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and compassion of God: then sin appears to his mind peculiarly odious, as committed against a God of such a lovely and loving character: then he becomes abominable in his own eyes, and mourns for his sins with peculiar humiliation. They now become a sore burden, too heavy for him to bear; he goes mourning for them all the day long, yet mourns that he can mourn no more, is ashamed that he is no more affected, and abhors himself for the remaining hardness of his heart.

He now no longer vindicates his conduct, or extenuates his crimes: his mouth is stopped, his guilt is manifest, and he condemns himself. His judgement of his own character is now totally changed; he used to admire and approve, now he abhors and loathes himself: he was disposed to exalt himself, now he becomes more and more disposed to self-abasement. Then turning his thoughts inward, he traces back the streams of sin which have polluted his life, to that fountain of iniquity in his heart, from whence they sprang. "Behold," says he, "I was shapen in iniquity, and in sin did my mother conceive me." Psalm li. 5.-Abased in himself, and impressed with an awful sense of the holy majesty of God, he would despond, yea, at length absolutely despair, were he not supported by discoveries of the rich mercy of God, and the precious salvation of the gospel. Yet, thus encouraged, he indeed ventures to speak unto the Lord, but it is in the publican's self-abased frame of spirit, and humble words, "God be merciful to me a sinner."

This deep humiliation of soul renders a man backward to conclude his repentance genuine, his faith sincere, and his sins forgiven. These blessings appear in his eyes so large, his own character so vile, and his humiliation so small, in comparison with what he is conscious it ought to be, that he can hardly raise his hopes so high: and he is so aware of the wickedness of his heart, and discovers so much of Satan's artifice, that he fears being imposed on by a false peace, where eternity is at stake. But when this hope springs up in his heart, and he discovers, by comparing it with the Scripture, with fervent prayer, that "it is the hope that maketh not ashamed, because the love of God is shed abroad in his heart by the Holy Ghost given unto him ;" this is so far from drying up his tears, and terminating his repentance, that it vastly enlarges and purifies his godly sorrow; which is now attended with a sweetness far exceeding earthly joy. The fuller assurance he possesses, that Jesus" was wounded for his transgressions, and was bruised for his iniquities," the more he abhors his sins and loathes himself. Here he sees with personal application, what wrath sin merited; what punishment he was worthy of; when a God of such immense compassion would not pardon one sin, without such a satisfaction: yea, would rather not spare his own Son, but be pleased to bruise Him in whom his soul delighted, than either leave sin unpunished, or sinful men to perish!

His own concern in this transaction directs his attention peculiarly to it. "The Father loved him and gave his beloved Son to die for him: Christ loved him, and gave himself for him, and interceded for him ;" and thus he was spared and borne with all the years of his rebellion, whilst many others were cut off in their sins. At length "God, who is rich in mercy, for his great love, wherewith he loved him, even when dead in sins, quickened him" by his Spirit; thus born of God, he was pardoned, justified, and adopted into God's family, and numbered amongst the heirs of eternal glory; to which he is sealed by the graces and consolations of the Holy Spirit; as these are the earnest of the promised inheritance. Such discoveries and prospects elevate the soul to a degree of adoring love and gratitude, before unknown; and this increases the penitent's self-abasement and godly sorrow. His heart is even broken, and as it were melted, when he considers the number and odiousness of the crimes committed against this glorious and gracious God, who was all the while full of love to him. His character is stamped, " a mourner that shall be comforted;" yet his is a sweet sorrow: whilst with tears of contrition and gratitude, he praises a pardoning God and a bleeding Saviour, he realizes the paradox, "Sorrowful, yet always rejoicing;" except that in some

dark seasons his heart is insensible, both to the motions of godly sorrow, and of holy joy. These alternate variations in the frames of his spirit, the true Christian experiences through the remainder of his life. His more melting seasons of godly sorrow are blended with, and prepare the way for, his sweetest consolations; which again increase and purify his mourning for sin; as he then most clearly perceives, what a gracious and glorious God he hath offended, and how vile he hath been. Thus ingenuous sorrow and holy joy, reciprocally assist one another; they intermingle with, and are proportioned to each other, in his daily experience; till at length death closes the yaried scene. Then "God wipes away all tears from his eyes ;""the days of his mourning are ended;" he shall eternally be comforted, and plenteously reap the harvest which here he sowed in tears. I do not mean to determine any thing concerning the degree in which true penitents obtain these spiritual discoveries, or experience these flowing affections, and melting frames. It is enough if we can describe the distinguishing nature of true repentance. True grace is of the same nature and tendency, whether we have much or little of it.

If, then, the genuine sorrow for sin required in Scripture has been described, it is no objection to say, that many true Christians have very little of these views and affections; because that is only to say, in other words, that they have but little true repentance; or (which amounts to the same thing) have but little true grace. And the less they have of these things, the less evident is their conversion; the more need have "they to examine themselves whether they be in the faith;" and to "give diligence to make their calling and election sure." Certainly we must not adulterate the word of God, that we may accommodate it to the experience of lukewarm professors, in a day when "iniquity abounds, and the love of many waxes cold." This would be the way to reduce things from bad to worse, till true religion vanished from among us. We must still keep to the standard of God's word, the experience of Scriptural saints, and the specimen of primitive Christians; endeavouring to stir up men's minds to imitate these illustrious examples. And, on careful examination, I trust, the above description of godly sorrow will be found Scriptural: all real Christians have experienced something of it, and habitually do experience it: and the more distinct their views, the more enlarged their affections, and the deeper their contrition: the more evidently they are true penitents, and entitled to all the consolations belonging to that character.

Nor is the order in which these things are experienced, at all material, provided the godly sorrow be of the proper nature and tendency: yet I would just observe, that at all times it is begun before assured hope of salvation; otherwise pardon and the assurance of it would be vouchsafed to impenitent sinners; but it is much enlarged by this assurance, wherever it is scripturally possessed; as the believer now "looks upon him whom he hath pierced, and mourns." It begins previously to the sense of pardoning love, and is perfected by it; because the believer's love to the Lord is thus increased, and this increases sorrow for having offended him. Let this be well digested, and then let us proceed to observe that,

II. Repentance is "attended with a real inclination to undo, if it were possible, all that we have sinfully done; and consequently with an endeavour, as far as we have it in our power, to counteract the consequences of our former evil conduct." This frame of spirit will manifest itself,

1. By ingenuous confession of our sins to the glory of that God, whom by sin we have dishonoured. Thus Joshua exhorts Achan; "My son, give glory to the Lord, and make confession unto him." The commission of sin impeaches the wisdom, justice, and goodness of God; and seems to say, that he hath forbidden us something conducive to our real happiness. Obstinacy in sin defies his power, dares his vengeance, and despises his truth and holiness; to vindicate ourselves, and cover our sins, arraigns the righteousness of his threatenings and judgments, or affronts his omniscience. Thus the

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sinner robs God of his glory. What he hath done cannot be undone: nor is it in his power to make satisfaction for the injustice, of which he hath been guilty, except he bear the eternal punishment. Convinced of this, the true penitent flees for refuge to the atoning blood of Jesus. But, though he cannot make satisfaction for his sins, or do any thing towards meriting pardon or reward: (for this he knows must be wholly of free mercy,) yet what he can do, he will. He will, both in secret and openly, on all proper occasions, make full and unreserved confession of his crimes, and condemn himself; and thus glorify God's justice and mercy; glorify his law, as "the ministration of condemnation," and his gospel as "the ministration of righteousness:" for "both are glorious, though the latter exceeded in glory." 2 Cor. iii. 7-11. All who have even a superficial acquaintance with the Bible, know that this is every where spoken of, as an essential part of true repentance, and often put for the whole of it: I shall not therefore further dwell on it, but shall confine myself to two observations. First, That secret sins require only secret confession unto that God who knoweth and seeth in secret but public scandals require public acknowledgments: that we may openly honour God by our confession, as we have dishonoured him openly by our conduct. Thus when David had, by adultery and murder, given cause to the enemies of the Lord to blaspheme; by writing and publishing the fifty-first psalm, he publicly took shame to himself, even before his own servants, subjects, and children: and thus gave glory unto God, and stopped the blasphemy of the ungodly. Secondly, That the true penitent, though general in his public confession, should be, and will be, very particular in his secret confession; reviewing, enumerating and bemoaning all his sins, of every sort, with all their various aggravations.

2. This disposition of mind will influence the penitent to make ample re-` stitution to those whom he hath defrauded or injured. Under the ceremonial law, the trespass-offering was to be accompanied by restitution to the injured party. Lev. vi. 1-7. The plain meaning of which institution Christ hath given us in his Sermon on the Mount: "If thou bring thy gift unto the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." Thus it was that Zaccheus evidenced the sincerity of his repentance: and thus every sincere convert, with self-indignation, will haste to be rid of that accursed thing, dishonest gain:* with scrupulousness and diligence he will search for every remainder of it; he will restore it with interest to the injured, if he can: if not, he will give it to their relatives, and to the poor; and should he be unable to do this (which he will put himself to much inconvenience and self-denial rather than not effect,) it will be long the occasion of additional trouble of mind to him.-Let me ask thee, beloved reader, thinking thyself a penitent, whither thou hast impartially examined thyself on this score? whither thou hast imitated Zaccheus in this matter? Or art thou sure thou hast no cause, having never injured any man by fraud, violence, or extortion? I warn thee beforehand, that God will bring to light these hidden things of darkness, and fully investigate this matter, at the day of judgment. And no unrighteous persons, (2 Cor. vi. 9.) who, having injured their neighbours, love the gains of iniquity so well, as to refuse restitution, shall inherit the kingdom of God. This evidence of sincerity is so distinguishing, that I cannot but conclude, judging by the Bible, that all appearances of repentance, all pretences to experience, without this are hypocritical and delusory. What shall we say then to many persons, who, having formerly under colour of law, been, perhaps unwillingly, injurious to their creditors, still keep them out of their just rights; perhaps see them struggling with those difficulties, into which their extravagance hath plunged them; whilst they themselves now live at ease, perhaps in affluence; and are well able, (if they could prevail with themselves to re

* Who shaketh his hands from holding of bribes. Isaiah xxxiii. 15.

trench superfluous expences,) to make restitution, in whole, or in part; but will not, because not compelled by the law of the land. These persons evidently confound human laws with doing the will of God; and prefer wealth, indulgence, and the pride of life, to the golden rule of "doing unto others as they would they should do unto them." Whatever profession of religion any one, who acts thus, may make, his religion is vain, and a discourse upon repentance would be exceedingly defective, which did not bear testimony against this common and flagrant conduct.

Another evil, I am told, very frequent among persons professing evange lical religion, as well as others, is dealing in smuggled or contraband goods. This trade is in itself,-An evident violation of God's express command, Rom. xiii. 6, 7.—A robbery upon the community, which must be taxed to make up the deficiency: And aiding and abetting all the enormities that smugglers commit. But necessity is pretended. I suppose it is necessary in order to be rich. "But they that will be rich, fall into temptation and a snare, and into divers foolish and hurtful lusts, which drown men in destruction and perdition: For the love of money is the root of all evil." 1 Tim. vi. 9, 10.

But our evil conduct may injure others, not only in their property, but in their reputation, in their connections, in their peace of mind, and in many other ways: and the true penitent, though he cannot undo what is past, yet will endeavour to counteract the mischief, at the expence of stooping to the most humiliating submission, of making the frankest acknowledgements, or by any method in his power, however contrary to the pride and self-love of

the human heart.

3. This disposition of mind will induce a man to retract those false principles, which he has advanced, that may have a tendency to propagate or countenance infidelity or profaneness: and to counteract the consequence of his evil conduct, where it hath prejudiced men's minds against religion, or led them into sin, and emboldened them in it: or any ways tended to the dishonour of God, and the ruin of souls. Gladly would he undo this part of his conduct: it ever grieves him upon reflection: he is pained that the seed is sown, and springs up and grows, notwithstanding all his endeavours to the contrary. But as far as his retraction, his arguments, his persuasions, his example and influence can reach, he will endeavour to prevent the further progress of the mischief. In these and various other particulars, true repentance influences a man sincerely to desire and endeavour to counteract the tendency of his former evil conduct; but appearances of humiliation for sin may be and often are without this distinguishing effect. Thus Ahab humbled himself and was clothed in sackcloth, but neither restored Naboth's vineyard, nor ceased to commit iniquity.

III. True repentance is attended with a determination of mind, through divine grace, to walk for the future in newness of life, evidenced to be sincere by fruits meet for repentance: that is, by all holy dispositions, words, and actions.

This is at last the grand distinction betwixt true repentance, and all false appearances. Though men be abundant in sheding tears, and make the most humiliating confessions, or most ample restitution; though they openly retract their false principles, and are zealous in promoting true religion; though they relate the most plausible story of experiences, and profess to be favoured with the most glorious manifestations; though they have strong confidence, high affections, orthodox sentiments, exact judgment, and extensive knowledge: yet, except they "do works meet for repentance," all the rest is nothing, they are still in their sins. For the tree is known by the fruit; and " every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Yea, though Cain's terror, Judas's confession and restitution, Pharaoh's fair promises, Ahab's humiliation, Herod's reverencing the prophet, hearing him gladly, and doing many things; the stony-ground hearer's joy; together with the tongue of men and angels, the gifts of miracles and prophecies, and the knowledge of all mysteries, were combined in one man,

they would not prove him a true penitent, so long as the love of one lust remained unmortified in his heart, or the practice of it was allowed in his life.

Unless the drunkard become habitually sober, and the churl learn to be liberal; unless the contentious man learn meekness, and the proud humility; unless every man break off, and set himself to oppose and mortify his consitutional and customary iniquity; there is no real repentance. The man's mind is not changed respecting sin: he does not sincerely grieve that ever he committed it, nor really desire it undone, nor heartily abhor it, nor is willing to be finally divorced from it; not from his darling indulgence, his Delilah, his Herodias; however he be affected, alarmed, and restrained.

I allow, that the true penitent will find work enough all his life with his own peculiar evil propensities; and after all his watchfulness, prayer, and determination of mind against. every sin, he will too often manifest, to his great sorrow, that his evil nature is not destroyed, that sin yet dwells within him but he will also give abundant evidence that no sin hath dominion over him; that his own iniquity is peculiarly abhorred, dreaded and opposed and that, in short, "he is a new creature, old things are past away, behold all things are become new." This will not be so evident to others, in the case of a man, who was before moral and decent in his character; but it will be equally manifest to his own conscience; whilst he observes that he now acts from other principles, to other ends, and by another rule, than heretofore: and now he has not only regard to those things with which men are acquainted, but with equal care and attention abstains from secret sins, from evil tempers, intentions and imaginations, which are manifest only unto God.

It appears then, that this necessary repentance is a very arduous business. Thus our Lord represents it: "Strive to enter in at the strait gate; for many shall seek to enter in, and shall not be able." Do you object the profit and pleasantness of your sins, and the pain of parting with them? He answers, "If thy right eye offend thee, pluck it out: if thy right hand or foot offend thee, cut it off. For it is profitable for thee" thus maimed and mutilated, "to enter into life, rather than having two eyes, two hands, two feet, to be cast into hell, where their worm never dieth, and the fire is not quenched." When the difficulty is objected, the necessity is urged; the awful alternative-repentance, or eternal damnation! But should any urge the impossibility, he proposes the effectual assistance of Him, to'whom all things are possible. An easy slothful religion may serve a man to live with ; but only a diligent, self-denying religion will comfortably prepare a man to meet death. Except a man deny himself, take up his cross daily, and forsake all that he hath, he cannot be my disciple," saith the loving Saviour of the world, the Judge of the living and of the dead; and because we are so backward to believe it, and so much depends upon believing it, he confirms it with a double asseveration;-" Verily, verily, I say unto you."

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But though the work is great, and requires labour and self-denial, there is no cause for despondency: the encouragements are proportionable: the success certain to every one who is in good earnest about it: and the work itself unspeakably more pleasant than all the forbidden delights of sin.

PART THIRD.

Encouragements to Repentance.

I HAVE already intimated, that he who, convinced of the necessity of repentance, in good earnest uses those means which God hath appointed in order to it, ray depend upon the effectual assistance of the Holy Spirit in this

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