hath not awaken'd that Na∣tural Conscience, to find it self in the Chains of everlasting Displeasure, as the Devils and Damned are; against whom he hath in Anger shut up for ever his Tender Mercies; when therefore a man finds, notwithstanding the so great degeneracy, and bold∣ness in sin, that every where Testify to our very Faces, and that we so well know; yet that God leaves not himself without so great Witness of his goodness,* 1.21 giving fruit∣ful Times and seasons; filling mens Hearts with Food and Gladness; and that in Rela∣tion to himself in particular, he hath spared, and forborn, it draws out Natural Conscience to return to him by Repentance; For the riches of Goodness, the long Suffering and Forbearance of God lead to Repentance, Rom. 2.4.

Thus the King of Nineveh by Natural Light rea∣son'd, even when God had positively declared, Yet forty Dayr, and Nineveh shall be destroyed: Sure∣ly in that there are forty Days allowed, they are allowed as a Quarantine, as a time of Trial and Probation whether they would Repent, or not; else why not presently Destroyed? Why forty Days delay, if there were not Hope of Pardon in such a Repentance; so they humbled themselves in that extraordinary manner, and turned to God by Re∣pentance; and God saw it and Repented of the evil, ••e bad said, he would do unto them, and he did it not. Jonah 3.5. &c.

How much more have the generality of Man∣kind, against whom no such positive Denounci∣ation hath gone forth from God, and to whom the time of Patience is not so limitted and de∣fin'd: How great reason have they to look upon the time of God's forbearance, as a most gracious Call, and Opportunity, and space for Repentance.

Thus we see Repentance, in some light and sense concerning it, runs through the whole World, so that the very Heathen, who have not had, nor so much as heard, many of them of Scripture, yet have great sense of some way of expiating sin, and turning from evil; and the very seeing, God hath made Repentance and Forgiveness a most necessary and useful expedient of mutual Conversation of Men one with another; without which Human So∣ciety could not support it self; it shews very plainly there is a Mediator between God and Man, a Re∣demer of lost Man▪ that hath for the great pur∣poses of his Redemption inlay'd the Soul of Man with the intimate and inward notices of Repen∣tance;

and that men shew the work of it written in thei•• Hearts, and that their Consciences accordingly, either Accuse, or Excuse; to allude to Rom. c. 2.14, 15. and hath given assurance from Providence, and the manner of God's Government of the World; That Repentance shall be accepted, and therefore hath given the same motions of Natural Conscience to Repentance, when a man hath sinned, as to Holiness and Righteousness before sin; and hath manifested them, both alike, within man, and hath shewed it to them; and by the visible things of Human Pre∣servation hath made clearly known the eternal Good∣ness and Mercy, that pardons sin through the Re∣deemer, to allude again to Rom. 1.20.

Thus we read in the Book of Joh, a Book treat∣ing much of Natural Religion; assisted by such mea∣sures of Divine Revelation concerning Christ, as God had vouchsafed to Job and to his Friends; very high expressions on this great point, c. 33.27. God looketh upon man, and if any say, I have sinned, and perverted, that which is right, and it profited me not; he will deliver his Soul from going down into the Pit, for he will say, I have found a ransom for him, and his life shall see the Light. A man, any of mankind have just reason to say thus, have great occasion to say so; I have sinned, and perverted that which is right, and do find, it hath not Profit∣ed. It is very near to any man to say so; and if this take place in them, and they do from their Hearts say so, and ratify it by Action; God looks upon them, he beholds them with Acceptance, he Deli∣vers through the great Ransom, Jesus Christ, &c. It is repentance to Salvation; so c. 34.31, 32. surely it is meet to be said to God, I have born Chastise∣ment;

I will not offend any more; That which I see not, teach thou me; If I have done Iniquity, I will do no more. Even according to the sense of Natural Religion, and natural Cnnscience, It is meet to be so said to God; All this is meet to be done. This is even the Discipline of Natural Conscience, as God is said to open the Ear to Discipline, and to seal In∣struction, c. 33, 16. c. 36.10.

This is that earnest motion of Natural Conscience; to take fast hold of Repentance, to return all it can, after it hath lost its Inocency, Purity and ••erfection, of Righteousness and Obedience; even as it should have mov'd, first powerfully and effectually against sin, and to good: and the same motion of Natural Conscience, that is to the one, is to the other also; when it is stirr'd up by further G••ace from the Spi∣rit of God; and there are generally such motions as argue this work in the Heart, when the Consci∣ence is not depriv'd of sense, Feeling, Vigor, not twice Dead, pull'd up by the roots, deliver'd up to a reprobate sense; and when God hath given so great, and gracious Aussrance, that Repentance shall find Pl••ce for it self; That this state is not Hell, either in regard of the height of Wicked∣ness or unpardonableness; it is an easy and very Intelligible Declination of Conscience from the Azimuth, the highest point of Innocency to the next point Repentance: which by the righteous∣ness and obedience of the Redeemer shall transcend the very first heighth; But that indeed is known by Revelation, and not by Natural Light: But take Repentance, as it is the necessary reserve after sin, and that God hath provided it a Place; so it is near, and even next to Natural Conscience.

Posit. 2. The second position I lay down con∣cerning Repentance, and that gives the truest de∣gree of its Elevation through the Redeemer, is; That the word of God in the Old and New Testa∣ment gives the clearest and fullest knowledg of Repentance, and of the Divine Spring of it; the grace of God in Christ, and the blessed operation of the Holy Spirit through his Redemption: Re∣pentance therefore is found to be one of the prin∣cipal Doctrines of Scripture, whein it is conveyed unto us under all the variety, and complex of Notions, that can express so great a point to us, viz. remembring, bethinking, turning, converting, renewing, amending, searching and Trying our ways, turning to the Lord, bringing forth fruits meet for Repentance. The Rev••lation of the word of God beyond all expres∣sion excells Natural Knowledg concerning it: It opens to us the great Prince, the Redeemer and Me∣diator; who gives it a place, a possibility; he is the Prince, whom God hath raised up to make this supreme Donation,* 1.22 re∣pentance, and forgiveness of Sins, and blesses in turning us away from every one of our Iniquities: Scripture opens to us that great and blessed Spring, ••••d ••fficient of it, viz. the true grace of God; and the blessed Spirit is the effici∣ent of it; It lays before us the great motives of it, the sense of the favor and goodness of God who will have mercy,* 1.23 and a∣bundantly Pardon; seal'd to us by so great an Attonement, as the Blood of Jesus speaking better things than the Blood of Abel; and on the other side, a dread of him, who is a consuming fire; the living G••d, into

whose hands in his wrath and displeasure, It is a dreadful thing to fall; the wrath that is to come,* 1.24 and ever to come; it gives us all the qualifications of it, Repentance with the whole Heart, turning from all our evil ways, and all the evil in our evil ways; it moves us with all manner of Applications, that may stir us up to it; commands, exhortations, counsels, Threats; it never leaves speaking,* 1.25 and crying out to us, Re∣pent; it says to us, Repent, and turn your selves;* 1.26 so Iniquity shall not be your Ruin: It preaches, Repent, for the Kingdom of Heaven is at hand;* 1.27 it even weeps over us, that we would do it;* 1.28 Turn you, turn you, for why will ye Die? It weeps, when we have not known, even we, in our day the things of our peace; It offers it as the only remedy against Eternal Mise∣ry; Repentance is advised expresly to five of the seven Churches, Revel. c. 2. c. 3. to shew the univer∣sality and necessity of its use: It is one of the great principles of the Doctrine of Christ, Heb. 6.1. and thus Repentance is the most Native, Domestick Doctrin of the Word of God, and of the Gospel of Jesus Christ; so that what is found in the Light of Nature, serves to these lower purposes only:

1. It serves to the purpose of Human Order, Go∣vernment, and preservation of the World from falling into a perfect Hell; for were there not some sentiments of God, of his Mercy, and readi∣ness to forgive, tending to make men better; were there not a sense of the goodness of Righteous∣ness, Temperance, Mercy, and of all Virtue;

not only as what we should first be, but also, what we should endeavour to return to, when we have Fallen; were there not such a thing, as Vicious Men being restrain'd from running into utmost ex∣cess and extremity; and as, being reclaimld, cor∣rected, reform'd, moderated, and cultivated by precepts of Natural Religion, Wisdom, add Morali∣ty; all which flow from, and are specimens of the Scripture Doctrin and grace of Repentance; the World would be a stye of sensualists and im∣pure Creatures, wallowing in bruitish, and worse than Swinish Lusts: And did not this Notion sweeten men one to another, the World would be a Desert or Wilderness of Savage, and Wild Beasts, tear∣ing in peices one another; and both ways a Hell of a World.

2. Hereby God will justify himself in the con∣demnation of the Pagan World; that they have not only the Law Written in their Hearts, but so much of the Gospel also, as this great notion of Repen∣tance Teaches; For when the Respit of forty Days imported it to the King, and City of Nineveh; why should not that Patience, wherewith God governs even the Pagan World, Preach Repentance to it? Why should they not be led to Repentance by the Wit∣ness they have of God, and of his goodness in giv∣ing them fruitful times and seasons, and silling their Hearts with food and gladness; which he would not leave himself without in his great Wisdom, and Righteousness, as well as Mercy and Grace? How does this riches of Goodness, Long-suffering, and Forbearance,* 1.29 if not lead them to Repentance, justify their Con∣demnation; who after their hardness and Impenitent

Hearts Treasure up to themselves wrath, against the day of wrath? So that as Niniveh shall rise up in Judgment with those, who repented not at the Preach∣ing of Christ, the greater than Jonah; so it shall rise up in Judgment with other Heathen Nations, Cities and People, who might by the same propor∣tion have been argued to Repentance; so that tho God hath in his supreme Dominion and Justice, thought fit to deny them, what Christ says, They would have repented in Sack-cloth and Ashes upon; yet even by the standard of Nineveh's Repentance, they'r not Repenting by that Light they have, will be Condemned at the manifestation of that righteous Judgment of G••d the Apostle speaks of in that fore∣nam'd, Rom. 2.

3. The great Goodness of God, in Christ, giving the Notion of Repentance into the Heart of Man; (seeing the Original of whatever is worthy, or Ex∣cellent in Man, is but a Transcript, or Copy taken from the sup••eme Excellency and Goodness) hath thereby dlspos'd the Hear•• of Man to a Readiness to forgive, one man to forgive another; and thereby to be engaged to an Acknowledgment of Of∣fences one again••t ano••her: to desire Pardon, and to offend no more: Wherein much of the Peace and Happiness of Humane Nature, in this present state, is supported and preserv'd: And herein, and by these very mutual Repentances toward, and For∣givenesses one of another, is there a greater Illustrati∣on of the Grace and Goodness of God, in Pardon and Forgiveness upon Repentance, and thereby an Invitation, Encouragement, and leading to Repentance towards God. For in that the Gospel-Command, to forgive them, who having trespassed against us, tho

seven times a day, turn again, and say, I repent: and that if we forgive not men their trespasses, neither will our Heavenly Father forgive us: Our Lord both appeals to the Sense of Mankind, and excites and encourages unto Repentance towards God, in hope of Forgiveness; as well as to mutual Repentan∣ces, and Forgiveness for the Peace and Good of Man∣kind; to which our Lord had great Regard in all he said, and did.

4. The Natural Light God hath given concern∣ing Repentance, and the Sense in Man's Soul con∣cerning the Goodness and Reasonableness of that Grace and Duty; upon which the Redeemer hath pointed the Law written in the Heart; is as a Ground, and Rude Draught, that the Knowledge of Repentance, by the Word of God, and Divine Revelation, accom∣plishes, and fills up; and that the Spirit of God plants his Supreme Operations upon; even as San∣ctification is engrafted into that Sense of Good and Evil that is found in the Soul of Man; and those Irritations, and Provokings of Natural Conscience, to do the Good, and fly from the Evil.

For thus Jesus Christ hath, as our Creator and Redeemer, our Preserver and Mediator in one, ta∣ken Care to secure a Remnant, and Remainder, of whatever was excellent in his first Creation; that it may be taken hold of, and be applied to in Redemp∣tion.

And thus I have ••••deavoured to discourse the Ground-work and Foundation of this Grace, Duty and Doctrine of Repentance; That it is all setled in the Grace and Mercy of God in the Redeemer, without which it had been an utter Impossibility, and there

had been no more, nor any other Repentance, than what is in Hell. I come therefore to the Second Head:

Head 2. Here is plainly laid down to us the great Elaboratory, or Instrument God hath prepared in in∣finite Wisdom, and Grace, and in-laid the Soul with in order to Repentance: Godly Sorrow, or Sorrow af∣ter, and according to God, worketh down, or brings into Effect this Repentance: This God hath prepar'd as a Natural Affection of it self, and in its own Ge∣neral and Original Form, fit to such a purpose; and then God sanctifies it to rhis Great Purpose,* 1.30 to work this Repentance to Salvation, not to be repented of. It is an immediate Instrument in the Hand of God, to ope∣rate under his Spirit, to so great an Effect: Of this I shall discourse in Three Generals:

General 1. I begin therefore with a Description of Sorrow, first, as it is a Natural Affection, or Passion of the Humane Nature; and then as it is sanctified by God, or as it becomes a Sorrow after God, and is fitted to so great an End and Purpose; and as it is so, it is counterdistinguish'd to worldly Sorrow, that worketh Death.

General. 2. I will consider the excellent Use and Service of godly Sorrow, to so great an End and Put∣pose, as the working Repentance to Salvation.

General 3. I will open the Wisdom of God, and the Reasonableness of his making use of Sorrow, and fitting it as after himself, or according to himself, to so great an End and Purpose; and that according to the very Reason and Nature of Things, it could not

be otherwise, but that godly sorrow must be so made use of above, and before any other Affection; and that it becomes him, by whom, and for whom are all things so to make use of it.

General 1. For the Description of this Affection of godly Sorrow: First, as it is a Natural Affection, or Passion of the Humane Nature; and then as it is sanctified by God, or becomes Sorrow ofter God, and is counter-distinguish'd to the sorrow of the World, that worketh Death.

Sorrow then, as it is an Affection, or Passion of the Humane Nature, must be considered Two ways; and each of them must be applied to the Sorrow that works Repentance, or to Sorrow according to God; and so a different and opposite Sorrow to the sorrow of this World.

1. Sorrow, that is a Humane Passion, or Affection, must either begin in the Body, and so passeth from the Soul, and ascends up to the Spirit of a Man; or it begins in the higher Region, the Spirit, and de∣scends by the Soul into the Body, and makes Im∣pressions suitable to its own Nature there; and the Body is govern'd according to this Affection, and to its Place, Estimation, Power with, and Interest in the Spirit.

Now indeed all Affection, and even Passion, to speak most strictly and properly, is in the Spirit; For it is all one to matter, how it be used; or into what Form it is made to pass: or out of what, or in dis∣junction from what Form it is forc'd to move: So that All we feel, by way of suffering, or Enjoyment, is by the Spirit's having a Pleasing, or an Afflicting Sense of Things: But this I wave, as not so necessa∣ry

to the Practical Discourse of Repentance I intend. It is plain and certain, the sense of some things be∣gins in the Spirit; viz. those things which are pro∣per to the Narure of a Spirit, and which are so, pro∣per to a Spirit, whether it dwelt in a Body or not: But yet when the Spirit is affected with them, be∣cause it inhabits a Body, the Affection of the Spirit, even whether the Spirit will or not, works upon the Matter and Fr••me of that Body; and thereby the Truth, and Reality of the Spirit's being affected, is discovered to it self; and it may also be thereby dis∣covered to others: On the other side, there are Pas∣sions, or Affections, that the Spirit is affected with, as finding it self mov'd and concern'd; as that Frame of Body, wherein it dwells, is either more or less fit∣ed for its Enjoyment of it self in that Body; or put, quite out of Order; or is in pain, and afflicted so, as to afflict the Spirit: And both, and each of these is in some Degree serviceable to godly sorrow, though the first is the Chief and Principal in godly sor∣row.

1. The Spirit of Man affected with the considera∣tion of sin, as it hath all the Reasons of sorrow in it; as it is a foul, and impure, and shameful thing; and as it is an Offence against the Holy, and only Wife and gracious Majesty of God; and as it brings Wrath, and Ruine, and Condemnation upon it; contemplates, considers, and weighs those Reasons, and thereby finds it self affected with sorrow and af∣fliction, as if it were after the manner of a broken Bone, or bruised Flesh: Thus we read of a broken and contrite Spirit; and of those who are bruised in Spi∣rit, and grieved in Spirit; and of a wounded and a troubled Spirit; and of a sorrowful Spirit: And this

when it eyes God, as a Father in Christ, Gracious, and Good, and ready to be Reconcil'd, and to for∣give, is a true godly Sorrow, or a Sorrow after God: For it is in the True Region of godly sorrow, the Spi∣rit; and it hath the Right Sense and Affection, even such an apprehension of God: And such a Sorrow the Spirit communicates to the Body in which it dwells, so as to make the Appearance of it Solemn, Hum∣ble, and Lowly: It denies it those Ornaments or Refreshments, that it self at other Times desires for it; it bridles, and curbs its own appetites and desires of pleasure and satisfaction in it; it humbles it by Fasting, it lays it in the Dust, it keeps it waking, it dissolves it into Tears; and if it be very great, as sometimes, it dries up the Benign Juices of it, and it carries all the Marks of the Spirit so affected. And because these arise from a sorrow within, after God, God is pleased with them, and accepts them, as signs of such sorrow, and calls for them.

2. The Sicknesses, or Wants, or Pains, or Notes of Disgrace, that the Wise, and Holy Providence of God sends sometimes upon the Body, that make it an uneasie, or a dishonourable Habitation of the Spirit: These the Spirit takes Notice of with troublesome and unquiet thoughts; the thoughts being in a Motion, a Conflict, and Agony; if by the Grace of God, they are guided to search the Causes of these Strokes on the Body; and finds them to be an offended Justice, a pro∣voked and displeased Holiness, upon the account of Sin and Iniquity; and that it apprehends These are but the Beginnings of Sorrows; and that they are Indications and Fore-bodes of Wrath to come, and of further Judgments from Heaven, even at the present, upon both Body and Spirit, if there be not that course

taken, of seeking Pardon and Reconcilement in Christ, and turning from Iniquity: These thoughts sanctified, and conducted by God upon himself thus, upon the oc∣casion of outward affliction, become that sorrow after God, of which the Apostle speaks, and often works that Repentance to salvation, never to be Repented of.

Thus Scripture very often speaks of Outward Af∣flictions, made serviceable to Conversion, to returns to God: Famine, and Pestilence, and War, and Capti∣vity in the Land of Enemies, are Represented in the Prayer of Solomon, as great Motives, and even procu∣ring, and exciting Causes of Humiliation, Bethinking our selves, turning to the Lord. The Afflictions of Men are often spoken of by God, and used as Argu∣ments to such Resentments as call to Self-judging, and so to reforming: ••ven often not only in the Old but in the New Tectament: We are Chasten'd of the Lord, that we might not be condemned with the World; Affliction yieldeth the peaceable Fruit of Righteousness to them, who are exercised thereby, 1 Cor. 11.31. Heb. 12.11.

Both these Operations of godly sorrow, seem to be Represented with a great Ele∣gancy,* 1.31 and Holy Eloquence, Job 33. the first, when this Sorrow begins in the Spirit of a Man, and Thoughts arising therein. God speaks once, and twice; in a Dream, in a Vi∣sion of the Night; He opens the Ears of Men, and sealeth their Instruction; That he may withdraw Man from his purpose, and hide Pride from Man: He brings him to such Humiliation, as keeps him from going on in his former purpose.

Again when sorrow begins in the Body, v. 19. He, a man, any man upon whom the methods of God for Repentance are so laid; is chasten'd with pain upon his Bed, and the multitude of his Bones with strong Pain; so that his Life abhorreth Bread, and his Soul dainty meat; his Flesh is consumed away, that it cannot be seen, and his bones that were not seen stick out; yea his Soul draweth near unto the Grave, and his Life to the Destroyers; if there be a Messenger with him, an Interpreter one among a thousand, to shew to man his uprightness, then he is gracious unto him, and saith, deliver him from going down to the Pit; I have found a Ransom; his Flesh shall be fresher than a Childs; He shall pray unto God, and he will be Fa∣vourable unto him; and he shall see his Face with Joy, he will Render unto man his Righteousness.

And now this sorrow, thus after God, sanctified thus, to have Respect to God, and carried out after him, is Counter distinguish'd; it is most different from the sorrow of the World, that worketh Death. The sorrow, that hath no higher spring, than this World, works Death; that is, however the Mind, or the Body be Affected; when it does not mount up to a consideration of God, offended for sin; when it does not seek pardon of him, and Recon∣ciliation to him in Christ; when it only pores upon the things of this World, and agitates it self about them; it runs down into the dead Sea of Sorrow, that weeping, and wailing, and gnashing of Teeth that is in Hell. It is an Idolatrous Sorrow, arising from an Heart deeply set on this World, and glew∣ed to it; and so goes down into the Vault and Pit of eternal Sorrow: It tends to the Death of the Body; it brings down the Head to the Grave: It

tends to wear, and grind bodily Nature to the Dust; every such sorrow not after God, that hath no tincture from him on it; If it be not Antidoted by sorrow after God, and by Repentance to Salvati∣on, It tends to eternal Death, and is the Inlet un∣to it; For it is certain, all sorrow here, that comes from Heaven, ascends up to Heaven, as Water as∣cends as high as its Spring; But that which is of a terrene, earthly Nature, sinks down to the Center, which is the neathermost Hell.

I come now to the second Head, to shew the ex∣cellent use and service, sorrow after God, yeilds in this wise, and holy preparation of it by God to that Re∣pentance to salvation, not to be Repented of.

1, In that, so great, and principal an Affection of the Soul is given up to God; It hath an use, and a service to steer the Soul to God; For the Affecti∣ons are, as the Rudder of the Soul, as the Helm of it, guided by the judgment, as by a Pilot: And these affections are all in a Linck, and in a chain: If any one of the principal Affections are mov'd, that mighty Vessel of the whole Soul is turn'd this way, or that way by a very small thing, as it may seem; even by one Affection, because all are joyn'd and united with it: For where Sorrow goes, Love goes, because sorrow is for the want of some good, the Souls desires; If then sorrow be after God, and for Holiness; It assures, the Soul hath a spring∣ing Love for God and Holiness, and in the distance it apprehends it self from these, it laments. Where sorrow goes, there hatred also goes: For sorrow arises from some evil that the Soul hates and abhors,

that presses in upon it: In sorrow after God, sin, and the wrath, and displeasure of God, is, what the Soul hates; and it finding these near, and closing upon it, it sorrows and laments that they may be cast out and removed. And how do these, the Love of God, and hatred of sin work to Repentance? And thus also it might be shewn, How Fear, Hope, Joy, Delight move as sorrow moves. The Apostle knowing with what a strength, and force, and pre∣sence the Affections move, writes to the Colossians, c. 2. To set their Affections on things above: For if the Affections are so set, the Spirit and Soul will be so set, and therefore the whole man will be so set. O•• the contrary, the sorrow of the World carries the strength of the Soul, the Affections on the World; which not able to sustain and bear up an Immortal Spirit, it often destroys the Body by Violence; and leaves the Soul to sink also, the Spirit to fall down from God, which is the Death of it.

2. The Affection of sorrow, is the Affection that is most properly conversant about sin, and the con∣sequences of it; the wrath, and displeasure of God, the curse, and evil. Now then, as sin is a depar∣ture from God the fountain of Life, and happiness, the supreme good, and so ushers in, and introduces all unhappiness: so sorrow that is after God, begins in the apprehension of God, and of his Law; and so descends on all the evil consequential, or follow∣ing on the loss of God: But the sorrow of the World, not beginning with God, fetters it self with the Evils which press upon it, with relation to the pre∣sent World; which can never be well removed with∣out removing the principal cause, sin, and the dis∣pleasure

of God for it: But to this the sorrow of this World hath no regard, and so is never cured, but becomes of a peice with the sorrows of the second Death: For so all sorrow here not Healed by the repentance to Salvation, not to be repented of, (which Heals the sorrow after God) becomes one with the sorrows of Hell, and everlasting wailing: By god∣ly sorrow therefore, sorrow is made to be its own Death, and Plagues. For working repentance to Sal∣vation, never to be repented of, When it is sorrow after God, it is the Destruction of all sorrow. For it can be no longer, but, as Scripture speaks, forrow and sighing shall flee away, and there shall be no more sor∣row. As it came in by sin, so by sin Repented of, and Pardoned, it for ever ceases, and vanishes a∣way: So sorrow is conversant about its proper ob∣ject, and cause, and it hath the great effect of re∣moving it self; and of it self loosing it self in that Joy, that follows upon the Salvation of that Repentance it self hath wrought; which must needs make an end of Sorrow, or Perfects it into it self never to be Repented of.

3. The serviceableness of godly sorrow to Repen∣tance, is, that this Affection of all the Affections, or Passions of the human Soul, is that which makes it wise, and considerative; seeing Repentance then, that is to Salvation, is a most Wise, and prudent grace; This Affection of sorrow is most prepara∣tory, and contributary to it. The sorrow after God is no Ignorant, or unreasonable Passion, or Affection; call'd Attrition; no superstitious Pen∣nance, or ceremony of Sorrow, not a mere soft∣ness, and dissolving into Tears; not any desultory Passion, that falls into some morning Dew, or as it

were, heat Drops; but a deep inward trouble, that we have offended God, and sinn'd against him, and endangered our selves to Eternity by our sins: And however, there may be at first some sudden stroke, or Impression, and a Passion upon it, that may go off; yet it is indeed a spring that dis-em∣bogues it self through the whole course of a Chri∣stians Life: There is a sorrow, and a relenting of Soul, that is a soft Dew, or Distillation from the Soul upon it self, that makes it very tender, hum∣ble, and Apprehensive of the Evil of Sin; of the Ingratitude, and unthankfulness of having sinned against God, and given Offence to the Eyes of his Holiness, and of his Glory. And as this arises from understanding, so it begets understanding, and close Consideration; It is observ'd in Nature, that sorrow and sadness encline to Wisdom, and attentness of Mind; Vexation gives understanding, is a saying: And hereunto the wise King Solomon agrees,* 1.32 sorrow is better than laughter. It is better to go to the house of Mourning, than to the house of Feasting; for the Living will lay it to Heart. And by the sadness of the Countenance, the Heart is made better. In the day of Adversity consider, that is the proper season of it; Generally, our Mirth and Rejoycing is too lighr and flashy; it scatters, and sets the Spirits in wandring; I said of Laughter, it is Mad, and of Mirth, what does it? As the crack∣ing of Thorns under a Pot, so the Laughter of Fools is Vanity. Sorrow is like a shade that congregates, and gathers up the Spirits to think, and weigh, and poize things. Sorrow loves solitude, and so the Repenting Person is described; he sitteth alone,

and keepeth silence, because he hath born it upon him.* 1.33 Vanity, and folly, the pleasures of sin, that are but for a season, cannot endure the tedious∣ness, and melancholly of an Hour alone: And this is the unhappiness of mankind, they cannot endure to be alone, and to speak with themselves; I hearken'd and heard, but no man spake aright,* 1.34 or said, What have I done? We are so naturally for Diver∣sion, They that are not so mad, as to to be for the roar, and madness of Company; yet they cannot be content, without what, we call Divertisement and Merryment, and cannot endure sorrow and sad∣ness.

Let us now but ask our selves, whether we think Solomon was a Wise Man, or not; and whether he was not in circumstances of greatest advantages to rejoyce in all the Pleasure, Mirth, and Enjoyment of this World? which he calls, Laying hold on folly;* 1.35 while yet he acquaint∣ed his Heart with Wisdom to under∣stand, what was the utmost amount, or to be had from all the Entertainments of that kind: And when he assures us, as he does, that Mirth is but Madness, and the Laughter of this World so unreasonable; that no Man can tell, what it serves for, or to what purpose it is; and that he so much commends sorrow to us; let us then take Counsel with our selves, whether he spake wisely, or not? And what shall we think of the words of our Lord, Luke 6.21. Blessed are you that Weep, and you that Mourn; and, woe to you that Laugh. Now it is not to be supposed that so

Good, and so Merciful, and so Gracious a Saviour, as our Lord Jesus Christ is, should envy to man any thing, that could be to the Good, and Wel∣fare of his Nature. But he knew how much the Carnal Joy, and Mirth, that is so common, and so much valued among Men, lavishes out those Thoughts, and Spirits; and that Time, that should be laid out upon so serious, and great things, as Reconciliation to God, Pardon of Sin, Newness of Heart, and Life; and that Sorrow, and Mourning, and Weeping are prepared by God, as fitted in their Nature to make us more Grave, and Pon∣dering of Things; and that being Sanctified, and in the Hand of his Grace, are made use of to bring us home to himself: For when men are under sadness, finding the prints of the Wrath, Justice, and Displeasure of God upon them, they enquire after the Reason; Their sins, as to Joseph's Brethren, come to their Remembrance; They are provoked to move to God by Humiliation, Confession of Sin, Prayer for Pardon, Desire of his Grace, and Spirit to enable them to Reform; they enquire into his word, how they may cleanse their way, order their Conver∣sation aright to please him; they are moved to con∣sider by these drops, and Touches of Sorrow, what that state of sorrow without Banks or Bounds or Bottom is, where there is weeping, and wailing, and gnashing of Teeth: They are taken off from that Pride, and Self-Conceit; they find so little in all things here below, and in this present State, that they enquire for those better, and greater Things that are Above, and in Eternity: When sorrow, that disposes to strong, and serious enqui∣ries becomes sorrow after, and according to God; Oh!

how excellently does it work? How do men search,* 1.36 and try their ways that they may turn to God.

Now because of the Order, that God hath plac'd sorrow in to all these great Effects; therefore our Lord pronounc'd a Blessing upon Weeping, and Mourning. For else he loves our Joy, when it is Spiritual; he commands to Rejoyce in the Lord all way; and again he says, Rejoyce: He spoke many great things,* 1.37 that our Joy might be full; that he might fill our Mouths with Laughter, and our Tongues with Singing. But our carnal, our sensual Joys, he knows, are our Death, and Destruction; he knows we are in no better case in our prophane, foolish, sinful Laughter, than they who are stung with the Taran∣tula, and Dye Laughing: Thus we have greatest reason in the midst of such Laughter to be Sorrowful, and the end of that Mirth will be heaviness: Thus it will be bitterness in the latter end, therefore he warns us of it before, and in greatest Love to us, declares a Woe on such Laughter.

But now to conclude this particular, The sorrow of the World, How different a thing is it? For tho it causes Thoughts and Enquiries, yet it is only how to be rid of the Worldly Causes of Sorrow, and it turns only to Worldly Remedies: And it is very often in a rage at the causes it finds; and when either the Remedies are not to be found, or fail in their Success, it is in a Rage, and flies out too often against God, and Providence, and so it works Death: It begins that Hatred of God, that Blasphemy, and Rage, that is in Hell; or if it does not thus, it is a sullen, despondent, unactive

state of Mind, that shuts, and seals up all Activity; like the Night wherein no Man can Work;* 1.38 and so goes down into utter Darkness. It either say••, This evil is of the Lord,* 1.39 why should I wait any longer? Or like Cain, My Iniquities are greater, than can be Forgiven; and so hastens out from the Presence of God; or it recoyls upon it self, as Saul, Achilophel, Judas; or the Heart under the Power of it Dies as a stone within it self, as Nabals Heart died within him.* 1.40 Thus it every way works Death, because it hath nothing to do with him, who is the Fountain of Life:

For the Being of God is infinitely happy, and blessed, and all light, and lustre; and in him is no Darkness at all of sorrow as not of Sin; he therefore when sorrow is after him, springs a Light into it; that whereas, the Dark and Black part arises from sin, and the sinful Creature; yet because it is after him, it shall ne∣ver set in the darkness of Death, and H••ll; It receives from him as a Tincture of Holiness, so a Tincture of Life, a Ray and Beam of it; It works Repentance unto Life and to Salvation, and so it springs up aft••r into Jo•• in his Favour in the Light of his Countenance, in the assurance of his Love.

But the Sorrow of the World is like a Night, that no kind of Light at all Enlightens. Like the Night Job Cursed, it does not turn to the Light, because it is not turn'd to God; and so is a shade of Hell. ••e∣fore Hell it self, a valley of the shaddow of Death: and the horrors of it are the beginnings of the hor∣rors

of Hell: As therefore Carnal Joys are sparks of our own kindling, Esay. 50. notwithstanding which we shall lye down in sorrow, even so is sorrow not after God, as a black shade of our own.

4. The service of sorrow after God to Repentance unto Salvation, is, that it breaks, and forces a∣sunder that sinful Frame in our Hearts, of sin, and contrariety to God, and to Holyness: The very Natural Affection of sorrow loosens, and Divides the Heart, from that which is the Cause and occa∣sion of such sorrow: Because that great Self-love, the force of that Law of Self-preservation is so strong upon us; that seeing sorrow is an Affection, that stands in an enmity to our Peace, Comfort, and Enjoyment, and to our Life it self; if it be extreme, or too long continuing; we therefore come off from what is the occasion, or that gives reason to our sorrow; though we had exceedingly lov'd it before. This we find in all Cases, and through the whole Nature of Things; when there∣fore sin, and loss of the favour of God because of it, is made by the grace of God the just Reason, and most sensible, and prevailing reason of our sor∣row; It dissolves the Frame of sin in our Heart, that had been before compact, as the Adamant, and as the neither Mill-stone; Now this sorrow divi∣ding, and separating between sin, and the Soul; it brings forth that broken and contrite Heart, that God will not despise.

Again, This sorrow is a spiritual melting, soft∣ning and dissolving Thing. It separates the Soul every particle as it were from other; so that it is supple, soft, and ready to t••ke any figure, tha•• God,

would have it take; It brings the Soul to quick, and lively sense, which is as it were taking the stone out of the Flesh, and giving a Heart of Flesh; It is that Spirit of Grace, of Ingenuous sense of our In∣gratitude, and unworthy carriage towards God, mentioned before out of Zech. 12. and Ezek. 36.

Hereupon the Apostle James presses to a great Mourning after God, or exercise of Godly sorrow, James 4.8. Draw nigh to God, and he will draw nigh to you; cleanse your hands you sinners, purify your hearts you double minded: How should this great Self-Purification be Effected? By being Afflicted, by mourning and weeping; by having the Laughter turned to Mourning; and the Joy to Heaviness. This Godly Sorrow, like washing and rubbing the Hands with Water, and the close Application of it, softens and loosens the Filth that cleaves so close, adheres and sticks so fast to the Hands. And it arises from that Love, and Compassion, that is seated towards our selves in our own Natures, which, when it is by the Hand of Grace pointed aright; It is made a mighty Instrument, a mighty Efficacy for Conversion, and Repentance; because when our great Disgust, our Sorrow and Self-Af∣fliction is pitch'd upon sin, we cast it off, as that, which is the reason of our sorrow; and that stands in our Eye, as hateful, loathsome filth, and impu∣rity, that we can by no means endure; and therefore we say to it, get ye hence, Oh! you Foul and abominable Lusts, what have I any more to do with you?

But more particularly, two ways this Godly sor∣row works to Conversion, Repentance, Self-Purifi∣cation.

1. By being so prevailing upon the Soul, as to drink up all the impure, and unholy Affections in our Hearts. God giving it therefore by that his Spi∣rit of Grace, and ingenuous sense, an ascendency, a superiority over all other Affections in the Heart, at this time, he is working Repentance; it drinks up all the pleasurable sensual Affections in a Man: when a man is in bitterness, as one is in bitterness for his first Born, and for an only Begotten Child; He hath no more Appetite nor Emotion of his Spirits to Lust, and Sensuality, and sinful Pleasures, than such a one hath to do the usual Entertainments, and Pleasures of Life; when God therefore calls for this sorrow, he looks upon it as a great Of∣fence; when there is slaying of Oxen, and drinking of Wine,* 1.41 lying upon beds of Ivory, Chaunting to the sound of Viols, Inventing Instruments of Musick, like David; when there is putting on Apparel, and the Furniture of Pride: For then he commands us, as he did the Children of Israel after the sin of the Golden Calf, to put off their Ornaments,* 1.42 that he might know what to do to them, whether the•• should, as true Penitents, be spar'd, or destroyed in their Impenitency; And indeed when any are un∣der the power of this Godly Sorrow, in such a po∣sture to Repentance, all such Ornaments are nothing; All such pleasures are quite out of Tast. The Soul hath no relish of them.

2: Godly sorrow thus made an Instrument in the H••nd of Grace for working Repentance, hath by that its ascendency and superiority, an engagement

upon all the other Affections with it self, to the working Repentance also; this the Apostle shews in the very next words to these, we are Discoursing upon, 2 Cor. 7.11. For this very self same thing, that ye sorrowed after a Godly sort; what carefulness it wrought in you, how great is the care and sollicitude it works in all, that so sorrow, to get out of their Sins, and to return home to God? What Apology for Holyness, for God, and against Sin? what Judg∣ment against sin? What Fear and Awe of God striking to the very Heart of sin? what vehement desire after God, after true Grace, and perfect Re∣formation? and this boyling up to Zeal, or the heigth of Desire; that Powerful Religious Affecti∣on, under the Operation of which a Man cannot bear Evil, no, not for a moment. And lastly, there is an holy Revenge upon sin, Sathan, lust, even a man's sinful self; by which the Irreconcilable Hatred to every sin is Discovered, and a Monument of that Hatred set up in the Soul.

Thus works godly sorrow to Repentance; but the forrow of the World having nothing to do with God, with sense of his Displeasure for sin, with sin, as so great a reason of sorrow and trouble; the Spirit re∣mains in all its former Frame of union to the world, and to sin; and so with the whole state of sin, and of the World, and of sorrow, it sinks down to the center, to the place of sorrow for ever; For when sorrow that is the Instrument of God in working Repentance, does not prevail to that God's end; it more certainly sinks down to its Center, and that with great Violence; as we see in those fore-nam'd Examples of Cain, Esau, Saul, Akito∣phel, Judas, who not sorrowing to Repentance went

down with greater violence to the Chambers of Death and Sorrow, even everlasting sorrow.

5. The efficacy of godly sorrow to Repnntance, is, that it makes the Soul very humble before God; the natural effect of sorrow is to meeken, and bow the Spirit; heaviness in the Heart of Man makes it stoop, Prov. 12.25 the guise and mein, or Posture of sorrow, is to bow down the head like a Bull-rush. The Hipocritical mourner does so, to imitate true sorrow, Esay. 58.5. Now this indeed, except it turn to God, and have Relation to him, is the meanness and pusilanimity of a Man; but it is the true greatness of Mind to lye down before God, and Tremble in his Presence, as the melted Metal trem∣bles and quivers before the Founder: This dis∣solving, melting Efficacy of godly sorrow is that, which turning to God makes the Heart submit it self, as the Apostle James speaks in the same Con∣text, c. 4.10. Ʋnder the mighty hand of God,* 1.43 that he may lift it up; it says to God, Lord what wilt thou have me to do? It says, what shall I do to be sav'd? What shall I do, what shall I do in obedi∣ence to God? It treads softly before God, as if it said to him, Lord, which way wilt thou have me to go? Which Ahab doing, tho not with a per∣fect Heart, receiv'd some degree of Favour by, 1 Kings 21.27, 29.

Now this Humility, how acceptable is it to God! How yeilding to his Command! God gives grace to it;* 1.44 God looks off from Heaven and Earth to look to that man that is of a contrite Spirit, and trem∣bles

at his word: He that is the high and lofty one, that dwells in the high and holy Place, and Inhabits E∣ternity, will Dwell also with the hum∣ble spirit to revive the Spirit of the Humble.* 1.45 This sorrow hides Pride from man, as the expression is in Job, and so fits it to all holy returns to God by Repentance: It with∣draws man from his purpose: It chan∣ges the purpose of Man;* 1.46 that which was the full purpose of the Heart be∣fore, was to cleave to sin, and the world, now the heart cleaves to God with its full purpose.

This humble broken Spirit is the Sacrifice of God, the Sacrifice he will not despise, because it is ready to yeild up it self in all obedience to him.* 1.47

But the sorrow of the World, not eying God, nor having regard to him, never changes the Heart, nor Life into obedience to him; and so leaves a man in the same lost undone state; and so becomes desperate Sorrow and Anguish, as the Scripture calls it, Esay 8.22. and may be most fitly described by Jer. c. 4.28. They are all greivous Revolters; they are Brass and Iron; they are all Corrupters; the Bellows are burnt, the Lead is consumed of the Fire; the Founder melteth in vain; for the Evil of the Heart is not pulled away; reprobate silver shall men call them, because the Lord hath rejected them. When God therefore, as the great Founder, Casting men as in∣to the Furnace of sorrow, they are not purged f••om Evil; the Melting is in vain, and they are therefore Rejected by God, as Reprobate Silver. When Sor∣row and Affliction, which are as the Chirurgery, or Blood-Letting of the gracious Hand of God,

Effects nothing of Good; it is as the Corruption of the whole Mass of Blood, and is certainly to Death.

6. When sorrow is placed upon offence against a Person, and upon unthankful, and disingenuous Treaty of him, there arises a Love and Compas∣sion to that Person, a shame to offend further; a resolution to make him all the reparations we are able, and the greater the Bitterness, the greater the Effect: And though these cannot be properly placed, as issuing from the Creature towards the Creator; yet Scripture representing God, as hath been said, Grieved, Peirced, press'd with Sin, it represents the grieved sorrowing, relenting sinner, so Affected, as if there were an Ingenuous, even Compassion and Love towards God the Creator; and unwillingness so to grieve, and provoke any further; It represents therefore the highest degrees of Bitterness, and a sorrow as for a First Born,* 1.48 and for an only begotten Child, or Son; or like that most com∣passionate Lamentation for the excel∣lent Prince Josiah,* 1.49 slain at Megiddo, that was so continued a sorrow, as to be spoken of in Lamentation to that day, as Scripture uses to speak; now seeing Re∣pentance it self, as hath been shewn in the general Nature of it, hath so much of this; The sorrow, that is Affected like it, is most fitted, and prepard to work it; and it is so blessed by God to work it; whereas the sorrow of the World is like Clouds without this Rain of Heaven, and Wells without this Water of Sal∣vation, and therefore settles, as into the Lake of the

second Death, and smells of its Brimstone.

And thus far I have proceeded, to make out the serviceableness of godly sorrow, or sorrow after God, that works Repentance to Salvation never to be Re∣pented of.

General 3d. I come now to the third General, concerning sorrow for Sin, viz. To shew the Wisdom of God, and the Reasonableness of his making use of sorrow; and fitting it, as after him∣self, or according to himself, to so great an end and purpose; and that according to the very Reason, and Nature of Things, it could not be otherwise; but that godly sorrow must be so made use of a∣bove, and before any other Affection; and that it becomes him, by whom are all things, and for whom are all things, so to make use of it.

1. There can be, according to what the Apostle says, no other object of Rational, Intellectual Sor∣row, but only the loss of the Favour of God, or his displeasure for sin, or subordinated to it; which makes it sorrow after God. For if on one side the sorrow so plac'd, and fix'd, hath so blessed Effects, that he that so sorrows, receives no iniury by it, but so great good, as Repentance to Salvati∣on, never to be Repented of; that it is not so much Lost, as chang'd into Fulness of Joy, and so per∣fected; and on the other side, that sorrow laid out on any other object, (which is sorrow after the World) works Death: Then it must needs become the wise, and gracious God, of whom, by whom are all things in bringing many Sons to Glory, to bring them to Perfection, by such a sorrow as this.

For if God was pleas'd to make such a Rational, Intellectual Nature, as man, that might, though made Holy, fall into sin; It must needs be, that it must have a fitness to turn it self with sorrow up∣on such an evil, and reason of sorrow, as God of∣fended and displeas'd for sin; supposing a man, by that sin had not lost either the use of his Under∣standing, or not lost the sense of God, Holiness, and Goodness; seeing if it did not lye Dead, and Benummed, or strongly diverted and turned off from its Object; or that God does not appear an Irre∣concileable Judg, and Revenger, and give up man to the wickedness and rage of Death. It must so turn.

Whenever therefore God by his grace in Christ, and by his Spirit, turns any sinner to himself, and stirs up those Powers of understanding, and Con∣science after himself; The very order of the Cre∣ation of God Requires, that the understanding and Natural Conscience, and Affection of Man should be turn'd upon him, displeas'd by Sin, by this hum∣ble sorrow of Love; even as upon his wrath, and Vengeance, with a sorrow of Pain, Fear, and Ter∣ror; so that both the Bondage of Fear of Death,* 1.50 and the Reverence of godly Fear, and Love move to this sorrow, and the wise order of Things settled by God, cannot allow it otherwise.

On the other side, if the turn of the Rational Nature, and Affection, be drawn out upon the sense of any evil with trouble, and dislike, and re∣flection on its disagreeableness and inconveniency, and yet its pressure upon it; which is sorrow, grief, and sadness; it must either be turn'd upon God of∣fended, and displeas'd by sin; or it is to no pur∣pose

of good, that there is such a Passion or Af∣fection in man: For if it be plac'd on any other object, it is but sorrow of this World, how just so ever, in regard of any evil of suffering, it may seem to be: It is but sorrow to Death, and so of no good at all to us, but evil, till it be deriv'd into a higher and more excellent Channel: So that it may be said of this sorrow, as Solomon says of Laughter. It is madness, and what doth it? And in place of Thorns crackling under a Pot; It is as the slow Fire,* 1.51 of too near a∣greement with that of Brimstone of the Lake: It is not of any merciful or gracious use, but for the manifestation of the wrath, and displeasure of God against sin.

2. Let us consider seriously, what Jesus Christ our Lord suffered under the sense of sin; and then think whether it be reasonable; that the whole should fall on him, and none of the drops, and end of it, come to us, and so be fill'd up by us?* 1.52 We should never read that part of Sacred History of the Agony of Christ, but we should deeply take it to Heart, Luke 22.44. He being in an Agony, Prayed more earnestly, and his sweat was as it were drops of Blood: Christ was not at this time seiz'd upon, and in the hands of those that Crucified him, but was in perfect Meditation, in an entire solitude of Thoughts: He was in Contemplation of the great evil of sin, and of the wrath and justice of God upon it:

We may then say, Dyed Christ as a Fool? Or was Christ in an Agony, as a Fool, or as a weak person?

Did he not pursue the true Reason of Things? Did he not follow sin by his holy and wise consideration of it from its beginning to its end? Did he not see it, as God looks upon it, and as the Nature of sin requires, it should be looked upon? Did he not behold it in the ruin, and damnation of mankind, in the everlasting horror of Conscience in Hell? If not, why this Agony? Did he not behold our sins in all the aggravations of them? Else why was our Lord under a sorrow, that no ones sorrow was like to it: He might justly say, to all that Read of it, behold, was any mans sorrow like to mine? Ought we not therefore, though we cannot suffer, as he did, nor to such an effect of Suffering? Yet ought we not to be Conformed to our Head? If these things were done in the green Tree, ought there not to be a Conformable Sense of them, upon us, who are as the dry Tree, and much more reason∣bly to be so affected?

3. The great disadvantages that come upon the profession of Christianity, in the want of this godly sorrow, press for it.

1. Either Men rest and center in a false Repen∣tance: The fallow ground of the Heart is not truly broken up,* 1.53 so that they sow on the Rock, or among Thorns, and build in the Sand; and their Repentance is not this Repentance, the Apostle speaks of; they do not go down to the bottom of the Heart, nor dig deep to find the Springs of true Repen∣tance:

2. Or, 2dly, Suppose the Repentance not False; such are yet in Danger of Falls after Conversion; for no man is so truly, and continually afraid of sin, as he that hath found the smart and evil in pro∣foundest sorrow for it.

3. There is Danger, when godly sorrow hath not had its perfect work, there should arise after per∣plexities of Conscience, either upon the surprisal of outward Afflictions, or on the Death Bed; and sometimes with great Agonies, because we have not gone through the exact course of Repentance in sorrow for sin, and after God.

4. Oftentimes God leads through outward Cha∣stisements, to bring us through a more solemn sense of sin, and the evil of it; and to closer acts of self Judging, and more exact Reformation of our Hearts and ways.

4. That we may be under the full efficacy of godly sorrow, God hath made that gracious promise, Ezek. 36.25. That he will take away the Heart of Stone, and give the Heart of Flesh: Thus that Ada∣mantine and nether Millstone Temper is removed, an•• a soft tender Heart, that fears the first ap∣proach of sin, is Introduc'd.

It may seem an objection against this Doctrine of sorrow for sin, as if the pressing of it is a De∣rogation from the Blood of Christ, and the fulness of his Redemption; as if his sufferings, sacrifice, and satisfaction were not enough, without our sorrow, as a kind of Penance.

But this I shall endeavour fully to remove here∣after, as the same Objection may seem to lye against the whole Doctrine of Repentance.

I will therefore conclude this part of the Dis∣course, viz. concerning sorrow for sin by giving some practical inferences by way of Application from it.

Infer. 1. Let us be content to suffer in the Flesh, as the Apostle Peter speaks, 1 Peter 4.4. by deep sorrow for sin and after God, as it were the Death of th•• Flesh. and of the corrupt part; that we may Live according to God in the Spirit: arm your selves with the same mind, that was in Christ: Be willing to be as Condemned, and put to Death in the sense of sin; desire to know Hell, and everlasting Mise∣ry as he did, in your own sense of it; he went down to Hell in the Contemplation of it, though not Locally: Let us be in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Communion in the Fellowship of his Sufferings:* 1.54 It is better to know it now, and here, while it may be es∣cap'd, than to know it hereafter; when there will be a gulf between it, and the state of Life, that cannot be passed.

Infer. 2: Let us possess our selves with the mighty Reasons and Arguments of godly sorrow, the Motives, and inward operative Influences of it; the serious consideration of the great evil of sin, the foulness of it, the dishonour, the neglect, the contempt of God, that is found in it; the unrea∣sonable ingratieude, and unkindness of it to the Lord our God, and to Jesus Christ the Saviour, and Re∣deemer;

but especially let us earnestly beg that Spirit of Grace, and Ingenuous sense, that may cause us to be in bitterness, as he that is in bitterness for his First Born; that we may thus sorrow after God.

Infer. 3. Let us sweeten to our selves, that which may seem very harsh, and contrary to Flesh and Blood; this sorrow after God; with the consi∣deration of this; that Christ hath established a Blessing upon it, the blessing of an everlasting Consolation, Luke 6.21, 25. Blessed are you that Mourn, and that Weep; for you shall be Comforted: And on the other side, there is a Woe on them that Laugh now; Consider; Christ the Captain of our Sal∣vation, and all the Saints of God have passed through the Vally of Baca, this Valley of Weeping, the way to the Heavenly Jerusalem, while the mad roaring merry World are going that broad way down to Destruction: This works that Repentance to Salvation never to be Repented of.

Head 3d. I come now to the Third Head in the Doctrin of Repentance, and that is to Discourse the true Laws and Rules of Repentance, the Frame, and the true constitution of Repentance; the Mo∣tives, and considerations for it; the signs and evidences of true Repentance; all which must needs be very great; in that, it is Repentance to Sal∣vation, not a false, or counterfeit Repentance, or but to be Repented of; not to be recall'd, revers'd, or re∣pented, but to be confirm'd by progressive, repeated Acts, and renewals after Falls, even till it lays hold of Salvation.

General 1. In the opening the grand Doctrin of Repentance, as on this head, I sh••ll endeavour to guide the Discourse of it, by keeping to the strict, proper and precise Nature, and notion of Repen∣tance; For I know it does not really, and sub∣stantially differ from other grand Evangelical No∣tions of a through change of Heart, and Life; as Regeneration, the new Creation; a new Heart, a new Spirit: the Laws of God put into our Hearts,* 1.55 and writ in our minds, that we may never depart from him; the Heart of Stone taken out of our Flesh, and having Hearts of Flesh; a being caus'd to walk in his statutes and judgments, and to do them: His fear put into our hearts and his spirit; within us;* 1.56 It is Mortification, and Sanctification; It is Conversion, and turning to the Lord; a being cleans'd from secret sins and kept back from presumptuous sins, a cleansing our way, by taking heed thereto according to the word of God; the ordering our steps in his word,* 1.57 that no Iniquity may have dominion over us: Nay, It dif∣fers not from Faith in the Blood of Christ by any Essential Difference; from seeking Pardon and Reconciliation by Faith in that great Attonement, and Sacrifice; nor from the Love of Christ, constraining all those, who Live; that is, have their Lives given to them, through his Death, to Live to him, who dyed for them: All these are, as I have said, Essentially, and substantially the same: But yet there is a very Distinct, and even Critical consideration of Repentance, that I shall apply to in the present Treaty, under these three heads.

Particular 1st: Repentance carries always a Notion of severe, and rigorous Acts in relation to our selves upon account of our Sins, and high Of∣fences against God:

Particular 2. Repentance imports very close, and particular Negotiations, and Transactions with God in Relation to Forgiveness; and such, as ex∣press our particular shame, and sorrow, that we have offended him; and earnest desires, that he would shew to us, that he is at Peace with us, and hath Pardon'd all, that is past in Christ:

Particular 3. Repentance is a hearty an univer∣sal Change of our inward Thoughts, Counsel, Pur∣pose, and Design; and of our outward Conversa∣tion, out of a true, and real Hatred, and dislike of what we have been, done, and chosen; and a Love, Choice, and Delight in what we have not been, and have not done, nor delighted in.

Particular 1. Repentance consists of many great, and severe Acts in Relation to our selves; up∣on Account of our sins, and High Offences against God; under which I will in every one of them, shew the great excellency, and usefulness of this duty, and the acceptableness of it to God.

1. The seriousest, closest, and most deep exa∣mination of our Hearts, and Thoughts, and Lives, so as to know them, and to sit in Judgment upon them, is found in true Repentance: This is a won∣derful Power, and grace that God gives, when he gives Repentance; that a Man shall be made to sit upon himself, and to call himself to an Account,

to search himself, as it were, with Candles, and to say, what have I done? To search, and to try his ways, and to turn to the Lord, to think of his ways, and to turn his Feet to God's Testimonies; to declare his ways in God's hearing; and because his own search cannot be close, and exact; to cry out to God, to search,* 1.58 and to try him, and to lead him into the way everlasting: And this is performed by laying a mans Actions to the Line and Rule of the Law of God, and entring into the p••rticulars of every Com∣mand; of every Age, and, as much as may be, every great and r••markable Action.

Now this is evidently a very supernatural ••ffi∣cacy; for we see how afraid we are all of it; a Man in this way of Inquisition, and Visitation of himself, is in a manner, as afraid of himself, as he is of God; and hides himself from himself, even as from the Eyes of God; it is true, when men are in the cariere of sin, they are bold enough with themselves; they devise mischief upon their Bed, the secret Thought and Heart of every one of us is very deep in sin; and we know it, and are willing enough to know, we know it, when all is of a Peice; to go on in sin: But when a Man finds him∣self coming, as a Judg upon himself; he is pre∣sently aware of himself, and desirous to hide him∣self from himself, and to start away from himself; when any therefore come to say to themselves, I will find out all the secret ways of my own sin∣ful Heart, of my Pride, of my Lust, of my Hi∣pocrisy, of my Deceit, of my Formality, and vain shews in Religion, and the worship of God; that I may Reform all, and cast out all that is

evil: I will be known to my self, even the worst of my self I will make known to my self, to hate and to loath it; we may certainly say, It is very hopeful, God is giving Repentance to Life: For I would not walk in Disguise, under a Vizor, and a Mask to my self; we hear therefore so often this Voice of Scripture, Examin your selves, prove your own selves,* 1.59 know ye not your own selves? except we are in a state that as to its present, is reprobated by God. So let a man Examin himself, let him prove his own work, Gal 6.

There are certainly many Truths of God, and parts of Religion, and of the Action, and Duty of it, that a••e more smooth, and agreeable to Men of Reason, and Ingenious Temper; that do not, though seemingly complyed with, search the carnal unregenerate Heart to the bottom: These therefore will not give such Evidence of the Truth of Grace, and of the mighty Operation of the Divine Spirit: But this Duty of Self-examination, it can serve no Carnal Interest; so far as a man is led in it, he is led by the mighty Hand and Power of God: For in this Point, he is else ready to be Merciful to himself, to spare himself.

W••••n God causes a man to search himself, that what is lowest, and at the bottom in him, may rise up; when he makes a Man pursue himself, and all his sins, till he can find none that he hath not had his E••e and his Search upon; surely, there is nothing that more assures a sincere work of God upon a mans Heart, nor nothing, more than the want of this, Discovers Insincerity.

2. In true Repentance there is an Authoritative and down right Self-Judgding, a Condemnation of what is Evil, and contrary to the Word of God, and the Laws of Holiness, and Rules of the Gospel of Christ; In Repentance, a man must plainly say with, and in the Authority of God upon himself,* 1.60 Thou art the Man, Thou art such a sinner, such an un∣clean, sensual, voluptuous Person: Thou art such a Covetous, Worldly, Griping, Ex∣torting Person: Thou art such a deceitful, unjust Cheat, or Lyar: Thou art such a Hipocrite, that art more afraid of the Eye, of the judgment of the censure of Man, than of God: Thou art he, that choosest any, or such, and such a Sin, rather than Affliction: This plainly, and in the Name of God, and of Conscience, that is made a Judg with∣in a Man, and the Soul hearing it with Terror, and Awe upon it, is the true Work of Repentance: This is a severe Discipline, a day of Terror in∣deed upon the Soul, when it is carried home by the Hand▪ and Finger of God.

Now this Scripture calls a Judging our Selves, and this Self-examination, and Self-judging are re∣commended to us, as what would save Gods Judg∣ing us: If we would judg our selves, we should not be Judged of the Lord;* 1.61 and surely if it be done to the purpose, and so as strongly to affect the Heart; it is a very great Effect o•• the Spirit of God, and and of Christ, convincing of Sin, and of Righteousness,* 1.62 and of Judgment; And I should rather choose it, as an Evidence of the Grace of God, than

some fair appearances, that corrupt Nature can bet∣ter bear.

3. In Repentance there is a real Trembling, and Afflicting, and Grieving, and Shaming a Mans self; a smiting on a Mans Thigh, a being Asham'd and Confounded by bearing the Reproach of our ways; a loathing our selves, an abhorring our selves in dust and ashes; a not opening of our Mouths in any self Apology, or Justification, but a smiting on our Breast, as so great sinners, as the chief of sinners. This is the true, and real work of Repentance in this part of it: This is a truly Spiritual Penance, in comparison of which all imposed Bodily hardships are nothing; and yet if God lays Affliction upon us, though it be very severe; there is an Accep∣tance of the Punnishment of our Ini∣quities.* 1.63

Oh! that God would enable us to these secret Acts upon our corrupt selves, to rend our Hearts, and not our Garments, to Sacrifice to God broken Hearts, and contrite Spirits, to Tremble at his word, to humble our selves, and to lye down before him, with our very Souls and Spirits, as well as to roll our Bodies in the Dust. Oh! that God would give us these proofs of true unfeign'd Repentance.

4. There follows in a true Repentance, a real ex∣ecution upon our corrupt, impure selves, a cutting off the Right Hand,* 1.64 and the Right Foot, a pulling out the Right Eye, a true Spiritual being put to Death, a slay∣ing, a crucifying our selves in the Flesh, that we may Live to God in the Spirit; a suffering the Spirit of

Judgment, and of Burning, a salting the Saorifice, not only with Salt, but with Fire.

Now All these Things are of great use, as they are Acknowledgments of the Righteous Judgment of God, due to us in our Eternal Condemnation, as they are Judging our selves to the very Fire of Hell; As they declare the exceeding Evil of Sin, and the Foulness of it; as they shew us the abso∣lute Necessity of a Redeemer; as they lay a Foun∣dation of separating our selves from sin, and of the utter Hatred of it. And lastly, They are such, as must needs result from Rational Nature, endued with most powerful Principles of the Law of Righ∣teousness, Knowledge of God, and of his Righte∣ous Judgment, written in the Hearts and the Thoughts he hath made; the Conscience he hath created, either for Accusing or Excusing; and espe∣cially all these mightily set home by the power of the Spirit of God; that so he may have, though not Real Satisfaction from the Sinner; for that is a∣lone from Christ; Yet such an Honorary satisfaction, and Acknowledgment; as is due from a sinner, even in his very Soul, and from the bottom of his Heart; in the Day, wherein rhe Lord is pacified towards him, that flies for Refuge to the hope set before him.

Particular 2. The second Particular in this Head, concerning Repentance, in the strict consideration of it, is, That it imports very close and particular Negoti∣ationn, and Transactions with God, in relation to For∣giveness; and such, as express our particular shame, and sorrow, that we have offended him; and earnest Desires, that he would shew us, that he is at peace

with us, and hath pardon'd all that is pass'd in Christ.

Under this I will Discourse these following Parti∣culars:

1. In Repentance: The Humble, Repenting Soul casts it self down in the most lowly, and Self-aba∣sing Acknowledgment of sin, and confession of it. Scripture therefore points so much at Confession: He that confesseth, and forsaketh: He must first confess, and then forsake his sins, and he shall find mercy, Prov. 28.13. And David describes a Penitent, as one, in whose Spirit there is no guile: that is, he makes an open, sincere, hearty Confession. This is one Branch of the Description of the Blesled Man, whose Iniquities are forgiven, and whose sins are co∣vered; and to whom the Lord will not impute Iniqui∣ty: And after, it follows, I acknowledg'd my Iniqui∣ty unto thee, and my sin have I not hid: I said, I will confess my transgression unto the Lord, and thou forga∣vest the Iniquity rf my s n. But before I did this, and while I kept silence, thy hand was heavy upon me; so that my moisture was tu ned inio the drought of summer, Psalm 32.1, &c. I acknowledge my tnans∣gression, and my sin is ever before me, Psalm 51.3. Ezra thus made confession, c. 9. So Nehemiah. c. 9. So Daniel, c. 9. And the Apostle, John, Ep. 1. c. 1.9. says, If we confess our sins he is f••ithful and just to forgive us our sins, and to cleanse us from all un∣righteousness. Thus we see how much Scripture puts upon Confession throughout.

Now Confession of sin is not accepted of God for it self: For what can we suppose, the Relation of

our sins can be to God, the Eyes of whose Holiness, and Glory, are so p••ovok'd by our sins? But he hath only Regard to us, that we should in hatred of our sins, and of our sinful selves, expose them with ha∣tred, and abhorrence of our selves; and because we are resolved to have no more to do with them, we discover and detect them, without any thing of Guile, without any Reserve: For, as the Expres∣sion is in Job, when we spare our sins, we roll them under our Tongues. The more therefore we con∣fess them with trouble of Mind, and in bitterness of Spirit, and with Resolutions of having no more to do with them, the more acceptable is our Confession to God; because thereby our Confession the more attains God's Ends, and what he is most pleas'd with in our Confession. For therein is our sincerity, when we confess sin, because it is Reason∣able to expect we will not be reconcil'd to the sins we confess: For that is for the Dog to return to his Vomit. Confession of our sins, with Loathing and Abhorrence, is vomiting them out of our mouths. And sherefore to return to them again, is to return to our Vomit: and Confession is like Washing and Purify∣ing our selves: To retturn therefore to the sins we have confess'd is wallowing our selves in the mire, af∣ter washing. This seems so Reasonable, and even Necessary, that when it is first said, He that hideth and covereth his sins, shall not prosper: Then, he that confesseth, and forsaketh, shall find mercy. It is sup∣posed, if any Man does not confess, he will not for∣sake; but if he confesses, he does it in order to for∣saking. But yet because Men are so apt to deceive themselves with Formality, and to think, God may be so put off, and pleas'd, he adds; He that not on∣ly

confesleth, but does that which is so necessary with Confession forsakes; shall find mercy.

Thus Solomon,* 1.65 all along his Pray∣er, joyns many Expressions, that are the undoubted Acts of sincere Repentance, to∣gether with the Confession of sin. And if Confession be thus joyn'd with Sorrow, Shame, Trouble, Ha∣tred of sins and utter separation from them; it could not deservedly fall under that Ridicule, and Contempt, that prophane men put upon it; as if it were the telling God only the Story of our wick∣ed Hearts, or Lives: But without other sincere, effective Powers of Repentance, it too justly falls under that Reproach; but any such Reproach, our Lord will return upon us, and our Confession.

2. In Repentance there is an earnest and most ve∣hement, but also most humble Application to the Throne of Grace, in Jesus Christ, for Pardon and Re∣conciliation; and with such a Continuance and Per∣severance, as till there be some Answer, that God is our Gracious Father in Christ; that we hear the Joyful sound, that our sins are forgiven us. It is not only that common and formal way of asking Pardon, whether we mind it or not; but to make it our Bu∣siness, the Aim and Design of our Souls, till we re∣ceive some gracious assurance, that our Desires are answered, and our Prayers heard. The truly Re∣penting sinner sitteth alone, and keepeth silence; that is, he is in a waiting, and earnestly expecting posture; He putteth his mouth in the dust, if there may be hope; He saith of God, He is my portion; he hath pro∣mised pardon, the••ef••re will I hope in him: For in∣deed the Lord is good to all that thus wait for him; to the soul that thus seeketh him: It is good therefore

for a man, that he both hope, and quietly wait for the salvation of the Lord; It is good for a man to bear the Y ke ••n his youth: Till G d is pleas'd to say to him, Be of good cheer, I am ••y salvation: Fear not. I have blotted out thy Trans••ressions as a clo••d, and thy sins as a thick cl••ud: When they are sought f••r, there sh••ll be none; and though they are s••a••ch'd for, they shall not be found. For thus the trul•• repenting sin∣ner f••ll••ws hard after God: Repentance is a Grace on purp••se for the suing out ••ardon and Reconci∣liation. And because it is moved and acted by Faith▪ it seeks this Pardon in Christ, and through the Mediator, ••y whom alone Repentance bath place, and from whom alone the Notion of it springs, as hath been shewn: Thus David in his Repentance renewed, through the whole Psalm 51. repeats and redoubles his pra••er f••r pardon; as if he would not cease, n r be quiet, till he had the a ••urance of it: He turns himself therefore every way to God, and all the Efficacies of his Grace for Pardon, and with a Respect to the Blood of Christ, under the Hy∣sop.

Particular 3. In true Repentance, the Soul makes Full and F••••m Resol••tions of New Obedience, and A∣mendment of Life; and such as are ready to issue out into A••ti••n; and this through the Grace, and Power, and assistance of the Divine Spi∣rit.

And herein, indeed, is the very great Point of Repentanc••, an•• that gives Evidence to the Truth of all that goes before: When there is such a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; such an after sollicitude, and serious

afflictive Concernedness for the sinfulness and unholi∣ness of our former Actions and Life; that we can no longer endure that State, or Course, in regard of the very anguish, and trouble of Thoughts upon us; as it also issues into a strict Care and Government over all our Future Actions, to keep them within the Holy Rule and Government of the Word of God, the Laws of Holiness, and of Obedience to him: And herewith is joyned a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; such an Af∣ter-mind, such an After-counsel, such Second Thoughts as change the whole Purpose and Manner of Life:* 1.66 such an engaging the Heart to approach to God,* 1.67 So that the True Penitent is prepared, and actually brings forth Fruits meet for Repentance, and amendment of life.* 1.68 There is a turning from Darkness; that is, from the whole Night of Ignorance, Injudicious Mind, Un∣holiness of Action, Sinfulness of Life, under a con∣tinued Night, and Darkness; to Light; that is, to a true sound Judgment and Mind, ••ven the Spirit of a sound Mind, and rightly Inform'd Ʋnd••rstanding; to an high and perfect sense of things, and to an u∣niversal Holiness, Purity and ••leans••dness from all fil∣thiness of Flesh and Spirit; and so a perfecting of Holiness in the fear of God:* 1.69 a just Account of ••he Time past, as that which may have much more than sufficed, to have wrought the Will of the Gentiles, and to have spent in the Lusts of our Ig∣norance, and now we are wholly Dedicated to God.

This is the Noble Grace of Repentance, that is, indeed, to salvation, and never to be repented of: So wonderful and admirable a Contrivance of the Grace of God, and such an Illuststration thereof, that Angels, even the whole Heaven. Rejoyceth over one sinner that repents, more than over Ninety Nine just persons that need no Repentance: That is, there is a greater Resplendency, and shining out of the Glory of the Divine Compassion, and Efficacious Power of his Spirit in Repentance, than even in an Innocent State. It is the Joyful Astonishment of Angels and Saints: They adore, and throw their Crowns before God, even the Crowns of Angelical Perfection;* 1.70 and adore the Infinite and Incomprehensible Myste∣ry of the Divine Will; that when the sinning Angels had no allowance of after, or second thoughts; of after-care; or judging better, of an af∣ter-mind, but are under Final Impenitency, and in Chains of Darkness, to the Judgment of the Great Day, when Repentance to Life is granted to men.

The Lord hath been pleas'd to bring out of that Reprobate Silver in it self such Vessels of Mercy,* 1.71 which he had before Prepared to Glory;* 1.72 mak∣ing them by Repentance Vessels meet for the masters use, prepared to every good Work; and who herein yeild this great Glory to Righ∣teousness, and H••lyness, that upon full J••dgment and Experiment made; They imcomparably pre∣fer Holyness to all the Pleasures of Sin, that are but for a season; and choose even the bitter Draught, if I may so speak, the bitter Waters of Repen∣tance,

before the Intoxicating Cup of the Pleasures of Sin that are but for a season; and stand for ever obliged and deeplyest indebted to true Grace, that not only their after thoughts, and Judgment in Repentance are accepted; but that they are Re∣triev'd by the E••••cacious Operations of it to New∣ness of Life.

General 2d, I have thus far open'd the Nature of Rep••n••ance, by considering the strict, and pre∣cise Notion of it, and shewing how excellent, ad∣mirable, and even noble a Grace, this Evangelical Grace is, even in that strict and precise Notion: I will now go on to consider it in the excellent motives, and Incentives to it; that will further shew the excellency of its Nature, and then the signes of its Truth, that it is Repentance of the true Alloy; the truly excellent Nature under that great sign, It is Repentance to Salvation, and that is never to be Repented of, which is the Second Gene∣ral under this Third Head in the Doctrin of Re∣pentance.

Particular 1. I begin with Motives to this true Repentance, wherein I Record these following, of which I will but briefly speak, having already comprehended much of them: And as they are motives, so they are to be look'd upon as the highest means, and instructions, fitted by God for Repentance; and the Soul accordingly is to apply and stretch forth it self in the use of them.

1. The principal, not Motive, but Mover is the Supreme Grace and Operation of the Divine Spi∣rit,

who si••s as a Refiners Fire, and F••llers Soap within the Temple of the Soul;* 1.73 is a Spirit of Grace, and of Sup∣plication, a Spirit of Judgment and Burning, washing away the Filthiness of the Flesh, and of the Spirit; The divine Spirit is the great Superintendent of the Grace, and Work of Rep••n••ance, by his inward Motives, and Overshaddowings of the Soul; For seeing Repentance is the Gift and Grant of God;* 1.74 the Divine Spirit, that is the Power and Finger of God, must needs be the Supreme Operator: What the Love of God is the Fountain of in the Divine Operation; that the Spi••it of God, by whom, the last Operation, and ••ffect is in every thing perfected, is the immediate Hand and Finger that b••ings it to p••ss; and so what Jesus Christ is a Prince to Gi••e; that which is his, the Riches, the P••••chase of his Redemption; his Spirit is sent,* 1.75 he sends him in the Fathers Name, to take of it, and to give it to ••is R••d••emed. Repentance therefore being the ••urchase of the Re••emption of Christ, he gives it as ••he Fruit of that Redemption, and whence else should Repentance arise? For except by ver∣tue of the Redemption of Christ, it were Created and Lorn with us, It is no•• in a••y Created Power to raise, or to bring it forth; That belongs to the all Crea••ing Power: That Christ hath shored up the Moral Faculties so far, as to preserve the possibilities of Repentance is Evident; and to his Glory be it declared; That by him the same mo∣tions and endeavours; that Natural Conscience hath

to Holyness, and Righteousness before sin; the same it hath to Repentance after sin; and so even as in sinning, so in not Repenting the Impenitent Sinner is most righteosly Condemned.

But even as a Man cannot exert, nor put forth his Faculties to Holiness, and Righteousness be∣fore sin without a Reg••neration, and new Creati∣on; even so can he not after sin, either, as it is habitu••l in his Nature, or as he is fallen by innu∣merable Actual Sins, return by Repentance, except by the speci••l Assistances of Divine Grace, and Almighty Power.

For surely, as nothing lies for ever in a state of nothing, except an almighty moover gives Being from himself; so Impenitency lies for ever in a state of Impenitency, except an infinite Spirit of Grace give Repentance to ••ife; which shews, that mankind stands in no other state for Repen∣tance, than it does to Holiness, and Righteousness; There is that preserv'd in him, that shews the goodness of both, and moves him to both; but how to Perform in either he finds not, but as he is Assisted by Infi••ite Grace, and by an Infinite Spirit: And this shews Supremacy of Grace, di∣stinguishing between those, to whom it gives Re∣pentance unto Life, and to whom it does not give; even ••s it destinguish••s between those, to whom it gives Regeneration, Renovation, new Creation to Holiness, and Righteousness; and to whom it does not give.

For except these, even Repentance, new Crea∣••n, Reg••n••ra••ion, were so by Christ communicated to our very Natures; that every man had them by the very Grace of con••i••••ing Cre••tion; except he

Lost it for himself (as Adam did Original Righte∣ousness for himself, and his Posterlty) which no man will dare to assert; it is so evident to the con∣trary; else what is not, never will be; and what is at Rest will never move, except an Almighty Mover give it Motion.

For though, it is true; the Engrafted Notions of Righteousness, and Holiness, first; and then of Repentance in case of sin, or Fall have a Residence in the very Spirit of Man, or Human Nature; ex∣cept utterly quench'd by a Malice even Diabolical as in the sin against the Divine Spirit; yet they can∣not rise beyond themselves to true Repentance, without a new Donation from God and Christ by the Holy Spirit; and only shew the exceeding first Corruption, and Degeneracy of Human Na∣ture and aggravate Condemnation, in that they reach not that end, they should reach to, nor in∣deed to their own utmost possibility; but men are condemn'd, and depriv'd of further Grace by not improving the Talent given to them, so far as they indeed might.

But from all this it arises, that the Supreme Mover in true Repentance, is the Holy Spirit of Grace; and if there be any appearance of Repen∣tance, that is not a Repentance given from the Divine Spirit; it is not the Repentance to Salvation, not to be Repented of, but a semblance and Counter∣feit only of it.

Now in this point, I have been the larger, be cause I had not before spoken to it: I shall but just name th••se following, because I have before comprehended them in former Particulars.

2. The sense of our own lost condition without Repentance is generally the first motive to Re∣pentance; in which regard our Lord pronounces once, and again; except ye Repent, you shall all Perish, ••uke 13.3.5. Repent, and turn your selves, so iniquity shall not be your ruin: Cast away your Trans∣gressions, make you a new Heart and a new Spirit; for why will you Die? Implying this as the great motive to Repentance; that without it we must needs Die, Ezek. 18.30. Acts 17.31. God com∣mands all Men every where to Repent; because he hath appointed a day, wherein he will Judg the World: The consideration of a Judgment, to wit, of Condemnation upon an Impenitent Person as one great motive to Repentance.

God is pleas'd therefore generally to usher in Repentance by a shaking, an Earthquake in the Soul, shewing it the Horrors of Wrath and eter∣nal Punishment; which is call'd the Spirit of Bon∣dage, Rom. 8.15. For that Law of Self-preservati∣on being seated so deep in Man; the fear of an evil so Destructive to ••our Beings, as wrath to come, and the eternal Displeasure of the Supreme Being; Nothing moves so strongly and powerfully, nothing makes so violent concussions in the Heart of Man, as these deep apprehensions, or tears up the very Roots of that old sinful Frame, and make it fly every way, to change its Scituation, and Posture for the avoiding of that Displeasure: Thus Nine∣veh affrightned with that present dreadful D••nuncia∣tion of Judgment, turn'd it self every way to Attone∣ment with God; although the Judgment then De∣nounc'd did not r••ach to Everlasting Punnishment; how much more do the Apprehensions of Wrath

to come, and ever to come, as was before observed of it, move? And though this is not the high∣est, and noblest Kind of Motive; yet it is such as our Lord earnestly, and doubly recommends to his Friends. I say unto you my Freinds, fear not them that kill the Body, and have no more that they can do;* 1.76 but I will forewarn you whom you shall fear; fear him that after he hath kill'd, hath power to cast into Hell, yea, I say unto you, fear him.

3. The so gre••t Assurance God hath given in Jesus Christ the Mediator, and Redeemer, that our s••••s shall be Pardoned upon our Repentance, is a most excellent motiv•• to Repentance, and follows the former; as that still Voice, wherein God is, did the ••arthquake, 1 King•• c 19.12. This Assurance is that, which gives Life, and Spirit to Repentance, and also the true Eva••gelical Sweetness, and Di∣vine Temper to i••; which else would turn into the Horrors of Cain and Esau, which afterwards relaps'd into a Wor••ly s••curity, senselesness▪ and sensi••ility; for Cain went out from the P••ese ce of the Lord▪* 1.77 and dwelt in the Land of Nod, and fell to Building: Esau b••came a grea•• Earthly Prince, and Fa••her to many D••kes, without any further thought of the Birthrig••t, or Blessing; or else the ho ••ors arising from the sense of sin, and Divine D••spleasure turn into the D••spair of Saul, and Judas, ••••at are but the for••casts of Hell, and everlasting s••p•• a••ion from the presence of God, and the light of his Countenance. This sense of the

Love, and Favor of God in Christ, is that which draws the Soul, by the melting, and dissolving that Stony Heart, and making that stiff Neck, and Iron Sinnew to be ready, and pliant to all Holy Rules, and Heavenly Motions; and sweetens fear, sorrow, and horror into Love, and Reverence, and filial disp••sitions to Obedience; while there are any beginnings of shedding abroad the Love of God in the Heart, and when the Love of Christ begins to Constrain us: This glance of the Eye of Christ on Peter wi••h Love and Grace, made him go out and weep bitterly; this sense of Mercy humbled David, and Distill'd into all those Heavenly Peni∣tential Expressions, we have Psal. 51.

4. When, by the grace of God, the Heart is deeply Aff••cted with the sight of the great Evil, abominable Foulness, and Hatefulness of sin; and with the Beauty of Holiness; this is a most effective motive to Repentance; when we are struck with the sense of the Intrins ck shamefulness of every evil way, the falseness of those appearances of good, that a••e found upon sin, but wer•• an Inheri∣tance of Lies; it makes us hate every false way, and cast away the Things, that can yeild no true good or prof••; and of which we have reason for ever ••o be asham••d; the end of which is Death, Rom. 6. Through the word of thy Lips I keep my s••lf f••••m the Paths of the Destroyer. Psal. 17.4. Through thy Precepts I get understanding, therefore I hate every false way. Thy word is very pure, theref••re thy s••rvant loveth it. I h••ve found thy Precepts concerning all things to be right, and I hate every false way. The righteousness of thy Testimonies is everlasting,

give me understanding, and I shall live, Psalm 119. The Law of the Lord is right, converting the soul; the testimony of the Lord is sure, making wise the simple; the Statutes of the Lord are right, rejoycing the heart. How sweet are thy words to my taste? sweeter than ho∣ney to my mouth. Moreover, by them is thy servant warned, and in the keeping of them there is great re∣ward, Psalm 19, All these are Expressions of the mighty Power of Holiness moving to Repentance; from the Beauty and Amiableness of it self, and the Odiousness of Contrary Sin and Evil.

5. The Word of God, throughout all these, is the Instrument of the Holy Spirit; and with the Variety of its Divine Representations, Collects, and Diffuses into the Soul, and Univers••l Spirit of a Man, being suited to every Faculty and Affection, the Reasons and mighty Efficacies ••oth of Fear and Hope; viz. the Wrath and Indignation a∣gainst sin; of Grace and Mercy in Christ to the tru∣ly Repenting sinner; and together with them, the Beauty of Holiness, and the Hatefulness of Sin. For the Word of God is the Sword of the Spirit, execu∣ting Vengeance on sin, and yet sparing the Humble Returning sinner, and effectually moving him by it to Repentance.

6. The sixth, and last Motive I shall use, is the true Consider tion of the Gospel state, both as it is now, and as it shall be in its Glorious Manifesta∣tion: For that being a state so New, and so diffe∣rent from the present state of Sin, and Flesh, and Corruption, we can never be suited to it but by this great Change, by Repentance for it: the putting off

the Old Man, which is corrupt, accord∣ing to its deceitful Lusts,* 1.78 and putting on the New Man, which is renewed after God, in Knowledge, Righteousness, and true Holiness, is most absolutely necessary to enjoy this Kingdom: And this is the Truth of Repen∣tance; It is the having such an Eye upon him,* 1.79 who is Risen from the Dead, and to the Resurrection of the Dead it self, as to know neither Per∣sons, nor Things, as we knew them before, after the Flesh. On this account our Lord sent John as an Herald before him, preaching, and saying, Re∣pent, for the Kingdom of Heaven is at hand. And as soon as John had finish'd his Ministry of Repen∣tance, to shew it was not only the Message of the Fore runner, but of the Lord himself, whose way he was to prepare. Jesus himself from that time, be∣gan to preach, and to say, Repent; for the Kingdom of Heaven is at hand, Matth. 3.1. c. 4.17. he shewed to us, this New state requires New Persons, New Hearts and Spirits, New Lives and Actions, to lay the Foundations and Beginnings of it here, and now; and that it may break out into Salvation, and Glory, at the Glory of that Kingdom: That it may be so tryed now, as to be found unto Honour, Praise, and Glory, at the appearance of Jesus Christ.

I come now to the second part of this General, viz. to discourse the signs of the sincerity of this Repentance, under that great Note, and most sig∣nal Character of it, That it is Repentance to salvati∣on, never to be repented of. Which gives these Four great Characters as signs of it.

1. Repentance that is not to be Repented of, must leave no known evil or sin unrepented of: For then that sin so eats into the very heart of such Repen∣tance, that it needs to be begun a-new, and to be entred upon a-fresh, being not through, and sin∣cere, and therefore false and counterfeit: This makes Scripture so often insist upon the through a∣mending our ways and doings; and re∣turning to God,* 1.80 not feignedly, but with the whole heart. And Christ blesses in turning away from every one of our I∣niquities. If I regard Iniquity, viz. a∣ny Iniquity, in my heart, the Lord will not hear me. The leaving of one sin unrepented of, makes a man d••uble-minded, and so unstable in all his ways,* 1.81 who can ob∣tain nothing of the Lord. He misses that Great Wisdom, that after-mind, or Wisdom of True Repentance: David in the sense of this so earnestly prays; Search me, Oh God, Try my Reins,* 1.82 and my Thoughts; and see if there he any evil way in me, and lead me in the wa•• everlasting: And to shew his sin∣cerity, he says, All my ways are before thee:* 1.83 As he therefore that breaketh one Command, is Guilty of all; so he that repents not of all, truly re∣pents of none:* 1.84 He that breaks one of these least Commands, and teacheth men so shall be call'd least in the King∣dom of Heaven I was upright before him, and kept my self from my Iniqui∣ty. By all this, and many mo•••• such like Scrip∣tures, it is most evident, a Repentance not to be Re∣pented

of, requires Ʋniversality: For willfully mis∣sing in one sin, or Duty, it betrays it self insincere throughout, every way; it hath forgotten it self, if it neglect any one known Grace. Such a Repen∣tance is blind, and cant look affar off and see every way.

2. It is a persevering continuing Repentance, that is never to be repented of. It must go on; it Renews and repeats it self, but never is so to be re∣pented of, as to be revers'd, repented, or recall'd. It goes on even till it touches, and even enters in∣to salvation it self: For it is better not to have known the ways of Righteousness,* 1.85 than having known them, to depart from the holy Commandment given to us. For to such it happens, according to the true Proverb: The Dog is returned to his Vomit, and the Swine that was washed, to her wallowing again in the mire.

He that hath truly repented, finds such satisfacti∣on in his Repentance, that as the up∣right man, he holds on his way,* 1.86 and grows stronger and st••onger in it. And in case of any Falls or Returns to former sins, there is both a daily Renewal, and p••rf••c••••••g of R••pen∣tance for lesser Failings, and s•• ••et Faults; and more solemn for greater Sins and ••alls. The true Repenting Soul is as the ••ight th••t shines more and more to the perfect Day.* 1.87 But the false Penitent washeth in Darkness, and kno••s not at what he stumbles.

Thus true Repentance knows not, finds not any Reason of calling ••ack, or Repenting of it self, ei∣ther as if there had not been Reason, or greatest advantage in Repenting in General; or as if it had

nor been true, of the right kind, like precious Re∣pentance (as the Apostle speaks of Faith) with that of all Saints.

There may be indeed in the sincere Servants of God, some Fears, Misgivings, Suspicions arising from Godly Jealousie; but in such Tryals sincere Re∣pentance, after some time, comes forth, as Silver out of the Furnace, more pure and refined. Or these Doubts may arise from Temptation, or Gods seeming forsaking, or Desertion, or from the Weak∣ness of Repentance in its Beginnings. But this is but as the smoaking Flax, or the Bruised Reed, which Christ will not quench, nor break, but will send forth Judgment to Victory, in the behalf of such his Servants.

So this Repentance is not to be begun again, and to be repented of, as a false, insincere Repentance is; but to be vindicated and cleared, as the Sun covered with a Cloud, that is yet the true Light of the World; however it have been shaded, or obscu∣red; and as the true Fire, that shall never be put out, or reputed False, as a Glow-worm Light, or Foolish Fire, however it may be hidden sometimes as under the smo••k.

3. Repentance not to be repented of, is effective, and produces that great Change; that as heretofore men yeilded up their Members, as Instruments of Ʋn∣righteousntss to unholiness, and unclean∣ness, and to Iniquity unto Iniquity;* 1.88 so now the•• yeild their Members, as Instru∣ments of Holiness unto Righteousness: and as hereto∣fore they were Free from Righteousness, as being the Servants of Sin; so now they are free from sin, and

become the Servants of Righteousness: Such an effe∣ctual Repentance, of which, not the Speech, and Word, and Profession, but the Power is known; needs not to be begun, but to be proceeded in, to be consummated. But a Repentance that can do nothing, that cannot change a man's Way, nor Course, but he remains under the same sins; so that he hath forgotten (he can forget it,) that he was purg'd from his old sins:* 1.89 such Repentance needs indeed to have the Foundations laid anew: and as a great Error, a great sin in Repentance, to be repented of indeed; as most Ruinous,* 1.90 as well as most False and Deceitful; and starting from its End, as a broken Bow from the Mark.

4. The Repentance not to be repented of, gives some of the F••retasts, and happy Dawns of salva∣tion it self; siilling the Soul with the Joy unspeak∣able, and full of Glory.

For when t••e Apostle describes Repentance unto Salvation; it does not only shew the blessed Fruit, and consequence of Repentance; but it also de∣fines and distinguishes Repentance, that is true, and sincere, from what is False and Counterfeit: Now seeing Repentance, tho it be to Salvation, cannot be known to be so, till it lay actual hold of Salvation; except it have some what of the Joy of Salvation; except there ••e a Life in the Hope it gives; except there be a Witness rising from it: Therefore herein there must needs be a distinguish∣ing Character of true Repentance, and a sign of it, that contrary to the sorrow of the World, that

worketh Death, and casts a shade of Death; Re∣pentance to Salvation hath some Precursory, or before Hand-Rayes, and Dawns of that Salvation; the Effect of the Righteousness of Re∣pentance is that particular Fruit of Righteousness,* 1.91 even Peace and Assu∣rance for ever. There is some Por∣tion of the hidden Manna, and cast of the white Stone, some of the Fruit of the Tree of Life in the midst of the Paradise of God; and even in any of the sad∣nesses of the Servants of God, by reason of Af∣flictions, Temptations, any Agonies of Conscience, Desertions; there is Light in the midst of that Darkness; whereas in the false Joys of counterfeit Repentance, there are such either presumptuous sensual Intermixtures, or such a want of true Spi∣ritual Light, that the midst of that Joy is Heaviness. But the Fruit of this Repentance is that Peace of God that passeth all un∣derstanding;* 1.92 guarding the Heart and Mind through Jesus Christ.

5. To all these, both Motives, Means, and Signs of Repentance, must be always added, Prayer; even, all Prayer, and Supplication with Perseverance, and continuance therein; even to extraordinary Watch∣ings and Fastings, as occasion requires, Ephes. 6.18. Colos. 4.2. Luke 11.9. For as the Soul in Prayer and Supplication feels the strong motions, and excitations of Repentance by; setting before our selves, and making close Applications of our selves to; the great considerations of God, of Christ, of Sin, of Holiness, of Eternal Happiness, and Misery; so herein is the earnestness of Suppli∣cation,

asking, seeking, and knocking, for the Holy Spirit, engaged, and employ'd; as knowing him the supreme Mover, Principle, and efficient of Re∣pentance; and the Divine Spirit, coming down to Dwell in the Spirit of the true Penitent, and shedding its efficacies, and operations in it, as a Spirit of Grace, and Supplication, seals to the Soul the truth of Repentance, and becomes a spiritual visible sign, and evidence of the Truth of it; as Christ says of Paul upon Repentance, behold he Prayeth, Acts 9.11.

6. Some Great, and Heroick Acts, and Effects of Repentance according to the Ability, and Op∣portunity of Persons; and according to the Sins, persons have been guilty of, before Repentance, are sometimes absolutely necessary Evidences of the Truth of Repentance; and sometimes Illustri∣ous, and extraordinary Signals of the mighty Power, and Force, and largeness of Efficacy in this grace of Repentance; where it meets with Subjects, whom God by outward enablements of Providence, as well as inward Grace, and Power hath fitted hereunto. Such are in cases of great Scandal, and publick Offence publick and open Confessions of sin; endeavours, and close Applica∣tions upon Persons, that have been of the knot, and fellowship of our sins, or private Parties, and confederates in them, moving them by all the Sen∣timents of our Minds, and the Affections of our Hearts to Repentance; sollemn Fastings and Humi∣liations, with usual Watchings, not only for the Taming, bringing Down, and Abasing of our selves, and by the acknowledgment of our own unworthi∣ness

of the least of Mercies; and that we are wor∣thy of Wrath, and Judgment only, and to be strip'd of all Enjoyments; but because the Heart is so taken up, and engag'd, that it can mind, nor attend, nor be at leisure for the most ne∣cessary Refreshing of Bodily Nature; which is made, and taught, and disciplin'd, as heretofore to serve sin; so now to cry out for Mercy, and Pardon, and to undergo the severities of Repen∣tance; and to be brought under to them in extra∣ordinary Weepings according to the most Affecti∣onate Emotions of the Soul, and suitable Tem∣per of Body.

And such as these are also the Acts of just Re∣stitution to persons injured according to our ut∣most Abilities; or great Alms-givings and acts of Mercy; of which Zaccheus, Luke 19. is a great Example. Great Acts of Service to Jesus Christ in the Salvation of Souls, either by our own personal Ministry, as Paul so zealously Preach∣ing the Faith,* 1.93 he once destroyed; or private endeavours, by Holy Dis∣courses, and Declarings, what God hath done for our Souls; by Exhortations and good Counsels, by Holy Examples, by great Liberali∣ties for the promotion of Christianity, and the Powers of it in Repentance, and general Reformati∣on, and bringing in Souls to the most publick, open, and notorious renunciations of former sins, and the very instruments of them; of which we have a great example in the burning their Magical Books of so great valew, Acts 19.19. Job. 34.31.

These are not to be Bound, as heavy Burdens to the entanglement, and enthralment of Conscience, upon All; but according to the opportunities, and advantages Persons have, their state of Body, tem∣per of Mind, freedom of Time, abilities of E∣state; and leaving to supreme Grace, the giving of various degrees of Grace, and making among the Pleiades, the watry Weeping Stars of Repentance, one Star to differ from another in Glory. But when there is a meeting, and concurrence of all these, or an eminency in any; they who can shew forth the truth of Repentance in these Fruits,* 1.94 purchase to themselves good Degrees, in the Academy, or School of Repen∣tance, and bring great Honour to Christ, and to it; and according to our Talents receiv'd, sincerity in each of them is essential to the truth of our Re∣pentance; and if they are in us, and abound, they make us to be neither Barren, nor Ʋnfruitful in this great Gospel Grace, given from the Lord Jesus; but without any trurh of them we are as a Well without Water, Clouds without Rain, frothy Waves, driven of some Imaginary, or Earthly Winds and Vapors,* 1.95 and tossed; and in great danger of prooving falling Stars; for whom is reserv'd the blankness of darkness for ever.

4th, I come now to the Fourth Head in this Head of the Doctrine of Repentance, viz. The great saving benefit, the blessing of this Grace, and Gift of Repentance; which hath the upper, and the neither Spings;* 1.96 from the neither Springs all gracious Affections, and Fruits of a sollemn,

and serious Resipiscency, or growing Wise upon sad Afflicting Remembrances, and reviews of sin∣ful ways; and the upper Springs of Joy, Peace, Happiness, and Blessedness for ever; and eternal Rejoycings, we have so Sorrowed, so Repented: Of this I will give but a very short Representati∣on, because the enlargement upon it more pro∣perly belongs to another grand principle in the Doctrine of Christ; and yet what I do say, I will endeavor distinguishingly to Discourse it to the Doctrine of Repentance, and with a peculiarity to it.

1. In that it is Repentance to Salvation, wrought by a sorrow after God; it is ordain'd by God, as a security, and preservative by his especial Grace in Christ from everlasting Weeping, Wailing, and gnashing of Teeth: a Repentance without any Fruit, or Effect, but a continual Circulation of it self in Horrors, and fruitless renewals, without ease, or remedy, without possibility of Amend∣ment, of recovery to God, and Holiness; For in Hell there is no such: Woe therefore to you that Laugh now, without this true Repentance; For you shall weep, and weep for ever; it is the state of utter Darkness, extremity of Darkness, and to extremity of Duration, even Eternal Duration: But true Repentance hath had its Proportion here 〈◊〉〈◊〉 this World, of sorrow that God Accepts in Christ and through his Agonies for sin.

2. It is not only a security from Damnation, but an assurance of a state of Life, Glory, and Blessedness; For upon this very reason, because

God hath Sanctified Repentance to Difference, and separate his Servants by, from all the lost, and perishing, Repentance is so eminently call'd Re∣pentance unto Salvation; and Repentance unto Life: For when the miserable, and undone shall com∣plain, and endeavour to Impeach the Divine Justice, with the Salvation of Sinners, as great, or greater than themselves, Publicans and Harlots, such as the Apostle speaks of, 1 Cor. 6.

When many sober moral Men, both Heathens, Jews, and Christians are shut out from Heaven, Salvation, Life,* 1.97 and Happiness; and fall into the Condem∣nation of Hell; God justifies and Vindicates him∣self by the vast Distance between the one, and the other, Repentance hath made; which, as it should engage our Thoughts in deep search, what kind of Repentance we have, whether it can make such a Difference; so it assures us, there is a great excel∣lency and Dignity in true Repentance; when it shall be seen in the Glory of the Righteousness of Christ, wherein it shall be display'd, as in its chief Light, Life, and Lustre.

3. There shall never be any cause, the least cause to look back with sorrow, or regret, that we lost any of the pleasures of Sense, or of this World; or that we pass'd through the Severities, or Ri∣gors or Sadness of Repentance, or that sorrow after God, by which it was wrought: And which ex∣presses the Blessedness and Grace of this Repen∣tance much more; we shall not look back upon any of the Imperfections, and impure Allays of it, the Vacuities, and Emptinesses of it, that were

not fill'd up now. For it shall, in every regard be filled up to the Highest Complement of Perfection. because it is surrounded with the Righteousness of Jesus Christ, and Adorn'd with its Rays, and Per∣fections; and the mighty Operations of the Spirit of Christ, holds them fast in that very moment wherein his servants go out of this World; He apprehends them, he holds them in his mighty Hand, and Arm, to perfect them to the Mark, both in their Repen∣tance, and in all other Graces.

4. There shall be Everlasting Joy, Rejoycing and Triumph in the Acceptance of our Repen∣tance by Christ: So that all truly Repenting Sin∣ners shall say with everlasting Hallalujahs; bles∣sed be God, who hath given us Repentance to the Acknowledging of the Truth; whereby we recovered our selves from the snare of the Devil, when we were taken Captive by him at his Will. Blessed be God,* 1.98 who hath granted us Repentance unto Life. Blessed be the Lamb, who hath loved and washed us from our sins; and even our Repentance from sin in his own Blood; that it might, how ere Imperfect, be accepted be∣fore him, who sits on the Throne: Blessed be he who as a Prince and Saviour hath given us Repen∣tance and Remission of sins, Revel. 5.6. Blessed be the Eternal Spirit, who as seven Spirits before the Throne hath Diffus'd his Graces, and among them this Grace of Repentance, as the Spirit of Grace, and Supplication; Blessed be the word of his Grace, that held out Repentance in its whole Circumfer∣ence and Center: Blessed be God for all the Preachers and Ministers of Repentance; and Bles∣sed

of God are our Spirits, and all the Faculties, God hath given them, that Ministred each in their courses to this great Grace, and exercise of Repentance; Hallelujah, for ever, and ever.

Head 5th, I come now to the Fifth, and last Head in the Doctrine of Repentance, that is, to reduce the Discourse of the Scruples, and Cases of Conscience, concerning Repentance; that have not yet fallen under any proper resolution; to this great Doctrine, as I have now laid it down:

Herein I shall propose only these three as neces∣sary to be more fully Debated; any other, that have Represented themselves to my thoughts I have already laid in Provision for the satisfying them, in the plain Doctrine of Repentance; easing the scruples, without express naming them.

Quer. 1. Whether Repentance, wrought by sor∣row after God, be not either unnecessary; seeing there is full satisfaction for sin, and Redemption for it in the ••lood of Christ: Or, 2dly, If it must be acknowledged necessary, whether it does not derogate from the Freeness of Grace, and the Ful∣ness and Perfection of Redemption in that Blood; and so entrench upon Faith alone in it.

Quer. 2. Whether our Repentance is not made subject to Human Judgment in two Cases?

1. To the Judgment of Ministers, or (as men speak of the Church) seeing so many expressions of Christ seem to suspect it there; whose sins so

ever you remit,* 1.99 they are remitted, and whose sins you retain, they are retained.

2. When our sins are Trespasses, and Injuries a∣gainst Men, whether, if they do not forgive us, it be not a prejudice, and Bar to Divsne Forgiveness; yea though we have but griev'd, scandaliz'd; or especially drawn them into sin by our example, or even sollicitation, and temptation to sin, seeing some Scriptures command us to Agree with our Ad∣versaries, &c. To leave our gift before the Altar, Matt. 5.23, 24, c. 18.15. &c.

Answer 1. Sorrow for sin, and Repentance are by no means to be look'd upon as separate from the Blood and Redemption of the Lord Jesus; but as flowing from it, and Ordain'd by God, in the hand of the Mediator; who truly gives it, washes it in his own Blood, and as the great High Priest, Offers it with the Incense, Oyntments, and rich Perfumes of his own Holiness, Righteousness, and Purity. He Promotes, Advances, and gives Grace of a conti∣nual Renewing of it. And this is the true account of the room and place all Graces have in the Co∣venant of Grace; so that though they are required of us, as indispensable Duties, and even, as it were, Conditions of the Covenant of Grace on our parts; and we are spoken to in a way of Rational and Intellectual manner of Exhortations, Counsels, Reproofs, Promises, Threatnings; yet these are all but instrumental Conveyances of the Efficacies of the Spirit of our great Melchisedec, who blesses his People in turning them every one from their Iniquities.

Even from every one of their own Iniquities; and makes up, whatever is wanting in the severities, or Powers of Holiness in Repentance, by his own Sufferings and Obedience. And thus the weight of the Covenant, that shall never be found fault with, because the Covenantees brake it, is suspended upon him, that is mighty; the Nail fasten'd in a place so sure, that the weight of not only Cups, but Flagons, Vessels, of all Quantities, both the Issue, and the Off-spring, rest secure upon him, even to Eternity, Esay 22.23. And thus Discoursing of Re∣pentance, it can be no derogation, either in the sorrowing, nor the Reforming Parts of it.

Answ. 2. The Administration of the Church, or of the Pastors, or Elders (who are also the Evan∣gelical Bishops,) hath no other Power but of Mi∣nistry in the Declaring, and Applying, as they find just occasion, all the Promises to the True and sincere Repenters; and the Denunciations, and threatnings to the Obdurate, Obstinate and Impenitent Sinners, and on Insincere Repentance; and if they do this Errante Clave, not according to the Truth of the Gospel, it neither Binds on Earth, nor in Heaven; else the Power of the Church, or the Ministers were Despotic, and Lordly; they would Exercise Authority to purpose, which Christ says, They shall not; nor be accounted Evergetae Indulgers of a Repentance, however but Counter∣feit, or Insincere; or on the other side Dominate over true Repentanc, Luke 22.25. They have no Dominion over their Faith, no more have they over their Repentance; but are helpers of their Joy, or Godly sorrow; and the Publishers of the Wrath to

come on all obstinate Sinners, or Hypocritical Re∣penters, 2 Cor. 1.24. c. 10.6.

Answ. 3. Although it is indeed the Duty of a sincere Penitent to Ask Forgiveness of those, whom they have offended, either by Injury, or Scandal; and to make all the Spiritual Reparations, they can in case of Scandal; and in and by this Worlds goods, as they are able, in case of that Kind of Injuries; Yet it is also the Duty of those, who are, or have been so Trespass'd upon either way, to Forgive and under that highest Obligation; that except they so forgive, as They are Commanded, their Heaven∣ly Father will not forgive them their Trespasses.

But whether they do according to their Duty, or do not; God retains those supreme Keys of Par∣don of sin, and Absolution of the Penitent in his own Hand; and he hath the right, and just Title so to do; For he is the not only Law-Giver Pa∣ramount, and if there be no Law of his broken, there is no Transgression; but if he Pardons, and Justifies, none can condemn; Transgression is Cover'd, and taken away, whether men forgive, or not; else they could not be Blessed, to whom he imputes not sin, if men had power still to Impute it: And lastly he is the Sovereign Proprietor; the Of∣fender, and the Offended are alike his: They are both not only his Vassals, but have Forfeited themselves and their All, to his Justice; upon all these Accounts, David said, against thee,* 1.100 thee only have I sinned, and not against Ʋriah; but in such an Inferi∣ority, as that my offence against him is Bound or

Loosed, as thou Pardonest; so then if God Pardons, though Ʋriah's Family, or Posterity, or himself (if he could have surviv'd) had not Pardon'd; yet God would be Justified in Speaking, or de∣claring, David a Pardon'd Sinner; and clear in Judging him so, in so taking away his Iniquity, that he should not Dye for it. And this is the true sense of that great Penetential acknowledgment of David, and not any intention of setting himself up in his Royal Dignity, as above the general, and or∣dinary Rank of Sinners, or Offenders. He had something else to do, when he was thus humbling himself before God, and beseeching mercy, than to Magnify himself above his fellow Creatures: He was laying fast hold of Infinite Power, and Grace, and Pardon; and from which there was no Appeal: For unto thee Lord, belongs Mercy uncontrollable, who hast the Ultimate Judicature of Rendring to the Trespassor, and Trespassed according to their Works.

Now, Seeing the generality of Christians, trust to Death-Bed-Repentance, I should give a Resolution to that great, and concernful Question; whether there be a possibility of a Sinner, and saving Death-Bed-Repentance. But in answer to that there is added unto this Treatise of Repentance a Dis∣course Printed several years ago of the same sense and Spirit with this Doctrine of Repentance; and is therefore under review, and as in second Editi∣on presented with it: I will therefore conclude this with some few and short Practical Inferences, the whole being compos'd to Use and Practise.

Infer. 1. How admirably Wise, and Holy is God in his Grace, Mercy, and Pardoning Goodness! He is not Loose, or Prodigal in his Forgiveness, but hath provided this Admirable Grace, and Duty of Repentance, to shew; that as he does not cut off Awes of him, and Reverential Returns to him, by offering no Mercy, but giving up to Despair; so he does not turn Wild the Hearts, and Con∣sciences of them, whom he Pardons, by Licentious Forgiveness, but so stated, and bounded that his Grace may not be turn'd to Wantonness.

And this is the Name of God in the Redeemer, he is a Holy, and wise Redeemer; he does not Redeem without Repentance, he hath upon him the Spirit of Wisdom, and Ʋnderstanding, and of the Fear of the Lord; he is quick of Ʋnderstanding in the Fear of the Lord; he does not judg after the sight of the Eyes, nor Reprove after the hearing of the Ears. But righteousness is the girdle of his Loyns, and Faithfulness the girdle of his Reines, Esay 11.2. Let us then aright understanding this Wise Grace of the Gospel, as not take Sacriregiously out of it these Richest Jewels of its Wisdom, and Holy∣ness; denying Repentance in either our Doctrine, and Principles, or in our Lives and Practise.

Infer. 2. Seeing God hath not only in his Gos∣pel, but by the very Law, and, as I may call it, Gospel of Natural Conscience, Commanded all Men every where to Repent; and Because, that is, not full enough, clear enough to lead to true saving Repentance; he hath therefore written it to us with the Sun-beam of his Gospel; let us therefore

think, If it be Intollerable for Tyre and Sidon; for Pagans, and Indians, in the Day of Judgment; How much more will it be for us in that day? For if they are Condemned, who have not Com∣ported with so clear, so absolutely necessary, so Wise, so Holy, so every way Rational, Gracious, Inviting Doctrine, made known to be so, by a much dimmer Light, what will be done to us, who have not been drawn and led to it by so Glorious Rayes of the Sun of Righteousness; whom such Riches of Goodness have not led to Repen∣tance?

Infer. 3. How Adorable is the Grace of God in Jesus Christ, who hath not only given us the Doctrine of Repentance, but by his Spirit gives the very Grace it self! He hath put no Trust in our own Powers of Ʋnderstanding, Will, Affections, Natural Conscience, Reason, or Morality, but only in his own Spirit, and Grace in his Son; nor doth he Accept our Repentance upon its worth, valew, perfection; but wraps it up in the rich Robes of the Righteousness of Jesus Christ, and so it is plea∣sing in his sight; so he does not lessen, nor de∣rogate from the graciousness of his Gospel by Im∣posing such a Duty; But he magnifies it by giv∣ing so high, and admirable a Grace and Divine Power within us.

Infer. 4. Seeing Repentance is a Grace of such truly Evangelical Excellencies; so agreeable to the Infinite Wisdom, and Holiness, as well as Mercy, and Compassion of the Redeemer; let us trie this Gold in the Fire of severest search, and examination by the

Gospel Light, that we may not be pleased, and contented with a Counterfeit, with any other Repentance, than that unto Salvation, not to be Re∣pented of; Least we for ever Repent of our Re∣pentance, in Hell, where there is no place of Evan∣gelical, saving Repentance; but of that only, which is a barren Fiery Horror, and Despaire scorching the Conscience for ever, and not al∣laying it with a Drop of Water to Cooll outragious Tongue;* 1.101 Blasphem∣ing at the same time God, and Christ; and our impenitent selves, who would not Repent, while we had space, and place for our Repentance.

Infer. 5. Let us by all the most moving Conside∣rations of the Evil of sin, the hatefulness and un∣reasonableness of it; the sense of the Goodness, and Grace of God in Christ; all his Judgments, all his Mercies; the sense of an Eternal Misery, and Punnishment from his Presence; be strongly mov'd, excited, stirr'd, and led to Repentance.

Infer. 6. Let us rejoyce in the sweet Reposes of Conscience, when we have truly Repented; in the infinite Power, Authority, and Supreme right of God to Pardon upon Repentance; not dependent upon, Man, nor upon the Will of Man; Who is a God like unto him, who Pardons Iniquity, Trans∣gression, and Sin, and casts it into the depth of the Sea; who makes by his Pardon, sins, as Scarlet, and Crimson to be White as Snow, and Wooll, that blots out Iniquity as a Cloud, and a thick Cloud with the same Potency, and Ease, that the Sun does off a Cloud; and with infinitely greater.

Let us Rejoyce in the great Efficacies of the Redeemer, Pardoning sin upon Earth, as the great High Priest of our Profession, and the Bishop of our Souls; Absolving truly Repenting Sinners, by the Witness of his Blood, sprinkling the Heart from an evil Conscience, and speaking better things than the Blood of Abel; The Blood as of a Lamb without spot, Offer'd by the Eternal Spirit, Purging the Conscience from dead works, together with, and even as the Author, and Finisher of faith and repentance from dead works, to serve the Living God, Heb. 9. c. 10. c. 12.

Let us rejoyce in the Witness of the Divine Spi∣rit, Sealing, and Witnessing to us by Repentance, washing the Body, the whole Conversation, as with pure water.

Let us rejoyce in all the Blessed Promises, and Assurances of the Word of God, made by it to sincere Penitents, which are yea and Amen in Christ.

For all these are of far greater Authority, Truth, Certainty, than All Bindings, or Loosings on Earth, whether by the Ecclesiastical, as we call it, Ad∣ministration of the Keyes; or by Men forgiving one Another, however necessary these may be in their place.

Infer. 7th. Seeing the Kingdom of God, and of Heaven is the great Motive to Repentance, as hath been before on great Reason made out; The high Reason we have, to believe, that by the Apostles calling it the Last time, the last hour, the ends of the World, so many Hundreds of Years ago; we must needs be now upon the very last issue, and determination of that Time; when the Kingdom shall appear in Glory, and all other kind of Time

shall be no more; How great a Cloud does therefore Encompass us, that we should, by no means, be willing or able, to Rend; to Engage, us to run with Patience the Race of Repentance set before us;* 1.102 and to that End, to lay aside every weight, and the sin that doth so easily beset us; looking unto Jesus, the Author and Finisher of our Repentance, that it may be to Salvation, and never to be Repented of; Hearing him who in the days of his Flesh, because the offers, and first appearances, and First Fruits of his Kingdom, were then begun, Preach'd saying, Repent, for the King∣dom of Heaven is at hand: so the full Harvest of that Kingdom, being now ready to appear, he does by the Voices of all his Prophets in the Old, and New Testa∣ment, instantly Preach to us; Repent for the King∣dom of Heaven is at Hand.

And of how strong, and close Connexion the Kingdom of God, and of Christ, and Repent∣ance, are, I shall more fully, and largely at this time Represent, as a most solemn Conclusion of this Discourse.

There is a fixed space given, and a peculiar Interval Appointed: Lying between the time of the Apostacy, call'd, the Time, Times, and Half Time, or the 1260 Days, and the Time of the Vials. And it is 30 years making the 1260, 1290 Years, Dan. 12.11. even as the 45 Years of the Vials to the Absolutely blessed state of the Kingdom of Christ in Glory, when the Saints shall all stand in their Lots, fill up to that very Fulness of Times.

Now at this space of the Thirty Years, the Spirit shall be powred out from on High: The Song of the Lamb, which hath been so long out of use, that it becomes, as it were, a new Song; and can be at first learnt only by the 144000 shall be Taught by them immediately; and the Everlasting Gospel shall be without delay upon it, Preach'd to every Nation, Tongue, and People under Heaven; and then there shall be as in preparation to the Glory of the King∣dom of Christ, but under the Influence of that Kingdom in Succession, a mighty Spirit of Godly Sorrow working Repentance to Salvation, never then indeed to be Repented of, pour'd out upon all Flesh.

Now because this is a point of great moment to the Doctrine of Repentance, and sets forth much of the Excellency of Repentance: I shall give very great Scriptures, and argue upon them for the truth of ir.

Scripture 1. The first Scripture I would insist upon, shall be from a consideration of that great Ordinance of God concerning the Day of Attone∣ment among the Children of Israel: This Ordinance We find, Levit. 23.27. In the tenth day of the se∣venth, the Sabbattical Month, there shall be a day of attonement: It shall be an Holy Convocation to you: and you shall afflict your Souls: And you shall do no work in that same day: For it is a day of Attonement to make Attonement for you before the Lord your God: for whatsoever Soul it be, that shall not be afflicted in that same Day, he shall be cut off from among his People: And whatsoever Soul it be that doth any work in that same day, the same Soul will I destroy from

among his People: It shall be a statute for ever through∣out your Generations in all your Dwellings: It shall be to you a Sabbath of Rest, and you shall Afflict your Souls. And on that day there were the great rites of Sacrifice; the Bullock, the sin Offering; the Blood of which was carried into the Holy of Ho∣lies, to make an attonement for the Ʋncleannesses of the Priests and People, and to reconcile the Holy of Holies, and the Mercy Seat, and the Ta∣hernacle of the Congregation, and the Goat that was to be Kill'ed in the same Manner; and the scape-Goat, throughout c, 16.

Now that which I lay in the Foundation, is, That God never appointed any of these great Rites, but they had a Solemn signification; a sig∣nification, as sollemn, as the Type was: So that there must be some great sense of this day of attone∣ment; I know it had a great fulfilling in Christ; and in him, as an Offering once for all, that imme∣diately Entred into the Holy of Holies, with his own Blood to appear in Heaven for us, It had very great parts of its accomplishment: But there are other great Parts that are to be fulfill'd in his Saints and for them, as in themselves: And especially in this solemn Affliction: So that as if any did not afflict their Souls, they were to be cut off so now.

And in these things, this day had many very remarkable Lines of the sollemn affliction and attone∣ment, that shall be in the very last parts of Time, and near the state of the Kingdom of Christ.

1. It was an Ordinance throughout the Generations of both Natural, and Adopted Israel. A Statute for ever, that is, until the very Kingdom of Christ.

2. It was in all parts of it Sabbattical; prepar'd for the great Sabbatism of the Kingdom of Christ.

3. It was when the Holiest of all, and the Taber∣nacle of the Congregation, and even the Mercy seat, and Altar, were Purified and Reconcil'd; not in themselves; for they were separate and pure, especially the Holy of Holies; much more the Hea∣venly Antitypes: But in regard of the Ʋncleanness of the Children of Israel: For with relation to all the Saints, and Servants of Christ, even to the very last of them in this corrupt World of the First Adam, they must be Purified and Reconciled; that so God and the Lamb coming down with the Holy of Holies, and Tabernacle to be with Men, and to dwell among them, may appear in visible Glory.

4. That peculiar Sacrifical Rite of the Scape Goat on this day sent away into the Wilderness, was a most lively signification of the final act of Obli∣vion, and act of Amnesty upon all sin, and the Curse for it born away into the Land of Forgetfulness, and so perfect attonement made, and all former Evils of the Curse Forgotten, Esay 65.16, 17.

5. It was followed immediately by the Feast of Tahernacles; So great a Type of the Kingdom of Christ, in the Trees of Paradise, and the Paradisiac Branches; when the Tabernacle of God is with Men, as before.

When thus the Glory of the Attonement and Re∣demption of Christ shall come into open View, and the Holy State fully purified from all Ʋncleannesses of the Saints, and perfectly reconcil'd, above, ma∣nifest, and reveal it self: Before that, there shall be

a general Afflicting the Soul, the most solemn, Peni∣tential, that ever was in the world.

Script. 2. The Second Scripture I urge to this purpose, is, Psalm 84.6. Who passing through the Val∣ley of Baca, or weeping, make it a Well. The Rain also filleth the Pools: They go from strength to strength: every one of them in Zion appeareth before God. So Jerem. 50.4, 5. In those Days, saith the Lord, the Children of Israel shall come, they and the Children of Israel together: Going, and Weeping; they shall go, and seek the Lord their God; they shall ask the way to Zion with their Faces thitherward. This speaks a solemn weeping and mourning, immediately before the going up to Zion: as if the Rivers overflowed in this Day of Mourning with the Tears of the Servants of God, as after some great slaughter, with Blood; or as the Blood at the Battel of Armageddon shall come up to the Horse-Bridles of Christ, and of his Saints, upon their VVhite Horses of Triumph: So before this, the Pools and Wells shall be fill'd with the Tears of Saints in their Day of Great Mourning and Repentance.

Script. 3. A Third Great Scripture I insist upon, is, Zech. 12 12. In that Day there shall be a great mourning in Jerusalem, as the mourning of Hadadrim∣mon, in the Valley of Megiddo: And the Land shall mourn, every Family apart, and the Families that re∣main, apart. This Prophecy is most apparently, by all that went before, and follows after, a Prophecy of the Kingdom of Christ; and for that Kingdom of Christ, there is so great a mourning, as in preparati∣on to it; There shall be a Spirit of Grace and Sup∣plication;

an admirable universal Grace of Repent∣ing, in all parts of Repentance, poured out upon the Israel of God in Jerusalem, looking on him whom they have peirc'd, and so long Rejected; and a joynt mourning of Convert-Gentiles, represented by the Mourning of Hadad-Rimmon, or of the very glory of Assyria; known by the name of their God Rimmon, and their Dedication to his Glory; this Mourning of the Gentiles shall be in Megiddo, as in Israel for all their Idolatries, and Crucifying of Christ in his Witnesses slain in Spiritual Egypt; of which that excellent Prince Josiah slain in the Cause of Assyria, by Pharoah King of Egypt was a Type, and so lamented by both Israel, and Assyria: Israelites by Nature, and Adoptive Israel, in that great day shall mourn; and it shall be so deep, and sincere that all Families shall Mourn, not only together, but apart: They shall not Mourn for shew, form, and Company, or need that Natural Excitation of Mourning, the seeing one another Mourn; but they shall Mourn apart. The Royal Family, signified by the House of David; the Prophetick Families, signi∣fied by the House of Nathan; the Priestly Family signified by the House of Levi, and Scribal Families signified by the House of Shimei; and the converted Gentiles, signified by the Families that remain; the usual Character for the Heathen Nations: Because Israel, in God's account, is the principal; The Remnant, whom the Lord our God shall call, Joel c. 2.31. and the Residue of Men, even all the Gen∣tiles, as the Apostle James, Acts 15.17. interprets, Amos 9.11.

Now in this Day of the great mourning, and affli∣cting the Soul, this Day of attonement, there shall be

an opening the Fountain for Sin, and for Ʋncleanness; for the washing of the Robes of all Saints, and ma∣king them white in the Blood of the Lamb: that as it is granted to them, they may be arrayed in Linen white and clean; which is the Righteousness of the Saints, Rev. 7.14. c. 19.8.

4. The last Scripture, wherein I will draw up, and sum this Point, is Revelations 14.6. I saw another Angel fly in the midst of heaven; having the everlasting Gospel to preach to all, &c. say∣ing, Fear God, and give glooy to him, by Confession, Humiliation, and Repentance. At which time the Gentiles shall come from the ends of the Earth, and say, Our Fathers have inherited Lies, and things, wherein there is no profit: Shall a man make himself Gods of them who are no Gods; who have not made the Hea∣vens, nor the Earth, the Sea, nor the Fountains of Wa∣ter. This shall be when God this once (that once, when he is just ready to shake Heaven and Earth) and this once signifies the doing it so, that it shall ne∣ver need to be done any more; and they shall know that his Name is Jehovah; that he is the true God, and all other Gods shall perish from the Earth, and from under these Heavens, Jerem. 10.11. c. 16.19, 20, 21.

Thus, as at the first preaching of the Gospel, there were so great Conversions, prickings in the heart, and Repentances, Acts 2, &c. Because that was the fullness of time: So there shall be much greater, when the fullness of times, eve•• of All Time shall be: For whatever was done by way of Inchoation, and Beginning, in the fullness of time, shall be much more done at the fullness of times, or

of all time: For That Gospel, that was alway the everlasting Gospel, shall then appear in that stile, and be known by it. The everlasting Gospel, and therefore its Force, Effect, and Success, shall be much greater than ever.

And it immediately follows upon this Preaching the Everlasting Gospel, another Angel proclaim'd with a loud Voice; Babilon is fallen, is fallen; before this it could not be done. The Church of ••erga∣mus was blam'd for having them, that held the Doctrine of Balam; and who taught to eat things Sacrificed to Idols; and Thyatyra for suffering them; They had not Mourned, that they might be cast out, as the Apostle speaks, 1 Cor. 5.2. and therefore they were Commanded to Repent, and draw to Repentance all such among them, that belonged to the Election of Grace, Rev. c. 2. and here is that great Repentance, by which Babylon is utterly cast out, and fallen, as it follows in the next Thunder, or Voice from Heaven, to that of the everlasting Gos∣pel: And then, as it was in that Apostolic time, they brought out their Books of curious arts, and burnt them publickly, even to the value of 50000 Peices of Silver, so shall the curious arts of Ido∣latry, Sorcery and Impurity be expos'd and for ever devoted at that time to the Flames, Acts 19.19.

Now how does this Recommend to us the Doctrine of Repentance throughout all our Genera∣tions, and through the whole course of our Lives, seeing the World of the Sav'd shall be thus Bap∣tised with the Baptism of Repentance for the Remis∣sion of Sins, just before Salvation.

And into this Treasury, all ages of Saints in the World, before this time, have cast by Mourning, God∣ly Sorrow, and Repentance: For have not their Tears been put into God's Bottle, and are they not in his Books? And at what time are they more likely to be Produced to their Etternal Account, and Ad∣vantage, than in such a day of Attonement, and Reconciliation? When the days of Refreshing, that Blessed, and Happy Age shall come forth from the presence of the Lord, his immediate Appearance, even the same Appearance that shall utterly abolish the man of sin, 2 Thes. 2.8. and revive and re-enliven the Saints, that have Dyed and Slept in Je∣sus, into the First Resurrection, upon whom Blessed∣ness is then Proclaim'd; when all sins shall be perfect∣ly blotted out, and their holy Works alone shall follow them (among which Repentance is one of the Prin∣cipal) in the Day of the Restitution of all things, in the day of Salvation when it shall appear, true Evangelical Repentance is never to be Repented of, Acts 3.19, 21. Rev. 14.13.

And to move us therefore all, and to provoke us to either the first Repentance, if we have not yet Repented; or to Renewed and advanced Repentance;* 1.103 let us con∣sider, how far the Night of the Apostasy is pass'd, and the Day of Salvation is at hand? How very near it grows? How much more we see the Day ap∣proaching?* 1.104 For we are now in the 1255th day of the Witnesses 1260 days of Years, of their Mourning and Sackcloth; and upon the 25th day of the Last Month of the 42 Moons of Apostacy: and when they end, the Kingdom

of Christ shall be immediately Proclaim'd: How near then is the Kingdom of Heaven at Hand?

Infer. 8. Because, I know, there is so great an unwillingness to believe such an Approach of the Kingdom of Christ; Let us take, as we stand in the National Community, whereof we are, this great Doctrine of Repentance into deepest and closest consideration. For we find Scripture, when∣ever it speaks to a Community, as to the Kingdom of Judah, and Israel, in the Prophets it still speaks to them, as such Communities, as in the Language, and Doctrine of Repentance; and when it speaks to the Churches, as in the second and third Chap∣ters of the Revelation, it speaks to them as such Communities, and commands them to Repent, as was before observ'd.

How necessary therefore to the National Body is the Doctrine of Repentance, taken as relating to a Community? How necessary must it needs be to every one of us, not only as for our own Immor∣tal Souls, but as Parts and Members of the Nati∣onal Community, and to the Church, or Church∣es of this Nation; that of the Church of England, or the National Church, as so, many love to speak? or to the Churches, that are in England, or Churches of England; as others agreeably enough with Scripture, speak as of the Churches of Ju∣dea; of Galatia; and thus undoubtedly there is a truth in both ways of speaking.

For when God hath given a Nation an univer∣sal consent in the Profession of the Name of God, of Christ, and of the Gospel, they do in many great Regards, and Accounts of Scripture, come

under such an Obligatory representation, as a Na∣tional Church; as Judah and Israel in the times of the Old Testament came under. And all particu∣lar Churches, wherein so ever they differ in many particulars, and make distinct Associations of them∣selves, may be look'd upon, as particular Churches; and so Scripture vouches for them; because they do in a Particular Union give themselves to the Lord, and to one another; yet notwithstanding, they cannot, what ever they may think, put off their Relation to the whole Nation, whereto they are United as parts; nor to it, as United with them, in the substantial Essential Points of Christi∣anity, not so Adulterated, but that such Church is look'd upon as a true Church, by God, and by Christ.

Nor can the more general or National Church Dis-interest it self in any of the more particular and Dissenting Churches; seeing in God's account they are within it; even those that are purest, and have most of the Spirit, and Power of Chri∣stianity, and truly Purer than it self, as in the ge∣neral; as the more general Church of Sardis had within it self, the few purer Names that had not Defiled their Garments.* 1.105 This is when a more general Church is pure in substantials of Doctrine, Worship, and Laws of Holy Conversation; it is otherwise when what is call'd a Church, is Anti∣christian and Idolatrous in its substantials; as in those of the Papacy; and have no more Right to the Name of a Church, than that Idolatrous assembly, that cried up Diana of the Ephesians, Acts 19. though it be there call'd by the same Name

of a Church, or Ecclesia, that the Churches of the Saints are. v. 32.41.

Now this I have Premis'd, to shew, how necessary the Doctrine of Repentance is to be Of∣fered, and to be Receiv'd by the generality of the Church, Churches, and People of this Nation; ac∣cording to the Doctrine of both the New and Old Testament, even that Repentance that hath been Discours'd; the Repentance to Salvation, never to be Repented of, and to be wrought by a Godly sorrow, or a sorrow after God.

It may look like a Difficulty; how a Nation Composed of such Variety of lesser, and distinct Communities, one from another; and much more so many single persons, should be brought to Unite in Repentance; or a Church, that hath so many lesser, and different Churches; or, How such a Repentance can be a Repentance to Salvation; seeing Nations are not so much sav'd as Nations, but particular Persons, of those general Commu∣nities are the Saved.

This may be three ways Reconciled.

1. By considering, there is the Face of a Nati∣on, and of a National Profession of Christianity, in the Princes, Rulers, and Councels of it: and When these set themselves to Repentance, of Refor∣mation: How greatly necessary therefore is it to Represent with greatest Efficacies of Perswasion to them the duty to Reform themselves; and to be ex∣amples of the same to the Nation: We find therefore Universally in Scripture, there is so much applica∣tion to the Kings, and Nobles, the Counsellors, and Judges of Israel; and Remonstrances against their sins, and not Reforming.

And this lies with especial Obligation upon those, who are Exalted into the most publick Stations of the Christian Ministration; those, who are the most publick Seers. So we find Nathan, the King's Seer, was chosen out by God to speak to David, in those two great services of shewing David his sin, and moving him to Repentance, 2 Sam. 12. When he had so fallen; God sent to move him to Repentance by his own Seer, or, as I may Express it, Bishop. And so in the Case of Numbring the People; God sent to David by Gad, another of his Seers, 2 Sam. 24.11.

Again, when God declared to David the Building the Temple, not by himself, but by his Son Solomon; to encourage his Preparation for it; but to Countermand his Building it; he did it by the same Nathan, his Seer, 1 Chron. 17.3.

And thus when God, by his Providence, Ex∣alts any to a Precedency, or Presidency in the Gospel Ministry, so as to be near Princes, and Councels, and Senates in that high Administra∣tion; when they are Zealous, and Successful in their Preaching Repentance; and such Higher Powers are mov'd by it: This generally goes down from such Heads of a Nation, to the skirts of the Garment, viz. The subordinated Ministry of a Nation, and its Magistracy, and so to the ge∣nerality of the People: And it becomes in God's gracious acceptance through Christ, and Ac∣count, a National Repentance, though there may be many particular Persons, both in Ministry and Magistracy negligent of their Duty, and much more many unreformed Persons among the Multitude.

And such Repentance may be called Repentance to Salvation, For it does not only, as in the King of Nineveh's Case, give a Reprieve from presenr Judgments, and bring in great Blessings, and prosperity to a Nation at the present; but there is very great Reason to believe in the visible Glory of the Kingdom of Christ: There are, as I may so speak, Constellations of Saints, who have joyn'd together in the same Nation, and time in Repentance, and earnest Endeavours for Reforma∣tion; for, as Daniel says, The Wise, and they that turn many to Righteousness, shall shine as the Stars, and as the brightness of the Firmament for ever, and ever, Dan, 12.3.

Now how does the present state of the Nation require the joyning of all that fear God, to re∣trench that boldness, and insolency of wickedness that rages throughout the Nation; and to necessi∣tate the Vices and Prophanesses of Men, who have no fear of God, to keep within, and not to shew themselves, as they do openly, and abroad! and in the mean time, to give such an Honour to God∣liness, Righteousness, and Soberness; that the con∣trary to these may not be charged as National sins; and therefore herein, those that are principal Seers of the Nation, and have opportunity to do it to Princes, and Councels, are under greatest obligations of Duty, Love, Honour, and Service to God, and our Lord Jesus Christ; to move with light, and Heat in their Orb, and Sphere; to make due remonstrances of the absolute neces∣sity, that there is, to discharge the Nation of that great weight of Publick Guilt, that lies upon it by the Enormities; that not being restrain'd, and

Punish'd, Redoun'd from particular Offenders (whom they have first invested, and cover'd all over) upon the Community, to which they be∣long; and to incite, and greatly to encourage all whatever denomination, or distinction soever they are of, to Unite in this; to give a stop to the overflowing wickedness, that there be not wrath against the Royal Family, the supreme Powers of the Nation, the superior Episcopacy of it; and against the whole Nation; which Episcopacy above all, ought to cry aloud, and not to spare, but to shew to the Court and Councels of it, the sins and transgressions of the Nation; which they make their own by not turning their whole Power a∣gainst, and to exhort all to joyn with one shoulder against them.

For the present state so Unreformed, so Lux∣urious in Wickedness, shews, that according to all the word of God, and the general course of his Providence, that hath ever been in the world; some one of these three things must needs be.

1. That there must be an Universal, National Reformation from those sins, that being of a pub∣lick, and sensible appearance; sins that may be felt, and that are so palpable to the common sense of Natural Conscience, and so cognisable, and ought to be taken notice of by the Courts of Human Judicature, may be restrain'd; and kept from Dying the Nation in so Crimson, and Scarlet a Guilt, such a Purple Hiew by the abominations, now it is, all over stain'd with; the horrid Oaths, or Swearing, for the great commonness of which,

even on seeming better accounts, Lands mourn ve∣ry often; the noise of which bellows in all streets, and publick places, as well as in private Families; the dreadful Cursings and Dammings that every where resound; the fearful Sabbath-breakings, that turn it not only into a Day of Idleness and sloath, but of leisure to all manner of Wickedness; the Excess of Pride, and Vanity in apparel, which the very Prudence of sumptuary Laws should reform; the Impudence and Outrage of Lust and Luxury, de∣claring, and not hiding it self, as in Sodom of Old; the Great Ʋnmercifulness to the Poor, of all Kinds, and not strengthning their hands to such profitable service, and employment in their Places, as might abound, not only to their own private (which ought to be) but to publick Good.

These things, with all Care and Zeal, not only ought, but must be reduc'd and redress'd in Towns and Cities, and in all our Villages; and most parti∣cularly in our Camps and Navies, where they more than any where else (if possible) abound; and where there ought to be greater Guard, and Watch against them, than any where else; according to that Great Precept, Deut. 23.14.

2. If this be not done, It cannot be, except God hath left the Earth more than ever yet he hath done; and forsaken it; and walks in the Galleries of Heaven, without Regarding; but that there must be a Visiting for these things; and that his Soul must be avenged of such a Nation as this; Jer. 5.9. whether by Plague, or Famine, or War, or evil and noisome Beasts, or by a Complication of these Four: yea, though it be by a Fire yet un∣blown,

that is ready to flame out; or by an Ar∣my of Wounded Men, that our Destruction must come; and much the more because the Light of his Truth is so open and clear among us; be∣cause his Mercies and Deliverances have been so-Great, and the Methods of his Providence so un∣usual; in his unhinging for us the General Laws of Nature, in Dethroning, and setting on the Throne for our preservation. Now if These his Great Acts and Wonderful Doings do not work to Re∣formation, They certainly shall justifie God in our Destruction. And yet we daily see our sins and Transgressions Growing up to the very Hea∣vens:, so that that our Destruction cannot but be speedy.

3. Except the Kingdom of Christ be as I have declared, very near us; And that we are not yet under some most dreadful Judgments, it is an ar∣gument to me, it is certainly so, that the King∣dom of Christ is very near us; when he will take to himself his own great Power, and Reign, and Re∣form by a through Purging his Floor; either by pouring out his Spirit, and perswading by his everlasting Gospel;* 1.106 and sitting as by a Refiners Fire, and Fullers Soap, throughly to purifie; that Baptism with Fire: or by the Day, that shall burn as an Oven, and consume the Wicked, Root and Branch; and because of this, not∣withstanding our great Transgressions, and mighty provocations; even though he hath lifted up his hand, that he would destroy us, yet he hath wrought for his Great Names sake; that is, his Kingdom's sake and hath done nothing yet so remarkable against us.

Let us then, that fear the Lord, speak often one to another, that a Book of Remembrance may be writ for us, as for them that have feared the Lord, and thought on his Name, and that we may be spared in the day, when he makes up his Jewels; and gather'd as Wheat into his Garner, when he shall burn up the Chaff with fire unquenchable, Mal. 3.16. Matth. 3.12.

Infer. 9. Seeing Nations and Persons are under so strict Commands to Repent with that Repentance to Salvation; the contrary whereof is expressed by Death.

There is therefore in the Kingdom of Christ a City of Life, and under it a City of Death; a Ci∣ty of Salvation, whose Walls and Bullwarks are Sal∣vation; and a City of Destruction, distinct from it, and opposite to it, Esay 19.18. c. 26.1. The one is the Residence of those who have Repented with that Repentance to Salvation, not to be Repented of. The other is the dark and dismal Receptacle of those, who have either been wholly dissolved into the worldly Laughter and Mirth; or been Sorrow∣ers only after the worldly Sorrow, that worketh Death.

The New Jerusalem is the City of Life and Sal∣vation; the City that hath the Tree of Life, and the River of the Water of Life; and the Nations of the Saved walk in the Light of it; and are healed from any possibility of Dying by the Leaves of the Tree of Life; and the Living are written in it; Whatever liveth in it, shall live, even for perpetu∣ity: The Second Death hath no power over them, Esay 4.3. Revel. c. 20.6. c. 21.24. c. 22.1, 2.

On the other side, there is the City of Destructi∣on, Esay 19.18. when Five Cities shall speak the Language of Canaan, being of the Nations of the Saved: There is one City, that shall be called, the City of Destruction; the contrary to Salvation; being of those appointed to Death.

This is the Congregation of the Dead, Prov. 21.16. This is the City of Gog; that is, of the dead, slain with the sword of Christ's mouth, who hath a place of Graves, the Valley of Hamon Gog, of the Multitude of Gog. Ezek. 39.11, &c.

These, though they are the dead, that is slain with the sword of Christ's mouth; yet they are as in a Community, in a Polity; for though they are condemn'd by the Word and Sentence of Christ, they are yet the Wicked rais'd to Condemnation; and so are in the State of Living, but of a Living Death: Therefore these dead have a City, and the Name of it is Hammonah; as the Name of the New Jerusalem is Jehovah-Shammah, the Lord is there; so the Name of this City is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, its multi∣tude, or a multitude is there; For broad is the way, and wide is the Gate that leadeth to this City of He∣res, to destruction; and many there be which go in thereat, Matth. 7.13. These are the multitudes that are gathered together to the Battel of Arma∣geddon; the Day of God Almighty, shaded by a Bat∣tel; the multitudes in the Valley of Jehoshaphat; the Valley of the Judgment of Jehovah; the Valley of De∣cision, of the Doom and Sentence of Christ, as the Sword of his Mouth; and the Valley of Excision, of Destruction, Joel 3.74. Revel. c. 16.14, 16.

Now these dead, in their City of the dead, lye dead during the Thousand Years, bound Hand and

Foot for that space; The Rest of the Dead, slain with the Sword of Christ's mouth. But when the Thousand Years are expired, they are let loose into the Appearance of Life, Motion and Action: They whose multitude are as the Sand of the Sea, under their Name Gog Magog, come up against the Belo∣ved City, and the Camp, or Tower, and Castle of the Saints, and cover the breadth of it; shewing them∣selves the same Impenitents they were, and had been before the Thousand Years began; the Never-Repen∣ting Enemies of God, and of Christ, and of his Kingdom: So they are finally judg'd;* 1.107 cast with Sathan, who had alway de∣ceived them, with Death and Hell, in∣to the Lake. This is the second Death.

Thus in the opening this dark Scripture, Be∣hold in these two Cities the Repentance to Life and Salvation never to be repented of; the Impenitency to Death and Destruction, never also to be repented of; that we may chuse the first, perswaded by Eter∣nal Grace and Love; and abhor the other, as the Black Mark of being the Esau hated by God, who found no place for Repentance; as the Vessels of his Wrath, the Border of Wickedness, against whom he hath Indignation for ever, Malach. 1, 4.

Infer. 10. Upon all this, I conclude with that great Scripture, Hosea 10.12. Sow we to our selves in Righteousness, the Righteousness of Repentance, springing from Faith in the Blood of Jesus: Let us break up all our Fallow Grounds: For the Just and proper time is near for an universal seeking God; till

he come, and rain Righteousness, upon us, upon all the Earth.

This is indeed prepar'd peculiarly for Israel, the Ten Tribes at their Conversion, after the so long Cap∣tivity; shadowed under riding, ploughing, breaking the Clods, till the sowing in righteuusness, at their restora∣tion. It is now near, that they who have been so long lost, that it shall be said of them, These where have they been? shall with the whole Gentile World, seek the Lord. Let us count which way we can, the time must be near, exceeding near. Whoso is wise, and he shall understand the Scripture concerning these things; prudent, and he shall know them: For the ways of the Lord are all righteous and true con∣cerning them. Ʋpright men shall know how to walk in them, while transgressors fall most disho∣nourably and finally therein.

And when this is, there shall be a great Rain, a Rain of Righteousness, that shall come down upon the World. This shall make a mighty Change, as the Earth is changed by a mighty coming down, a pour∣ing down of Rain, after a long Drought: so this Rain shall refresh the Inheritance of God, that hath been so long weary: Righteousness shall come down, as show∣ers upon the Grass, and as the soft Rain upon the mow'n Grass; as the former and latter Rain in their seasons. It is prophesied of Jesus Christ coming in his King∣dom, he shall come down so, Psal. 72.6, &c. So that in his days Righteousness, For the Righteous shall flourish, and abundance of peace, so long as the Moon en∣dureth: and then, as Psal. 85.9, 10, 11. His salvati∣on shall be nigh all them that fear him, that Glory may dwell in all the Earth. Mercy and Truth shall meet together; Righteousness and Peace shall kiss each other;

Righteousness shall look down from heaven; or as the Rain from heaven, shone upon with the healing wings of the Sun of Righteousness, It shall represent the bow of the Covenant in the Clouds, in the Day of this Rain, Ezek. 1.28. Rev. 10.1. and Truth shall then spring out of the Earth in abundance.

This State shall be as irresistable as the Rain; a∣gainst which, tho Princes, Powers, Councils, and all their Armies should conspire, they cannot help it; yea, the Heavens themselves, commanded by God, cannot withhold, or restrain their showers, any more than they can give them, till the time appoin∣ted by God. So it shall bring into the ways of Righ∣teousness, when Righteousness shall come down thus from Heaven. All the prophaness, and wickedness that is at this time, shall not be able to hinder it, a∣ny more than we can hinder the Rain. It will not stay, nor tarry for the children of men.

All the Promises and Prophecies shall come to pass at this time, that God hath appointed, and shall tar∣ry no longer: the windows of heaven shall be opened, the waters above the Firmament shall come down; the deep shall be broken up. And whatever shall not then be rained upon, shall be given to salt for ever. And This shall be sudden as Elijah's Rain, sudden, and at an Instant; beginning in a Cloud, about as big as a man's hand, and so covering the whole heaven.

But it cannot be, till after the Apostacy, till the droughty Moons of the Gentiles, and of the Beast, are expir'd. It cannot be while the Days of the VVit∣nesses Sackcloth Prophecy last: For they have pow∣er to shut heaven, that it rain not in the days of their Prophesie; That is, it is determined by God, It shall not rain in those Days. Rev. 11.6.

There was some of this Rain in the very beginning of the Reformation, when the Thunders uttered their Voices: But it stopped at their sealing; yet the Ef∣fects remain to this Day, in so much enjoyment of the Gospel as we have. The heavens opened so far, because it was the Morning of half time: It stopp'd, because it was but half time begun, and not r••n out: At the end of half time, or 1697. there shall be a full and effective Thunder, and a much greater Rain of Righteousness, even preparing for the Harvest; Then he who sits upon the white shining Cloud, shall bring forth even the harvest it self in the Glory of his Kingdom; when he will weary, as the Expressi∣on is in Job c. 37.11. the thick Cloud of Righte∣ousness, by so abundant a watering the Earth, and scatter the bright Cloud, by dispersing Righteousness in so great an abundance. And it shall be turned a∣bout by his Counsel, to do whatsoever he commandeth upon the face of the world in the Earth. He causeth it to come, whether for correction, or for his Land; Judgment upon his Enemies, Mercy for his Kingdom: Hearken unto this, Oh, whoever we are that profess the Name of Christ; Stand still, and consider these wondrous works of God, as held out to us in the Prophecies of Scripture. And then shall be held that great Feast of the Thousand Years to the Lord, in which all the Feasts of the Lord, that were the Types, shall concur, meet and unite: the Feast of Weeks, or Harvest; the Feast of Passover, the Day of Trumpets and Attonement; the great Feast of Tabernacles.

Notes

• * 1.1

  Gen. 2.17.
• * 1.2

  Rom. 5.12. Ephes. 2.1.
• * 1.3

  Jerem. 7.3. Esay. 55.7. Acts 3.26. James 4, 8. Rom. 6.21.
• * 1.4

  1 Cor. 6.11.
• * 1.5

  Hos. 14.3.
• * 1.6

  Jerem. 31.19. Ezra. 9.6.
• * 1.7

  Zach. 12.10. Job. 34.31; Deuteron. 31, 6. 1 Tim. 1, 15.
• * 1.8

  Prov. 5.11.
• * 1.9

  c. 1.24. Marc. 9.43. &c.
• * 1.10

  Heb. 7.17.
• * 1.11

  2 Tim. 2.25. Acts 5.31.
• * 1.12

  Rom. 10.
• * 1.13

  Acts 24.25.
• * 1.14

  1 Tim. 2.5. John 1, 9. Heb. 1.3.
• * 1.15

  Jere. 9.24.
• * 1.16

  Lamen. 3.22 Malac. 3.6.
• * 1.17

  Exod. 34.6.
• * 1.18

  Job 36.25.
• * 1.19

  Psal. 136.
• * 1.20

  Hosea 14.1. &c.
• * 1.21

  Acts 14.6.
• * 1.22

  Acts c. 5.35. c. 3.26.
• * 1.23

  Esa. 55.7, Heb. c. 12.24. v. 29.
• * 1.24

  1 Thes. 1.10
• * 1.25

  Ezek. 18.30
• * 1.26

  Matt. 4.17.
• * 1.27

  Ezek. 18.30.
• * 1.28

  Luke 19.42.
• * 1.29

  Rom. 2.3.4.
• * 1.30

  Acts 4.12.
• * 1.31

  V. 14.
• * 1.32

  Eccles. 7.3. &c.
• * 1.33

  Lam. 3.28.
• * 1.34

  Jerem. 8.6.
• * 1.35

  Eccles. 2.1. &c.
• * 1.36

  Lam. 3.40.
• * 1.37

  John 15.11.
• * 1.38

  John 9.4.
• * 1.39

  1 Kings 6.33.
• * 1.40

  1 Sam. 25.27.
• * 1.41

  Esay. 22.13. Amos 6.3. &c.
• * 1.42

  Exod. 33.5.
• * 1.43

  Acts c. 9.6. c. 16.30.
• * 1.44

  Esay. 66.2. c. 57.15.
• * 1.45

  Job 33.17.
• * 1.46

  Acts 11.13.
• * 1.47

  Psal. 51.17.
• * 1.48

  Zech. 12.10.
• * 1.49

  2 Chron. 25.25.
• * 1.50

  Heb. 2.15.
• * 1.51

  Eccles. 7.2. &c.
• * 1.52

  Col. 1.24.
• * 1.53

  Jerem. 4:3:
• * 1.54

  Phil. 5.10.
• * 1.55

  Jerem. 31. Ezek. 36,
• * 1.56

  Psal. 19.12.19.
• * 1.57

  Psal. 119.133.
• * 1.58

  Psalm 139.23, 24.
• * 1.59

  2 Cor.
• * 1.60

  2 Sam. 12.1. &c.
• * 1.61

  1 Cor. 11.31
• * 1.62

  John 16.8. &c.
• * 1.63

  Lev. 26.41.
• * 1.64

  Mark 9.43.
• * 1.65

  1 Kings 8.
• * 1.66

  Matt. 3.8.
• * 1.67

  Jere. 30.21.
• * 1.68

  Acts 26.20.
• * 1.69

  2 Cor. 7.1.
• * 1.70

  Luke 15.10.
• * 1.71

  Jerem. 6.30.
• * 1.72

  2 Tim. 2.21
• * 1.73

  Malac. 4.2. Zech. 12.10 Esay 4.4.
• * 1.74

  Acts 11.18. 2 Tim. 2.25. Luke 11.20.
• * 1.75

  John 16.15.
• * 1.76

  Luke 12.14.
• * 1.77

  Gen. 4.15. c. 36.15.
• * 1.78

  Ephes. 4.22, 23.
• * 1.79

  2 Cor. 5.15.
• * 1.80

  Jerem. 7.5. Acts 3.26. Psal. 66.18.
• * 1.81

  James 1.8
• * 1.82

  Psal. 139.
• * 1.83

  James 2.10.
• * 1.84

  Matrh. 5.19. Psalm 18.23.
• * 1.85

  2 Peter 2.21, 22.
• * 1.86

  Job 17.9.
• * 1.87

  Prov. 4.10.
• * 1.88

  Rom. 6.16.
• * 1.89

  2 Peter 1.9. Heb. 6.1.
• * 1.90

  Psalm 75.57.
• * 1.91

  Esay 32.17. Heb. 12.11.
• * 1.92

  Phil. 4.7.
• * 1.93

  Gal. 1.23. Psal. 66.16.
• * 1.94

  Job 38.41. 1 Tim. 3.13.
• * 1.95

  Epist. Jude v. 12.
• * 1.96

  Josh. 15.19.
• * 1.97

  Matt. 8.11.
• * 1.98

  2 Tim. 2.26.
• * 1.99

  Matt. 16.19. c. 18.18. John 20.23
• * 1.100

  Psal. 51.4.
• * 1.101

  Luke 16.24.
• * 1.102

  Heb. 12.1.
• * 1.103

  Rom. 13.12.
• * 1.104

  Heb. 10.24.25.
• * 1.105

  Rev. 3.1. &c.
• * 1.106

  Malach. 4.1.
• * 1.107

  Ezek. 39.11, &c. Rev. 19.21. c. 20.5. to the end.