The Bowels of Tender Mercy Sealed in the Everlasting Covenant

Ver. 22. Consider this ye that forget, lest I tear you in pieces, and there be none to deliver.

2. Of God's restriction of his promise of forgiveness only upon condition of repentance; only to such as forsake their sins; where do you find it otherwise in the whole Bible? Isa. 1. 16. Wash ye, make you clean, put away the evil of your doings, cease to do evil, learn to do well;— Ver. 18. Come now, let us reason together, though your sins be as scarlet, they shall be white as snow. 2 Chron. 7. 14. If my people shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sins. Isa. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.

3. Of God's peremptory sentence in case of impenitency. Exod 34. 7. that will by no means clear the guilty, (i. e.) the impenitent; in absolving he will not absolve, (i. e.) whosoever finds mercy, they shall not. Ezek. 18. 21. Cast away from you all your transgressions, for why will ye die O house of Israel? Psal. 63. 21. God will wound the head of such an one as goes on still in his wickedness. Luk. 13. 3. Except ye repent, ye shall perish. Jer. 13. 10. This evil people which refuse to hear my words, which walk in the imagination of their hearts; Ver. 14. I will dash them one against another, even the father and the son together, saith the Lord; I will not pity, nor spare, nor have mercy, but destroy them. Eccles. 8. 13. It shall not be well with the wicked. Isa. 65. 20. The sinner dying an hundred years old, shall be cursed, then certainly not forgiven. O think of this, you who still go on in the hatred of holiness, in profaning of the Sabbath, in drunkenness, in whoredom, in pride, in lying, in any ungodly course, who mock at reproof, and despise instruction, who flatter yourselves with hopes of forgiving mercy: Be not deceived, for God is not to be mocked; for whatsoever a man sows, that shall he also reap, Gal. 6. 7. and Rom. 2. 6. God will render to every man according to his deeds. Ver. 8. Indignation and wrath. Ver. 9. tribulation and anguish upon every soul of man that doth evil.

Thirdly, They do put themselves out of a capacity of forgiveness of their sins, who do delay and defer their work of repentance. When some sinners are convinced of the inconsistence of mercy with impenitency, and of the necessary presence of repentance for forgiveness; then seeing it must be so, and mercy cannot be otherwise had, they will repent, but not yet; hereafter they will, when they are sick, and when they are old and near to death; and what mean you to do for the present, til the time of sickness, or age, or death? is it not that you serve your sins, and take your delights and pleasures? and when you can no longer enjoy them, then you will give over your sins, and then God must give down your forgiveness. [Simile.] As if a Malefactor should say, I will steal, and kill a few years more until I be taken, and then I will leave those courses, and the Judge shall pardon me: O what a cheat and deceit is this? 1. To think that we have repentance in our power. 2ly To think that we have forgiving mercy at our command. 3ly To love, and serve, and live in our sins for the present, and to promise unto ourselves the forgiveness of our sins at the last? But wilt thou know and understand, O vain man! that he who defers to repent, is in the mean time impenitent? and he that resolves only (for hereafter) to leave his sins, resolves also (until that time) to keep his sins; and he that resolves to keep his sins, doth for lying vanities forsake his own mercies: He that will not presently repent, doth put himself out of a present capacity of mercy; and he who puts himself out of a present capacity of mercy, may by going on in his sins so harden his heart, as to put out himself from a future capacity of repentance. The promise of forgiveness is to him who doth repent or forsake his sins; it is not to him who defers to repent, and saith he will do so hereafter: O how foolish is the sinner who might be presently forgiven upon a present repentance, and yet will hazard his soul to the loss of mercy upon a presumption of future repenting! Surely thou dost not prize the great mercies of God in the pardon of thy sins, who dost put off that blessed mercy, to enjoy a little longer thy cursed lusts! To day if you will hear his voice, put it not off till tomorrow; for 1. It is a question whether late repentance be true. 2ly You (at least) will question it. 3ly And whether God will give it at the last. 4ly Especially when we put it off to the last.

Fourthly, They do put themselves out of a capacity of the forgiveness of their sins, who do presently repent, but it is feinedly and hypocritically, not cordially and really: Jer. 3. 10 Her treacherous sister Judah hath not turned unto me with her whole heart, but feinedly, saith the Lord. Psal 78. v. 4. They returned and inquired early after God. Ver. 36. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongue. Ver. 37. For their heart was not right with him.

Now they do repent feinedly, who 1. Spare their beloved sins. 2. Who put them off with a purpose to resume them again.

You have many persons who in the times of sickness, or of danger, or of loss, or of fear of death, or of terror of conscience will forbear their sins, will cry out against their sins, will pray and beg for mercy; and as soon as hope, and ease, and safety appears, they do return again with the dog to his vomit, and with the swine to the wallowing in the mire, 2 Pet. 2. 22. They forget their terrors, and tears, and prayings, and resolutions, and professions, and are worse in ways of wickedness than heretofore; Their righteousness is as the morning cloud, and as the early dew that passeth away. To these God may speak as in Hose. 11. 12. Ephraim compasseth me about with lies, and the house of Israel with deceit. They think to circumvent and deceive the Lord with penitential pretences, but indeed they do deceive their own souls; for God searcheth the heart, and trieth the reins, and his eyes are upon the heart, and upon the truth: and it is just that they should be deceived with the fancy of pardon, who think to deceive God with the shadow of repentance: He who is but hypocritically good, is really wicked; and he that repents feinedly, and falsely, doth but provoke the wrath of God more against his soul, &c.

Fifthly, They do put themselves out of a capacity of forgiveness, who remain unbelieving, whose hearts are not subdued and brought in to Christ by the Gospel, will not consent to take him for their Head and Lord, and will not serve Christ in his commands, will not suffer him to reign over them, to set up his kingdom in them, nor to destroy his enemies in them. Beloved, mark what I say unto you, be you what you will, if yet you remain unbelievers, your sins shall never be forgiven. Suppose you be great or mean persons, rich or poor persons, learned or simple persons, covetous and civil persons, and just persons, Papists or Protestants, of this or that Opinion for Doctrine or Government, if you believe not on Christ as well as profess Christ, if your hearts will not consent to match with Christ; if there be any sin, or anything of the world which lies nearer your heart than Christ, which holds it off, and keeps it from Christ, you are now unbelievers, and your sin shall not be forgiven: 1 Joh. 5. 12. He that hath the Son hath life; and he that hath not the Son, hath not life. Joh. 3. 36. He that believeth not, shall not see life. but the wrath of God abideth on him. Mar. 16. 16. He that believeth not shall be damned.

Sixthly, They also do put themselves out of a capacity of forgiveness, who do absolutely despair of mercy: Isidore said right, Desperare est in infernum descendere, to fall into d • spair, is to fall into hell, where there is perfection of misery without any hope of mercy.

Here consider a few Particulars.

1. It is one thing to doubt and fear, and question whether God will be merciful unto our sins; and it is another thing to despair of his mercies: one may fear and doubt of mercy for his sins, who yet doth not absolutely despair of mercy; fear and questionings about mercy may arise from infirmity, Psal. 77. 9. Hath God forgotten to be gracious! hath he in anger shut up his mercies! Ver 10. I said this is my infirmity; but absolute despair of mercy ariseth from absolute infidelity, and it is a peremptory concluding against all the powers and goodness of mercy in God: My sin (said Cain) is greater than may or can be forgiven, Gen. 4. 13.

2. Again, there is a passionate and transient despair; And there is a settled and permanent despair; The one is total, but not final; the other is total and final; In times of strong temptation, and God's desertion, and our own melancholy, and troubles of conscience, one may possibly conclude there is no hope of mercy, and his sins are such as exceed either the power, or else the purpose of God's mercy; but this dark and sad conceit falls off again from the soul upon conference upon better information, upon prayer, upon hearing the Word, and upon clear consideration of the Covenant of grace, and the terms of it, and of the riches of Redemption by Christ; this kind of despair doth not prejudice you in the capacity of forgiving mercy: but then there is a settled and permanent despair which is total and final, wherein the soul is swallowed up, and forever lies under water and never riseth more with any hope of possible mercy, conceiving of the guilt of sin so superlatively, that neither the merits of the blood of Christ, nor the riches of mercy in God can or will reach to the forgiveness of it. This poor sinner puts himself out of all capacity of forgiveness, and that upon a treble account.

• 1. The infinite dishonor which he puts upon God's throne of grace and mercy; he gives reproach and the lie unto God who saith he is rich in mercy, and delights in mercy.
• 2. His utter incompliance with Christ; and riches of all Gospel invitations, promises and assurances.
• 3. The confirming of his heart in impenitency, seeing there is no hope of mercy.

Seventhly, they likewise do put themselves out of a capacity of the forgiveness of their sins, who do rest and rely upon their own righteousness and good works as the cause of forgiveness. 'It is true that you must be holy, and righteous, and do good works, and walk in them, and abound in them; But if you rely on them as the reasons and causes why God will forgive your sins, you will certainly lose the forgiveness of them: For

1. What is this but to set up a Covenant of Works, and to look for life by the Law, and Justification by something of our own? and what says the Scripture to this? Rom. 3. 20. By the deeds of the Law there shall be no flesh justified in thy sight. Tit. 3. 5. Not by works of righteousness which we have done, but according to his mercy he hath saved us. Gal. 3. 10. As many as are of the work • of the law, are under the curse, for it is written, cursed is everyone, &c.

2. This is to take away the Crown from Christ; and it is to make Christ to die in vain, to lose the end of shedding his blood for the remission of sins: the Scripture saith, Acts 4. 12. There is no salvation in any other, for there is no other Name under heaven given among men whereby we must be saved: but you will have it in your own name. Matth. 26. 28. This is my blood which was shed for the remission of sins. 1 Joh. 2. 2. He is the propitiation for our sins. Eph. 1. 7. In his blood we have redemption, the forgiveness of sins. Gal. 5. 4. Christ is become of none effect unto you, whosoever of you are justified by the Law, ye are fallen from grace: therefore take heed what you do, and how you place your confidences for the remission of your sins; you must neither renounce good works, nor must you rely on them, but only on Christ for pardon, else you debar yourselves of all benfit by Christ.

Eighthly, Lastly they do put themselves out of a capacity of the forgiveness of their sins, who are unmerciful, implacable, revengeful, and will not forgive others their offenses, and trespasses, or wrongs done against themselves.

Quest. You will say this is strange Doctrine, that God will not forgive me, if I do not forgive others!

Sol. 1. Nay it were more strange that thou shouldest expect forgiveness, who wilt not forgive thy brother! but peruse the Scriptures, Matth. 18. 32. O thou wicked servant, I forgave thee all that debt (ten thousand talents, ver. 24.) because thou desiredst me. ver. 33. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? ver. 34. And his Lord was wroth, and delivered him to the tormenters, till he should pay all that was due unto him. v. 35. So likewise shall my heavenly Father do also unto you, if you from the heart forgive not everyone his brother their trespasses. Math. 6. 15. If you forgive not men their trespasses, neither will your heavenly father forgive your trespasses.

2. Again, see the express command for this by Christ, in Luke 17. 3. If thy brother trespass against thee, rebuke him; and if he repent, forgive him. ver. 4. And if he trespass against thee seven times in a day, and seven times in a day turn again unto thee saying, I repent, thou shalt forgive him.

Thirdly, I now proceed unto a third Position and Conclusion, viz. That there are some who are in a right capacity, and may safety lay hold on, and own the promise of the forgiveness of their sins.

First, All who do truly repent of their sins; there are four things will demonstrate this unto us.

1. Scripture exhortations to repent, that so our sins may be forgiven. Ezek. 18. 30. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin. Acts 2. 38. Repent and be baptized everyone of you in the name of Jesus Christ for the remission of your sins. Act. 3. 19. Repent, and be converted that your sins may be blotted out.

2. Express promises that our sins shall be forgiven upon our repentance 2 Chro. 7. 14. If my people shall turn from their evil way, then will I forgive their sin. Prov. 28. 13. Whoso confesseth and forsaketh his sins shall find mercy. Ezek. 18. 21. If the wicked will turn from all his sins which he hath committed, and do that which is lawful and right, he shall surely live, he shall not die. ver. 22. All his transgressions which he hath committed they shall not be mentioned unto him.

3. Assurance of the forgiveness of sins upon repentance, though they have been very great and heinous. Isa. 1. 16. Wash ye, make you clean, put away the evil of your doings, cease to do evil: ver. 17. learn to do well. ver. 18. Come now and let us reason together, saith the Lord, though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool.

4. Express Records and Instances of forgiveness unto such as have repented: 2 Sam. 12. 13. And David said unto Nathan, I have sinned against the Lord; and Nathan said to David, the Lord hath also put away thy sin. Jer. 31. 18. I have surely heard Ephraim bemoaning himself; and Turn thou me and I shall be turned, &c. Ver. 19. Surely after that I was turned I repented; and after that I was instructed, I smote upon my thigh, I was ashamed, yea even confounded because I did bear the reproach of my youth, Ver, 20. Is Ephraim my dear son? is he a pleasant child! for since I spake against him I do remember him still; therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Luk. 7. 38. And she stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with ointment. Ver. 47. Wherefore I say, her sins which were many are forgiven, &c. v. 15. 18. I will arise and go to my Father, and will say to him, Father, I have sinned against heaven and before thee; Ver. 19. and am no more worthy to be called thy son, &c. Ver. 20. and he arose and came to his Father; but when he was yet a great way off, his Father saw him and had compassion, and ran and fell upon his neck and kissed him.

Quest. But here some may reply, It is granted that all who do truly repent are within the compass of the promise of forgiveness of sins, and many do think that they do truly repent of their sins; but how may one know that he doth truly repent, that so he may safely conclude the forgiveness of his sins?

Sol. I thank you for the propounding of this doubt; for the clear resolution whereof I shall thus deliver myself;

1. I shall show unto you the integral part of Repentance (i. e.) those particular Branches of which true Repentance doth consist, and unto all which forgiveness of sins is promised.

2. I shall show unto you the right qualifications of those particular parts of Repentance, that so you may know whether you do truly Repent or no.

First, For the first of these, you do know (as I suppose) that there are three parts of Repentance, viz.

1. Contrition or grief of heart for sins committed, which is called sometimes godly sorrow, 2 Cor. 7. 10. and sometimes a contrite spirit, Isa. • 6. 2. and a broken and contrite heart, Psal. 51. 17. and sometimes the afflicting of our souls, Levite. 16. 29. and sometimes the humbling of the heart, 2 Chron. 7. 14. If my people shall humble themselves, &c. Lam. 3. 20. My soul hath them still in remembrance, and is humbled within me: and sometimes a mourning, Zach. 12. 10. And they shall mourn as, &c. and sometimes a weeping, Mar. 14. 72. And when he thought thereon he wept.

First, There is no man a penitent sinner, but he is a mourning sinner; his soul is grieved, his heart is displeased, and humbled for his sins: If the heart be hardened, it is impenitent; if thy sins which have grieved and troubled God, do not trouble and grieve thy soul, thou art an impenitent and hardened sinner; much more art thou so if thy sins be the matter of thy delight and rejoicing: And on the contrary all penitent persons are mourning persons; Judge. 2. 4. The children of Israel repented, and the people lift up their voice and wept. 1 Sam. 7. 6. They repented, and drew water, and poured it out before the Lord. Psal. 6. 6. David repented, and watered his Couch with his tears. 2 Chro. 32. 26. Hezekiah Repented, 2 Chron. 33. 12. and humbled himself for the pride of his heart. Manasseh (as some think) repented, and he humbled himself greatly before the God of his Fathers. Jer. 31. 18, 19. Ephraim repented, and Ephraim bemoaned himself, and smote upon his thigh, and is even confounded. Luke 7. 38. Mary Magdalene repented, and she wept, and washed the feet of Christ with tears. Luk. 22. 62. Peter repented, and he went out and wept bitterly. 2 Cor. 7. 9. The Corinthians repented, and they were made sorry after a godly manner.

Secondly, Thus you see that all truly penitent persons are broken-hearted persons, and mourning persons for their sins; and now ye shall find that all these persons are within the capacity of the promise of forgiveness of sins: Zach. 12. 11. In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo. Zach. 13. 1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Jer. 31. 18. I have surely heard Ephraim bemoaning himself, &c. Ver. 20. I will surely have mercy upon him. Mark the place, Ephraim's heart is troubled for sinning, and God's bowels (so are his mercies styled) are troubled for Ephraim; Ephraim (like a penitent Child) falls a weeping, and God (like an indulgent Father) falls a bemoaning of him. I am grieved, and troubled, and ashamed at my very heart that I have thus sinned against thee, saith Ephraim. O peace, refrain thine eyes from tears, saith God to Ephraim; I cannot refrain my mercies from thee; Lo this is thy pardon for thy sins: Psal. 51. 17. The sacrifices of God are a broken spirit; and why is a broken spirit called sacrifices of God? Is it not for the acceptableness of it unto God? and is it not because as upon sacrifices sins were put away, so upon contrition of heart for sins, there comes out the forgiveness of sins? Isa. 57. 15. I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones: And can the contrite heart be revived without forgiveness of sins? Matth. 5. 4. Blessed are they that mourn, for they shall be comforted. Surely this is spoken of spiritual mourning (of mourning for sin) for can you say of any other mourning besides these, that they are blessed! and their blessedness lies in this, that they shall be comforted; and what comfort is that which a mourning sinner looks upon as blessedness? why none bu • that in Isa. 40. 1, 2. Comfort ye, comfort ye my people saith your God; speak ye comfortably to Jerusalem, and cry unto her that her iniquity is pardoned.

2. The second part of Repentance is confession of sins which flows out of a contrite heart: I speak not of a formal, verbal, empty confession (we are all sinners, God help us, &c.) but of such a confession of sin as ariseth from a true and full sense of sin, when the tongue speaks out of the abundance of a troubled spirit, ingenuously and humbly acknowledging iniquities and transgressions, and judging himself worthy of wrath, and unworthy of mercy, &c.

This confession you shall find in Repenting sinners, and those persons so confessing, under the capacity of the promise of the forgiveness of their sins.

First, You shall find Repenting sinners confessing their sins. Ezra 9 6. O my God; I am ashamed, and blush to lift up my face unto thee, my God▪ for our iniquities are increased over our head, and our trespass is grown up unto the heavens. Ver. 10. And now O our God, What shall we say after this? for we have forsaken thy Commandments, &c. Psal. 51. 3. I acknowledge my transgressions, and my sin is ever before me. Ver. 4. Against thee, thee only have I sinned, and done this evil in thy sight. Dan. 9. 4. I prayed unto the Lord my God, and made my confession, and said, O Lord the great and dreadful God, &c. Ver. 5. We have sinned, and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments, &c. Ver. 8. O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day. Luk. 15. 18. I will arise, and go to my Father, and will say unto him, Father, I have sinned against heaven, and before thee: Ver. 19. and am no more worthy to be called thy Son, &c.

Secondly, Now these penitently confessing sinners you shall expressly find to be under the promise of the forgiveness of sins. I Joh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins. Psal. 32. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid; I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin, Selah.

3. The third and last part of Repentance, is conversion, or turning from sin unto God. Ezek. 33. 11. Turn ye, turn ye from your evil ways. Repenting in Scripture is (to this purpose) styled a putting away of sins. Isa. 1. 16. and a casting away of our sins. Ezek. 18. 31. and a forsaking of our sins. Prov. 28. 13. and a departing from iniquity, 2 Tim. 2. 19. and a turning: to repent of sin, and to continue in sin, are a contradiction; as if you should say, that a man leaves his sins, when yet he holds them fast, and will not let them go.

Two things you also read of this part of Repentance.

1. One, That truly penitent persons do forsake their sins, they turn from them, they put them away. Isa. 30. 22. Ye shall defile the covering of thy graven images of silver, and the ornaments of thy molten images of gold; Thou shalt cast them away as a menstruous cloth; Thou shall say unto it, Get thee hence. Hos. 14. 8. Ephraim shall say, What have I to do anymore with Idols? Judge. 10. 15. And the children of Israel said unto the Lord, We have sinned, Do thou unto us whatsoever seemeth good unto thee. Ver. 16. And they put away the strange gods from among them, and served the Lord. Job 34. 31. Surely it is meet to be said unto God, I have born chastisement, I will not offend anymore. Ver. 32. That which I see not, Teach thou me; if I have done iniquity, I will do no more. Jonah 3. 8. Let them everyone turn from his evil way. Ver. 10. And God saw their works, that they turned from their evil way.

2. The other, That they who do penitentially turn from their sins, are under the promise of forgiveness, of sin. Prov. 28. 13. Whoso confesseth, and forsaketh his sins, shall find mercy. Many men confess their sins, who yet do still love to keep their sins, and therefore shall miss of mercy; but the way for mercy is, to forsake their sin, as well as to confess sin. Isa. 55. 7. Let the wicked forsake his way, and let the unrighteous forsake his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.

Thus have I opened unto you the integral parts of Repentance, which doth certainly bring us within the capacity of the promise of forgiveness of sins.

Secondly, I shall now proceed to handle the Qualifications of everyone of these parts of Repentance, by which you may know that you do in truth act everyone of them▪ and consequently are under the promise, &c. And the rather do I insist on this, because many persons do think that they are sorry for their sins, and do think that they do rightly confess their sins, and do think that they forsake their sins (and thereupon do presume upon forgiving mercy) whereas really they are still under the love and power, and service of their sins, and do not repent at all; all which you shall find (in every part which I have mentioned) clearly instanced in Scripture.

First, For mourning and weeping, and afflicting the soul; persons have acted something in this way, and yet have not repented in truth, and therefore have missed of forgiveness. Mal. 2. 13. This have ye done again, covering the Altar of the Lord with tears, with weeping, and with crying, insomuch that ye regarded not the offering anymore. All this was but hypocrisy; for notwithstanding all these tears, they dealt treacherously everyone against his brother, Ver. 10. And profaned the holiness of the Lord which he loved, and married the daughter of a strange god, Ver. 11. Isa. 58. 3. Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our souls, and thou takest no knowledge? Ver. 5. Is it such a Fast as I have chosen? a day for a man to afflict his soul? &c.

Secondly, For confession of sins, some have done this, and yet they have not rightly and penitentially done this. Exod. 9. 27. Pharaoh said, I have sinned this time, the Lord is righteous, and I and my people are wicked; see what a confession is here! but then see, Uer. 34. when Pharaoh saw that the rain and the hail, and the thunder were ceased, he sinned yet more, and hardened his heart, he and his servants.

Thirdly, For turning from sin, some have pretended thus far, and yet have not truly acted therein. Psal. 78. 34. When he slew them, then they sought him, and they returned, and inquired early after God. Ver. 35, 36. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. Ver. 37. For their heart was not right with him, neither were they steadfast in his Covenant. Jer. 2. 20. Of old time I have broken thy yoke, and burst thy hands, and thou saidst I will not transgress; when upon every high hill, and under every green Tree thou wanderedst, playing the harlot. Thus you see that some have pretended to all the parts of Repentance, and yet have not acted up to any one part in truth. Therefore I will now deliver unto you the right qualifications of all those parts of Repentance, that so you may know whether you do truly repent of your sins, and consequently are under this most comfortable promise of the forgiveness of your sins.

First, The qualifications of penitential grief, or mourning for sins, are these.

1. It is a grief which is supernatural, and wrought in us only by the Spirit of God; it doth not arise from the strength of any natural principle in our own hearts, as worldly sorrow doth; (in which one may abound who hath no grace at all, and for which he needs not to pray at all) but this sorrow is given from God, and is sought by us from him. Job 23. 16. God maketh my heart soft. Ezek. 36. 26. I will take away the heart of stone, and will give you an heart of flesh. Zach. 12. 10. They shall look upon him whom they have pierced, and they shall mourn, &c. You may easily mourn for worldly losses, and under worldly distresses, and melt, and weep, as David's men did, who wept until they had no more power to weep: 1 Sam. 30. 4. And yet under all these floods of grief, the person may not be able to shed one tear of godly sorrow for his sins, because this comes from another kind of Spring, and is raised upon other Motives and Considerations; it will cost you many convictions, and many meditations, and many earnest supplications, and attendances on the Word, to get this Fountain set open in your hearts.

2. It is a grief which is sincere for sin as sin; sin as sin is a transgression of the Law of God, a provocation of God, a dishonor unto God, a separation and withdrawment of God, a defilement and pollution of the soul; and in a respect (solely) unto these considerations of sin, doth truly penitential mourning break forth in the soul; though no hell to damn me, though no conscience to torment me: Against thee, thee only have I sinned, and done this evil in thy sight, saith David, Psal. 51. 4. I have sinned, what shall I do unto thee, O thou preserver of men? Job 7. 20. One may be troubled for sinning because of punishment from man, or of punishment from God, feared or inflicted; but this is not a trouble for sin as an offense to God, but as an offense to ourselves.

Quest. But now the scruple is, How he may know that he doth grieve for sin as sin, and only for sin?

[Answered.] Sol. He may know it:

First, By the acting of grief for sin, when there is an universal cessation of punishment; though conscience cease to torment, and the hand of God is drawn off, and there is no fear of man what he can do, yet the heart is humbled, and mourns still for offending of God.

Secondly, By the rising of grief for sin, upon the Assurance and Certificate of peace and reconciliation with God, of which the more certain evidence is given into the soul, the more sorrow and grief breaks forth out of the soul for sinning against such a God.

Thirdly, By the extension of grief, not only for our own sins, but also for the sins of others, the punishment of whose sins reacheth not to us, but yet the dishonor by these sins doth reach unto God, which therefore doth cause our hearts to mourn. Psal. 119. 136. Rivers of tears run down mine eyes, because they keep not thy Law.

3. It is a grief which is very high and great; the Scripture seems to make it a superlative sorrow, calling it a great mourning, like the mourning of Hadadrimmon in the Ualley of Megiddo, and a bitterness, as one is in for his first born, Zach. 12. 10. And my bowels are troubled within me, mine heart is turned within me, for I have grievously rebelled, &c. Lam. 1. 20. and David watered his couch with his tears, Psal. 6. 6.

Quest. You know it is a question whether grief for sin ought not to be the highest and chiefest; in quem dolorem.

Sol. For the resolution of which, they •• stinguish of grief of passion, and grief of the will, which is a displeasure of the heart with itself; perhaps another kind of grief may be higher in a passion; but grief of heart for sin, is the highest for displeasure, and also for duration; when that Land-flood is gone, yet then the River of godly sorrow still runs; My sin is ever before me, said David, Psal 51. and yet his Absalom (for whom he took on so passionately) was not ever before him.

4. It is a grief which is virtual; godly sorrow worketh Repentance, 2 Cor. 7. 10. He who truly mourns for sin, his heart doth hate sin, and separates from sin, and sinful ways; and it becomes more holy and godly; and he fears to sin against his God anymore; thus it is not with any false grief whatsoever.

5. Lastly, It is such a grief, under which the soul seeks comfort from God, and nothing can relieve the soul so grieving, but the voice of joy and peace from God. Psal. 51. 12. Restore unto me the joy of thy salvation. Psal. 85. 8. I will hear what God the Lord will speak; for he will speak peace unto his people, &c.

Secondly, The qualifications of true penitential confession of sins.

There are five Ingredients in penitential confession.

1. It is the acknowledging of our sins from a deep sense or feeling of them, and our misery by them: Penitential confession is the language of a sensible and troubled spirit; [Simile.] like a sick man's opening of his estate to the Physician, O here lies my grief, my pain, my distemper, my danger, and I fear my death; so here in penitential confession of sins to God, out of a tender and troubled feeling of them, a repentant sinner cries out, O Lord, this is my heart, and this hath been my life; thus have I lived, and thus have I sinned, and thus and thus have I dishonored thee; O I am ashamed and confounded, &c.

2. It is a self-judging acknowledgement of our sins, that for them we are unworthy of the least mercy, and most worthy of the greatest judgment. I am not worthy to be called thy son, Luk. 15 19. not worthy to be called an Apostle; confusion of face belongs to us, Dan. 9. 8. And thou art just in all that is brought upon us; thou hast done right, but we have done wickedly, Nehem. 9. 33.

3. It is an ingenuous acknowledgement of our sins; not hiding or concealing the greatest and worst, nor extenuating or lessning any one sin in the nature or desert, or circumstances of it; nor afflictions devolving or throwing our sins upon others, (as Adam did upon his Wife, and she upon the Devil) but it is a clear Inditement, Accusation, or Charge against ourselves before God. I have sinned against heaven, and before thee, said the Prodigal, Luk. 15. 18. I was a blusphemer, and a persecutor, and injurious, and of sinners the chief, said Paul, 1 Tim. 1. 13, 15.

4. It is a fiduciary acknowledgement of our sins, it is joined with some degree of faith; for it is made to God not as to a Judge only, who condemns upon the Parties confession; but as to a Father, who knows how to pity and forgive the mourning and repenting child, who begins to accuse and condemn himself. Hosea 14. 2. Take with you words, and turn unto the Lord, and say unto him, Take away all iniquity, and receive us graciously. Deut. 9. 8. O Lord, to us belongeth confusion of face, and because we have sinned against thee. Ver. 9. To the Lord our God belong mercies and forgiveness, though we have rebelled against him. Lord, I am a sinful creature, but thou art a merciful God! I deserve wrath, but thou canst show mercy; I am unworthy of any mercy, but thou forgivest sins freely: and thou hast promised forgiveness unto them who confess their sins; O forgive me all my sins for Christ's sake.

5. Lastly, True penitential confession (which shall obtain forgiveness of sins) is attended with desires of humbli •• , and endeavors of reforming. When a Patient lays open his diseases to the Physician, it is for this purpose, that the Physician would cure them; as the poor man having related unto Christ the grievous distempers of his child, requested, Mark 9. 22. But if thou canst do anything, have compassion on us, and help us: So when a penitent person confesseth his sins to God, it is always accompanied with earnest desires, O Lord, heal these diseases of my soul, heal my pride, and heal my vain-glory, and heal my filthiness, and heal my impatience, and heal my unbelief, and heal my worldliness; as David with the confession of his sins, joined this petition, Psal. 51. 10. Create in me a clean heart O God, and renew a right spirit within me. Nay moreover, the right confession of sins, is attended with the real endeavor of reforming our sins; therefore Solomon puts these together, He that confesseth and forsaketh his sins, shall find mercy, Prov. 28. 13. And this was the practice of, the children of Israel, they joined Reformation with their Confession, and good came of it unto them, as you may see, Judge. 10. 15. We have sinned. Ver. 16. And they put away the strange gods from among them, and served the Lord, and his soul was grieved for the misery of Israel.

Thirdly, The qualifications of the right turning from sin, which puts us within in the capacity of the promise of forgiveness of our sins.

First, It is a cordial turning. Joel 2. 12. Turn ye, even to me, with all your heart. Deut. 30. 10. If thou turn unto the Lord thy God with all thine heart, and with all thy soul. 2 Chron. 6. 38. If they return to thee with all their heart, and with all their soul. Ver. 39. then hear thou from the heavens their prayer, and their supplication, and forgive their sins, &c. Here are singular expressions to set forth the life and truth of penitential turning from sin; viz. To turn with the heart, and with all the heart, with all the heart, and with all the soul; What may these expressions mean and signify?

There are two things principally intended in them.

1. One is a reality of turning; for he doth indeed repent, whose heart repents; and he doth indeed turn from his sins, whose heart doth turn from sin; if the heart turns not, the repentance is but feigned and hypocritical: Suppose you should for awhile lay ande your sins, you may therein seem unto men to repent; but if you still love your sins, and hold them fast, and will not part with them, you are so far from repenting in the sight and account of God, that he looks upon you as plain hypocrites, who pretend only to forsake your sins, when indeed you are the servants of sin, and intend not at all to fo • sake them. Well then, to turn from sin with the heart, is to have an heart giving a Bill of Divorce unto our sins, breaking the league with sin, casting it off for anymore love and obedience, &c.

2. Another is, a perfection or fullness of turning; that doth the turning with all the heart, and with all the soul, and with the whole heart, signify; as when ones whole h • art is set upon an object, or is employed in any service; the meaning is, that every faculty of the soul is unitedly and concurrently engaged to that object, and in that service: I have sought thee with my whole heart, said David, Psal. 119. 10. (i. e.) Not any one faculty of my soul, but is drawn out, and exercised in that work. So to turn from our sin with the whole heart (with all the heart, and with all the soul) is to have every faculty drawn off from sin, and disinterested of sin and (as it were) outing and discharging itself thereof, all of them agreeing and consenting to course it away; viz.

First, The understanding saith, I will never give way to any deceitful motions of sin anymore, nor to any delightful contemplation of it anymore; I will not count it as pleasure or profit, but shall esteem of it as indeed it is, an object every way to be hated and rejected.

Secondly, The Judgment turns away from it by disapproving and disallowing, and condemning of it; I will never reason and plead for it more; I will never contrive or devise to gratify it more; I will never make pretences and shifts to color it anymore: O it is the greatest evil, the only dishonor of God, the only cause of the death of Christ, and the only danger and damnation of the soul.

Thirdly, The conscience turns away from it; O saith conscience, sin hath been the thorn in my eye, and the arrow in my side, it hath wounded me, and made me restless, and filled me with bitterness, I will give warning against it, I will threaten against it, I will trouble and vex you for it.

Fourthly, The will turns away from it in resolution and purpose; I will never obey sin anymore in the lusts thereof; I will never give over till I find the virtue of Christ to crucify and mortify them.

Fifthly, And every affection of the soul turns away from sin in true repentance.

• 1. Love saith, I will never embrace thee more.
• 2. Desire saith, I will never long after thee more.
• 3. Delight saith, I will never take content in thee more.
• 4. Hatred saith, I will never be reconciled with thee more.
• 5. Fear saith, I will watch, lest the soul be surprised by thee anymore, and I will fly all occasions, &c.
• 6. Grief saith, I will mourn and lament, because the soul hath been beguiled by thee.
• 7. Hope saith, I will look up to Christ, that the poor soul may at length get victory over thee, &c. This is indeed to turn from sin with the whole heart, and this is the way (certainly) to find forgiveness of our sins; whereas if the heart still retains sin, and cleaves unto it, our repentance is but feigned, notwithstanding all the professions we make against it; yea, if any one part of the soul continue an harbor and refuge to sin, you do not truly turn from sin; perhaps you do sometimes for bear sin but yet you love sin; perhaps you are sometimes troubled for sinning, but yet you will keep sin; perhaps your judgment condemns your sins, but yet still your affections run after your sins; why, this is not a true penitential turning from sin, &c.

Secondly, It is an universal turning, a turning from all sins. Ezek. 18. 30. Repent, and turn yourselves from all your transgressions. Ver. 31. Cast away from you all your transgressions. 2 Cor. 7. 1. Let us cleanse ourselves from all filthiness of the flesh and spirit. Psal. 119. 101. I have refrained my feet from every evil way. Ver. 128. I hate every false way. Ephes. 4. 22. Put off concerning the former Conversation, the Old man which is corrupt according to the deceitful lusts. Isa. 55. 7. Let the wicked forsake his way. There are four sorts of men in the world:

• 1. Some turn from no sin; these are profane, Ephes. 4. 19.
• 2. Others seem to turn from some sins only; these are hypocrites.
• 3. Some who turn from one sin to another, from prodigality to covetousness.
• 4. And some there are who turn from all their sins; and these are true penitents. Beloved, Mark what I am going to say unto you; Every true penitent

First, Looks on the reasons of turning from sin, as universally binding his soul; by the same reason he turns from any one sin, he sees reason to turn from every sin. Do you turn from one sin, because God forbids sin? why, by the same reason you are obliged to turn from every sin: Do you turn from any one sin, because it is a transgression of the holy and righteous will of God? why, by the same reason you are engaged to turn from every sin: Do you turn from any one sin, because thereby you do offend and dishonor God? by the same reason you turn from every sin: Do you turn from any one sin, because of the curse which God threatens for that sin? why, by the same reason you are to turn from every sin; for the curse reacheth to every sin.

Secondly, Again, Every penitent person is a converted person, (else he were not penitent) and every converted person is sanctified throughout; he is a new creature; there is a new nature of holiness diffused and spread over his whole soul; and that new nature of holiness is contrary to all sin, as light is to all darkness, and heat to all cold; and delivers up the whole heart to God; and this could not be, unless it did turn the heart from all sin.

Thirdly, There is in every penitent, a true hatred of sin; they hate the thing that is evil, and they loath their abominations, Psal. 79. 10. Now hatred is universal, it is of the whole kind; [Simile.] he who hates a Toad, because it is a Toad, hates every Toad; and he who hates a man because he is holy, hates every holy man; and so he who hates sin because it is sin, he doth hate every sin; and if he hates sin, he turns from sin.

Fourthly, He knows that it is in vain to turn from some sins, and not from all sins; for

• 1. This is but hypocrisy to spare any known sin, Job 20. 13.
• 2. Sin still remains in dominion; one sin set up in the love and service of it, really maintains the dominion of sin; His servants we are whom we obey, Rom. 6. 16.
• 3. That sin will be your ruin and damnation; for

First, It certainly keeps your heart from closing with Christ.

Secondly, It continues you Impenitent.

Fifthly, Would you have God to forgive you some of your sins only? why, any one sin unforgiven, will undo and damn you; you would have every sin to be forgiven, and is it not just then that every sin should be forsaken?

Object. But will some object, If a man repents not, unless he turns from every sin, then there is no man in the world who repents: For in many things we offend all, Jam. 3. 2. And who can say My heart is clean? Prov. 20. 9. And there is no man who liveth, and sinneth not, 1 Kings 8. 46.

[Answered.] Sol. For answer unto this, Know, that turning in a penitential way from sin, doth not consist in this, that no sinful quality doth remain any longer in the soul; nor in this, that a person never commits any sin more, concerning which both the places alleged do speak; but it doth consist,

1. In the alienating of the heart from all sin; the heart is turned from the love of all sin, and from all willing subjection unto sin.

2. In the detestation of the will; the heart hates all sin, and will not enter into a league of friendship with any sin.

3. In the resolution of the soul, purposing never willingly to transgress anymore.

4. In the careful endeavor of the soul to leave all former sinful courses, and to walk (forever) in nea • ness of obedience, and in all well pleasing before the Lord.

5. In the declining of all known occasions and inducements to sin, a shunning and avoiding of them, &c. And can a man be judged truly penitential, who fails in any one of these? or goes contrary unto them? Therefore look well to yourselves; for if there be any one way of wickedness wherein you walk, and which you will not forsake, you are no truly repenting persons, and you will lose the forgiveness of your sins.

Object. O but will some reply, It is some one small sin wherein we take delight, and we hope that God will spare us in that; as for any other sin, we are content to forsake and turn from it, but we cannot leave that sin; Suppose it be the sin of whoredom, or fornication, or drunkenness, or swearing.

[Answered.] Sol. Do you call these sins small sins? Read the Scriptures concerning them, and the persons guilty of them. 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with mankind. Vet. 10. Nor Thieves, nor Drunkards shall inherit the Kingdom of God. Eph. 5. 5. This ye know, that no Whoremonger, nor unclean person hath any inheritance in the Kingdom of Christ, and of God. Ver. 6. Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Zach. 5. 3. This is the curse that goeth forth, Everyone that stealeth shall be cut off on this side; and everyone that sweareth, shall be cut off on that side.

Secondly, Suppose indeed that thy particular sin (comparatively) were a small sin, yet thy love of that sin, and delight in it, makes that exceedingly heinous, and thy condition very dreadful. Is there anything which God hates but sin? and which he hath forbidden but sin? and against which he hath revealed his wrath but sin? and must this be the only object of thy love and delight? this which his soul abhors, which so dishonors, and provokes, and grieves him, O what a condition is this? to delight in that which dishonors thy God? to love that which grieves and provokes God? As Saul said to Jonathan, Do I not know that thou hast chosen the son of Jesse to thine own confusion? 1 Sam. 20. 30. So say I, Dost thou not know that thou lovest that which will be thy damnation? is there anything which will damn a man but sin? and is there anything which will more certainly do it, than the love of sin? and is there anything more inconsistent with the nature and practice of true Repentance, than to set the heart on sin?

Thirdly, Of all sins whatsoever, the sins which we have loved and delighted in are to be forsaken, if we will approve ourselves true penitents, and within the hopes of pardoning mercies; because 1. Nothing keeps up the power and dominion of sin, so as the love of sin doth. 2. And nothing continues us in the way and course of sin, so much as the love of sin, &c. 3. Nothing makes us more presumptuous in sinning, than the love of sin. 4. And nothing makes us more to neglect and slight the warnings and threatenings, and calls of God, than the love of sin. 5. And nothing doth more harden the heart in the way of sin, than the love of sin. 6. And nothing doth more hinder our hearts to close with Christ, than the love of sin. 7. Nothing doth more provoke God, and render us more obnoxious to the wrath and curse of God.

Fourthly, There is not a clearer evidence of true Repentance, than (in time) to forsake o •• beloved sins, and to walk in ways contrary to them; I have kept myself from mine iniquity, Psal. 18. 23. This is the laying of the Axe to the root of the Tree, this is indeed a change of the heart; and other sins will easily fall off, if beloved sins be really renounced.

Object. But yet some will reply, There are some sins unto which we have been so accustomed, that do what we can, we cannot leave and forsake them; Will not God pardon us unless we come off from them?

[Answered.] Sol. To this I answer.

1. Be the sin what it may be, if you see it to be a sin, and the way to be sinful, it must be forsaken if we will have mercy.

2. Of all sins whatsoever, the sins of custom are to be repented of, custom is no plea, but an aggravation; for a custom of sinning is a long course and time of sinning; a long time of sinning against God, although he hath exercised much goodness and longsuffering towards the sinner, which should have led him to repentance; it is high time for such a sinner to consider and fear, and return, least the Lord give him up unto a seared conscience, and a reprobate mind, and never treat with him more, but break out into wrath against him.

3. Although you cannot forsake any sin by your strength, yet you may be enabled to forsake the accustomed sinning by the strength of God, to whom you must pray to turn you, that you may be turned from sin. This work is very difficult, but not impossible; perhaps impossible; to you, but yet not impossible unto God, who can break the cords and chains a sunder, and say to the Captives, Go free, and to them who have been long dead, Live and rise.

Object. It is once more objected, But I cannot live, I should be undone if I should turn from every sin; and should I not sometimes sell on the Sabbath, and sometimes lie and forswear, and cheat, and cozen people, my trade should fall, and custom be gone, and I go a begging; This is a strange plea, you should be undone unless you commit those sins by which you are undone; but

[Answered.] Sol. To this let me thus answer.

1. There is no man whom God puts in a lawful Calling, that hath any reason at all to use any sinful way to uphold and maintain himself; why so? because God hath abundantly undertaken to provide for him, and to bless him, whiles he conscientiously walks and labors in his Calling. Gen. 17. 1. I am the Almighty God, Walk before me, and be thou perfect; q. d. Trouble not thyself for other things, only be thou upright, and I (who am the Almighty God) will take care for thee. Psal. 37. 3. Trust in the Lord, and do good, so shalt then dwell in the Land, and verily thou shalt be fed. Hebr. 13. 5. Let your Conversation be without covetousness, and be content with such things as you have; for he hath said, I will never leave thee, nor forsake thee.

2. Sinful ways are no ways to live or thrive by, but expose to curse and ruin. Jer. 17. 11. As the Partridge sitteth on Eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. Micah 6. 10. Are there yet the treasures of wickedness in the house of the wicked? And the scant measures which is an abomination. Ver. 11. Shall I count them pure with the wicked balances, and with the bag of deceitful weights? Ver. 12. The Inhabitants have spoken lies, and their tongue is deceitful in their mouths. Ver. 13. Therefore will I make thee sick in smiting thee, in making thee desolate because of thy •• ns. Ver. 14. They shall eat, and not be satisfied. Ver. 15. Thou shalt sow, but thou shalt not reap; thou shalt tread the Olives, but thou shalt not anoint thee with oil. 1 Thes. 4. 6. That no man go beyond and defraud his brother in any matter, for that the Lord is the avenger of all such.

3. Suppose thy trading should fall, it were much better to be piously poor than to be wickedly rich; to have a little estate, and a good conscience, than a large estate with a guilty conscience; to lose the world, and to save the soul, than to gain the whole world, and to lose a man's soul, &c.

Thirdly, The third Qualification of a true penitential turning from sin, is this, It is a constant and continued turning from sin: And thus also it stands in opposition unto hypocritical turning which wants depth, for it is not with the heart; and which wants breadth. for it is not from all sins; and which wants length, for it is not constant and steadfast, but inconstant, and unsteadfast, and quickly off; come say they in Hose. 6. 1. and let us return unto the Lord; but ver. 4. O Ephraim, what shall I do unto thee! O Judah, what shall I do unto thee! for your goodness is a morning cloud, and as the early dew it goeth away. Hypocritical turning from sin ariseth from a deceitful heart, and from mutable grounds and circumstances, and therefore it is compared to a deceitful bow, Hose. 7. 16. And to a dog who returns again to his vomit, 2 Pet. 2. 22. But he who truly repents, doth so turn from sin, that he never returns to his sins again. The Israelites were charged never to return the way to Egypt anymore, Deut. 17. 16. So the Repenting sinner he never returns to the house of bondage, to the service of his sins anymore, Rom. 6. 2. How shall we that are dead to sin, live any longer therein! Psal. 85. 8. But let them not return again to folly. Hose. 14. 8. What have I to do anymore with Idols? therefore repenting is styled a ceasing to do evil, Isa. 1. 16. And casting away of sin as a menstruous cloth, saying, Get thee hence, Isa. 30. 22.

Object. But now will some of you reply, You break all our hearts by this Doctrine: For if this only be the true penitential turning from sin, never to return to sin anymore, we are then all of us deceived in our repentance; for we have often committed sin, since our hearts have been afflicted for our sins, and have endeavored to forsake our sins; yea perhaps have committed the same kind of sins.

[Answered.] Sol. I make no question but this is a very serious Objection which is made by you, and it doth deserve a serious answer, because indeed it may be an Objection from con ••• ence itself something troubled about this qualification of true turning from sin, and fearing the sincerity of repenting.

For answer therefore unto this great Scruple,

• 1. I shall lay down some Concessions.
• 2. I shall state out unto you the right meaning of that continued and steadfast turning from sin, which is the certain evidence of true repentance.

The Concessions or things which I would grant are these.

First, A person may be a true penitent, and although he be so, yet possibly he may sin again; did not David truly repent of his murder? and yet after that he sinned again in the numbering of the people; did not Paul truly repent? and yet he complains, (Rom. 7. 19.) The evil that I would not, that I do. What penitent is there upon earth, who doth not fear least he should sin, and who doth not may times grieve because he hath sinned again! Nay if we did every day survey our walking, should we not every day find just cause to renew our tears and our repentance? Prov. 24. 16. A just man falleth seven times and riseth again. Luk. 17. 4. If he trespass against thee seven times, in a day, and seven times in a day turn again unto thee, saying I repent, thou shalt forgive him. And what did the continual burnt-offering which was to be made day by day, import but a daily sinning and expiating of it? &c. Numb. 28. 3.

Secondly, A person may be a true penitent, and (possibly) he may relapse or fall into the same kind of sin again: as that is a Relapse into sin when one doth (after some recovery) fall back into the very same sin, either for course or act: we read this in Abraham, and in Lot, and in Peter, and in other true servants of God, they have been overtaken with the same sins into which they did formerly fall. It is true, that they do not relapse in such a manner as wicked men do, neither in respect of willingness, nor of choice, nor of affectection, nor of course, nor of quietness, nor of continuance, nor of worseness; but yet as to the very nature of relapsing, they have been overcome with the same sins: 1. Partly from their own weakness. 2. Partly from their own worldliness. 3. Partly from the strength and subtlety of temptations from Satan.

[Note.] But notwithstanding all this, the Penitents turning from sin, is a continued and steadfast turning, because

1. His habitual purpose not to sin, still continues the same: I said I will take heed to my ways that I sin not with my tongue, Psal. 39. 1.

2. His habitual desire is that he may not sin: Psal. 119. 133. Order my steps in thy Word, and let not any iniquity have dominion over me. Ver. 5. O that my ways were directed, &c. Ver. 10. O let me not wander from thy Commandments. Ver. 36. Incline my heart unto thy Testimonies, and not to covetousness.

3. His habitual endeavor still continues not to sin: Psal. 119. 11. Thy Word have I hid in in mine heart, that I might not six against thee: and Psal. 18. 23. I have kept myself from mine iniquity, and Psal. 119. 112. I have inclined my heart to perform thy statutes always unto the end. and ver. 115. Depart from me ye evil doers, for I will keep the Commandments of my God.

4. His hatred remains firm against sin, although sometimes he doth sin: The evil that I hate, that I do, Rom. 7. 15.

5. His steadfast and continued path, or way, or course of life, is quite contrary to sin: Isa. 26. 7. The way of the just is uprightness. Job 23. 10. He Knoweth the way that I take. Ver. 11. My feet have held his steps, his way have I kept and not declined. Ver. 12. Neither have I gone back from the Commandment of his lips.

Secondly, Therefore for the right stating of the Penitents continued or steadfast turning from sin; Remember

First, It stands in opposition, not to every new particular act of sin (for that cannot be expected in this life: not such a Repentance as a man shall never sin anymore, no more than such a Faith as that a man shall never doubt anymore) but it stands in opposition to the former course or way of sinful conversation; (i. e.) He who truly turns from sin, he never doth return anymore to that sinful way in which formerly he lived and walked; it shall never (henceforth) be his Path, his Trade, his Course: How shall we live any longer therein? Rom. 6. 2.

Secondly, It stands in opposition not to an unwilling captivity by sin; (Paul himself complains that he was brought into captivity to the Law of sin, Rom. 7. 23.) but unto a willing subjection, and a willing service of sin anymore. The repenting person never yields himself a servant anymore unto any sin; he never saith that this, or that, or any sin shall be my Lord, my King, my Master, unto which I will yield obedience willingly in its commands and lusts: No, but as in the state of impenitency we were the servants of sin; so in the state of repentance we do become the servants of Righteousness: See Rom. 6. 17, 18, &c. Therefore though the penitent person doth many times sin, yet he never returns anymore to the former service of sin.

Thirdly, It stands in opposition, not to every sudden and indeliberate surprisal by sin, or to sin, but in opposition to all or any affectionate and deliberate renewing of any league of friendship with sin anymore: The penitent person may and doth sin; but it is one thing to sin, and it is another thing to love sin; it is one thing to be overtaken with a violent temptation, and it is another thing to take sin into the affection and heart, to love it, and embrace it, and delight in it again.

Fourthly, it stands in opposition, not (simply) to falling into sin; but (modally) to resting in sin, for that as Solomon speaks the just falls seven times, yet he riseth up again; And even this that he will by no means lie in any sinful act (but still riseth with renewed Repentance) this shows that his heart is fixed.

Therefore Beloved, let us sadly and seriously consider of these things which do so intimately discover the truth of that Repentance, upon which God hath promised the forgiveness of sins, that we deceive not, and undo ourselves at the last.

There are three things which foolish and presumptuous sinners do make out only in their own fancies.

• 1. One is a God of their own, all of mercy, and nothing of justice.
• 2. Another is, a Faith of their own, a confidence however that they shall be saved, without any doubt or fear.
• 3. A third is, a Repentance of their own, which is, I am sorry, and I forgive all the world, and God be merciful unto my soul: But be not deceived, there is more in true Repentance than most of us do imagine; This let me faithfully assure you of, that,

• 1. If your hearts be not broken with shame and sorrow for sin past.
• 2. If your hearts hate not every pres • nt sin.
• 3. If your hearts fear not to sin for the future.
• 4. If notwithstanding your professions (nay perhaps your vows) in times of sickness, or danger, or agonies of conscience to leave your sins, you do return again unto the same course of drunkenness, of whoredom, of swearing, of Sabbath breaking, of lying, of stealing, of worldliness, of pride, of maliciousness, of any known sin, so that you project for it, love it, serve it, defend and continue in it; assuredly you are no true penitents; and if you should live and die in such a condition, you will never find God to be merciful unto you in the forgiveness of your sins. And on the contrary, though you have been formerly great transgressors, even notorious sinners, if now God hath given unto you hearts to see, and to bewail your sins, and humbly to confess them, and to turn from all your wicked ways with a real purpose of heart never to walk in any path of sin, but in all the paths of Righteousness, God will certainly and accordingly to his many promises, forgive you all your sins. And thus have I finished the first sort of persons who are within the compass of promised forgiveness; I shall now proceed unto a second sort, viz.

Secondly, All who do truly believe in Jesus Christ, are undoubtedly within the promise of forgiveness of sins: And for the clear opening of this Conclusion, I will briefly speak unto three things.

• 1. There is a necessity of Faith, for to enjoy the Remission of our sins.
• 2. That Faith must be true Evangelical faith.
• 3. That true Faith may be weak or strong, and whether weak or strong (if it be true) it hath a certainty of forgiveness of sins annexed unto it.

First, There is a necessity of Faith for to enjoy the remission of our sins: There is a necessity of the presence of Faith, and there is a necessity of the use and exercise of faith.

1. A necessity of the presence of Faith: As repentance must necessarily be present, if you would have your sins forgiven; so faith must be necessarily present in you, if you would enjoy the forgiveness of your sins. Put such a supposition that, Repentance might be in a person without Faith, I dare affirm that the sins of that person should not be forgiven;

Object. Why, will you say, have you not already proved several promises of forgiveness upon Repentance!

Sol. True, I have done so; I have cleared iti that Remission of sins is promised upon repentance, but not upon repentance as separated from faith; but as repentance is required, so is faith required for the forgiveness of sins: Neither Faith without Repentance, nor Repentance without Faith, but both of them as inseparable Qualifications in every person whom God will pardon; Nay and it is very convenient or useful to make comparisons between these two graces, in reference unto the forgiveness of sins; I humbly conceive that it might easily be demonstrated, that of the two Faith hath the nearest relation, and is of the stronger necessity, and of more immediate approach to the forgiveness of sins than Repentance, although both of them are necessarily required. But I shall not go that way to work, I will only demonstrate the necessity of Faith in us for the forgiveness of our sins; and there are five things which will do that.

First, The precept of Faith, in respect to our forgiveness; faith is expressly commanded. 1 Joh. 3. 23. This is his Commandment, that we should believe on the Name of his Son Jesus Christ. And it is enjoined and commanded us, if we would have our sins forgiven: Acts 13. 38. Be it known unto you, that through this Name is preached unto you the forgiveness of sins. Ver. 39. And by him all that believe are justified. Believe and thou shalt be saved, Acts 16. 30.

Secondly, And the promise of forgiveness of sins upon the condition of Faith: Acts 10. 43. Whosoever believeth in him shall receive remission of sins: And truly if we do seriously consider the matter, we must acknowledge that faith is the only condition of the Covenant of grace, wherein God becomes our God, and we become his people; and by which (therefore) we become heirs of all the promises of God, and consequently of the promise of the forgiveness of sins; none are the children of God, and heirs of the Promises but by Faith.

Thirdly, It is expressly taken in to the justification of a sinner: So taken in, that by no other means he can be justified, and by this only he must be justified: Rom. 3. 28. We conclude that a man is justified by Faith, without the deeds of the Law. Gal. 5. 4. Christ is become of none effect unto you, whosoever of you are justified by the Law, ye are fallen from grace. You know that the forgiveness of our sins is only in our justification, and that the justification of a sinner is (as to him) only of grace (being justified freely by his grace) Rom. 3. 23. And that the sinner is justified by faith, and by faith only, that so it may be of grace; and therefore there is a necessity of faith for the pardon of sins, &c.

Fourthly, It is impossible to find remission of our sins out of Christ, forasmuch as his blood (only) was shed for the remission of sins. Matth. 26. 28. And in him only we have redemption through his blood, the forgiveness of sins. Ephes. 1. 7. • nd him only hath God set forth to be a propitiation, and to declare his righteousness for the remission of sin, Rom. 3. 25. And it is as impossible to enjoy Christ without Faith, which is the only grace (on our part) to receive Christ, to join us unto Christ, and by which Christ doth dwell in us. Now if we cannot have the forgiveness of sins, but we must first have Christ, and we cannot have Christ but by faith, there is then a necessity of faith for the remission of sins.

Fifthly, If for want of Faith, we shall certainly lose the remission of sins, then the presence of faith is necessary for the forgiveness of sins (this Consequence cannot be denied by any rational Christian) but the want of faith will certainly lose us the forgiveness of sins; three places will clear that. Mar. 16. 16. He that believeth not shall be damned. Joh. 3. 36. He that believes not, shall not see life, but the wrath of God abides on him. Joh. 8. 24. If ye believe not that I am he, you shall die in your sins, If for want of faith we die in our sins, shall not see life, shall be damned, have the wrath of God still abiding on us, then for want of faith we do certainly lose the remission of our sins (for these are utterly inconsistent with remission) but you read, that for want of faith we shall die in our sins, &c. Ergo, there is a necessity of the presence of Faith for the forgiveness of our sins.

2. As there is a necessity of the presence of faith, so is there a necessity of the use or exercise of Faith for the remission of sins: For as in the Covenant of works actual obedience was necessary to enjoy the life then promised, so in the Covenant of grace actual believing is necessary to enjoy Christ and forgiveness purchased by him, and promised in him.

Now there are two acts of faith (especially) required in everyone who would enjoy the forgiveness of his sins.

1. One is an Act of acceptance.

2. The other is an Act of reliance on Christ only for that forgiveness promised.

First, An Act of acceptance, his soul must be brought into Christ, acknowledge and consent to receive him, and whole Christ with the whole heart. If a man think thus, I will have my sins forgiven me, but I care not for Christ, my heart cannot comply with him, his Commands are too strick, and his ways are too holy for me, I cannot yield to be his upon such terms as he requires! Let me tell you plainly and faithfully, you shall never have your sins pardoned; why? because the forgiveness of sins is promised upon this condition, if you do believe and receive Christ. You may as well say, that you will be saved forever in heaven, but you will not believe, you will not receive Christ, you will not be his. No no, a Communion in what he hath purchased cannot possibly be without a precedent union with himself; all the Benefits, and all the Privileges by Christ, are communicable only unto them who are Christ's; to them there is no condemnation, but, &c.

Secondly, Besides this Act of acceptance of Christ, there must be also an Act of reliance on Christ, and on him only for the forgiveness of your sins: Put the case you do repent of your sins; yea put the case tha • • ou do by faith receive Christ; if now you do rely on your Repentance, and on your Faith, or on any other thing besides Christ for the forgiveness of your sins, you will certainly lose the forgiveness of them. If you should say, God will forgive me for my tears sake, for my grief sake, for my confession sake, for my turning sake, for my believing sake, but not for Christ's sake, you will certainly miss of pardoning mercy, because all forgiveness of sins unto us, is for Christ's sake: Ephes. 4. 32. Forgiving one another, as God for Christ's sake hath forgiven you. 1 Joh. 2. 12. Your sins are forgiven you for his Name sake. So then there is a necessity of such an act of faith as to rely only on Christ, as the reason of the pardon of your sins (i. e.) to trust on his Righteousness, on his Redemption, on his blood only, as the All sufficicient, and as the effectual reason of your forgiveness, &c.

Secondly, The second thing which I would show unto you is, what that Faith is which is so necessary for us, if that we would enjoy the forgiveness of our sins. For as to the 〈 in non-Latin alphabet 〉 of Repentance, we generally grant it for a truth, that men must repent i • they will have their sins forgiven; so as to the 〈 in non-Latin alphabet 〉 of faith it is generally granted that men must believe; and if they do truly believe, their sins shall be forgiven. But the difficulty is what this faith is which entitles us unto, and really assures remission of sins: And great reason there is to clear this, because of the general confidence in men that they have faith, and because of the ordinary self-deceit of men contenting themselves with a false faith, and because of the dreadful hazard and loss upon such a mistake.

Therefore rightly to state out unto you this great Point (upon which our life or death depends) lend me your patience and attention while I briefly discourse upon four Conclusions.

• 1. All men have not faith.
• 2. All faith brings us not to a certain remission of sin, although there is a faith which doth so.
• 3. Some men may think they have that faith which doth entitle them unto remission of their sins, but yet they are deceived.
• 4. That faith which is necessary unto the remission of sins, and infallibly attains it, may be clearly made evident unto us for the truth of its presence in us.

First, All men have not Faith; So the Apostle expressly, 2 Thes. 3. 2. Who hath believed our report! So the Prophet, Isa. 53. 1. He came amongst his own, and his own received him not. Joh. 1. 11. Though he had done so many miracles before them, yet they believed not on him, Joh. 12. 37. And there are four things do demonstrate this.

1. The ignorance in many men, the know not Christ the Lord of glory: How shall they believe on him, of whom they have not heard? Rom. 14. So say I, how shall they believe on him whom they have not known? though knowledge may be without Faith, yet it is impossible there should be Faith without knowledge?

2. The carelessness in many men about the offer of Christ, and the invitations of Christ; they make light of them, Matth. 22. 5. an know not the day of their visitation. Luke 19. 44. And follow their worldly pleasures and profits, neglecting Christ, and the great things of Christ, Luke 14. 18, 19, 20.

3. The opposition of Jesus Christ; We will not have this man to reign over us, Luke 19. 14. Let us break his bonds asunder, and cast away his cords from us, Psal. 2. 3. All day long I have stretched my hand unto a disobedient and gainsaying people, Rom. 10. 21.

4. The obstinate perverseness of will in the refusing of Christ: ye would not, Matth. 23. 27. Ye will not come to me, Joh. 5. 40. They have both seen, and hated both me and my Father, Joh. 15. 24.

Secondly, Though some men have faith, yet all Faith doth not bring us to the certain remission of sins. There are five sorts of Faith which may be had, and yet no remission of sins is annexed to any one of them,

1. A diabolical Faith: The Devils believe and tremble, Jam. 2. 19. They believe that there is a God, and that that wrath which he hath threatened them; shall inevitably befall them, and thereupon they tremble; such a kind of Faith many have who do utterly despair of mercy, and are without hope.

2. A merely Historical Faith, which is an assent unto the Word of God as true, and there it rests: many do firmly believe revealed truths, who yet never embrace the goodness of those truths; they do believe that Jesus Christ is the Son of God, that he was sent into the world to save sinners, that he died for sinners, that he made peace by his blood, that there is remission of sins to be had by him, that whosoever believes and repents shall be saved. All these Points they do believe to be certain truths, because the Word of God saith so; and yet for all this their hearts are not drawn to receive Christ, nor to love him, nor to serve him, without which there is no benefit to be had from Christ.

3. A temporary Faith; Luke 8. 13. They on the Rock are they which when they hear, receive the Word with joy, and they have no root, which for a while believe, and in time of temptation fall away, Luke 8. 13. A man may go far, as to hear the Gospel, and to receive it (to own it in some sort) and that with joy (he may be somewhat taken with the newness of it, or with the sweetness of it) and he may thereupon believe that it sets out the true way of life, and thereupon may make a profession of Christ and the Gospel, and come into an outward communion in the Gospel; and yet this man's faith may not be sound, which Christ shows in two particulars. 1. It wants a root, and it is but superficial, it doth not root in the heart in Christ, nor doth it flow from Chrisi as a Root or living Principle. 2. It wants constancy or duration, it is not fixed on Christ for Christ alone, but for some self advantages, and therefore in time of temptation it withers and falls off: Now that Faith which neither roots us nor ingraffs us into Christ, nor keeps us faithful and steadfast to Christ, is false faith, and therefore shall miss of the forgiveness of sins.

4. There is a verbal Faith, a Faith which con •• sts only in profession, and words without any vital fruits and manifestations of truth and power: Jam. 2. 14. What doth it profit my brethren, though a man saith he hath Faith, and have not works? can Faith save him? The Apostle in that place taxeth the vanity of empty and boasting Professors, who talked much of their Faith, and trusted for great matters by it; alas (saith he) you deceive yourselves much in your Faith; there is a Faith which will indeed profit and save, but the faith of which you boast will not do so; for your faith is but a dead faith: If it were true, it would appear in love and good works (as the living Tree doth in fruits) but there is no such working faith in you.

5. And lastly, there is a presumptuous Faith; which is nothing else but a phantastical faith: The simple believeth every word, Prov. 14. 15. Ver. 16. The Fool rageth and is confident: So is it with the man who hath presumptuous faith, he believeth every word, Christ is his and died for him, and his sins shall be forgiven, and his soul shall be saved, and yet the fool rageth and is confident: He is a wicked man, and lives wickedly, swears, and lies, and whores, and breaks the Sabbath, and derides holiness, and will not obey the Gospel of Christ, and yet he is confident; he hath no Scripture grounds at all for his confidence; nay there is clear ground for him to believe the wrath of God if he repent nor, &c.

Thirdly, Some men do think that they have that true Faith which doth entitle to remission of sins, but they are deceived. Beloved, self-deceit is very natural and common, that a man may think himself to be in a very good estate when he is in a very wicked estate; and a man may think he hath every grace requis • te to salvation, when indeed he hath not any one of them; he may deceive himself about repentance, and about faith, and about love, &c. For there is no true grace, but there is also a counterfeit of that grace which may look like it, but it is not so; Ahab humbled himself, and so did Hezekiah, but his humbling was of another sort: David repented; and so did Judas; but David's repentance was of another kind than his; Simon Peter believed, and so did Simon Magus, but Peters faith was another kind of faith than his.

There are three Grounds or Reasons upon which men may and do deceive themselves that their Faith is the true Faith which shall bring Remission of sins unto them, when really their Faith is not that Faith unto which forgiveness is promised.

1. They find some things which are the Ingredients of true Faith, which yet are but common ingredients, which another faith may have that gives not title unto forgiveness of sins. As suppose knowledge and assent unto heavenly truths: these are in that faith which gives us the Remission of our sins (though not as giving that Remission) and these may be in a faith which shall never bring you to the Remission of your sins.

2. They find some affections like unto those which come from true faith: Some sudden joys, and delights, and desires upon hearing the Word, and yet these are not those joys which do flow from faith, but are sudden and tran •• ent Raptures, flowing only from their own self-deceiving persuasions, and not from any certain knowledge of union with Christ.

3. They find some kinds of conforming of themselves unto the Word in matters of practice, reforming and doing many things, and yet this is not that conformity and that obedience which flows from true faith; For it is not internal, but only external; and it is not universal, but partial; Let the same word strike a • a separation 'twixt their hearts and their beloved sin, and press them to a strictness of holy walking, their Faith will not be able to bring them up to a subjection therein unto the will of Christ.

4. These things being premised, I now come to set out before you that Faith for the truth and quality of it, which will certainly get you the remission of your sins. That Faith

First, It always follows special contrition and humiliation for sin: For Faith cannot act on Christ as a Savior until I find myself a sinner, needing him to be my Savior; and therefore the ordinary usual way of the Spirit, is to convince of sin, and to lay us low in the sense thereof (and to break down all our high imaginations and self confidences, that we come to see no hope but in the free grace and rich mercy of God in Christ) before he conveys Faith into our souls: Luk. 3. 5. Every mountain and hill shall be brought low, &c. Ver. 6. and all flesh shall see the salvation of God. Acts 16. 29. He came in trembling and fell down. ver. 30. and said, Sirs, what must I do to be saved? ver. 31. and they said, believe on the Lord Jesus Christ and thou shalt be saved.

2. Is wrought in us only by the power and mighty working of the Spirit of Christ; So the Apostle in Ephes. 1. 19. called there the exceeding greatness of his power, and the working of his mighty power: The Spirit of Christ doth accompany and actuate the Gospel, and it sets it on upon the heart (for the truth and goodness of it) with such Majesty, Authority, and Efficacy, that the poor sinner is not able to resist and withstand the precept of Faith, but is made willing and ready, and yields up his heart to receive the Lord Jesus Christ.

Thirdly, It is always raised by Evangelical offers and premises; when the Lord works faith indeed, and draws the heart to believe on Christ, the heart takes ground and encouragement for this from the Offers, and Invitations, and Commands of the Gospel; Come unto me, saith Christ; this is his Commandment that we should believe. And from the Promises; He that believes shall be saved. Come unto me and I will give you rest, &c.

Fourthly, In true Faith the whole heart or soul is carried out unto Christ: True believing is a believing with all the heart; the whole heart yields unto Jesus Christ; the understanding admires at the glory, and at the kindness, and goodness, and love of Christ; the judgment is filled with choicest thoughts, and highest estimations of Christ, None like Christ, and none but Christ; the will falls in with Christ freely, readily, fully; O Christ, thou art my chiefest good and blessedness; and Christ hath all the affections of desire, love, delight, and joy; these are taken up and filled with Christ, &c. Faith brings in all to Christ.

Fifthly, True Faith sincerely sets up all Christ; takes and sets up Christ as our Priest for Expiation of sins, Reconciliation, Intercession, and him alone; and as our Prophet to teach and instruct us; and as our King to rule us, to destroy his enemies in us, to give us Laws, to receive obedience from us.

Sixthly, True faith eternally unites the heart to Christ; neither earthly preferment on the one side, nor persecutions and discouragements on the other side can separate the heart of a true believer from Jesus Christ.

In a word, true faith (which hath the promise of forgiveness of sins) doth not only know Christ, but approves of Christ; not only approves of Christ, but receives Christ; not some of Christ, but all Christ; not with some part of the heart, but with the whole heart; not for a time, but forever; not upon our conditions, but upon his own conditions; not occasionally and upon an exigence, but freely and upon choice; not only for safety, but also for service; nor only for profession, but also for union and communion. It matcheth us to Christ as a Wife to the Husband; it unites us to Christ as Branches to the Vine; it joins us to Christ as Members to the head. Beloved, this is that faith which is necessary for the remission of our sins: If you have not a Faith produced by the mighty working of the holy Ghost; if you have not a faith planted in a broken heart; if you have not a faith grounded on Gospel-offers and promises; if you have not a faith which brings in all your heart to match with Christ; if you have not a faith which receives whole Christ in all his offers; if you have not a saith for service on your part, as well as for benefit on Christ's part; if you have not a faith which will conform you to Christ, as well as apply Christ to you, it is but a counterfeit faith; and as it gives you no interest in the person of Christ, so it will never entitle and convey unto you any forgiving mercy and salvation by Christ.

Thus you see what that Faith is which is necessary for the forgiveness of sins: Now a word to the third Particular, viz.

Thirdly, That true Faith (which entitles to the forgiveness of sins) it may be either weak or strong: Compare believer with believer, there is this latitude in true faith; therefore you read of great faith in some, and of a little faith in others; of some whom Christ styles his lambs, and others his sheep; and John calls some young men, others little children, and others fathers; there are different measures of faith amongst believers, 1. Partly from the different impartings of the Spirit, who is a free and wise cause; and from partly 2. The different means and helps which conduce to the improvement of faith; and 3. Partly from the different Age and times of faith; some have been long in Christ, in others Christ is but newly formed; and who can expect that babes newly born should have that strength and sufficiency as men have who are grown to a riper age? yea, and the same faith is in the same person first but weak and tender, but as the bruised reed, but as the smoking flax, &c.

Fourthly, Bur then in the last place, (which shall close up this Discourse) whether the faith be strong, or whether it be weak, if yet it be the true Gospel faith, (of which I have spoken) it hath a certainty of the forgiveness of sins promised and annexed unto it. The Scripture expressly clears this Conclusion, Acts 10. 43. Whosoever believes in him, shall receive remission of sins. Joh. 3. 18. He that believeth in him, is not condemned; why then he is absolved or pardoned. 1 John 2. 12. I write unto you little children, because your sins are forgiven you. Acts 13. 39. By him all that believe are justified. Isa. 53. 6. The Lord hath laid on him the iniquity of us all.

And there are five clear Demonstrations of this.

First, Every believer (whether strong or weak) is in the Covenant; God is their God, and they are all of them his people; he is their father, and they are all of them his children. Gal. 3. 26. Ye are all the children of God by faith in Christ Jesus. Now everyone in Covenant hath the express promise of forgiveness of sins. Jer. 31. 34. I will forgive their iniquity, and I will remember their sin no more.

Secondly, Every believer is in Christ, and Christ is in him; Christ dwelleth in our hearts by faith, Eph. 3. 17. and Gal. 3. 28. speaking of all sorts of believers, he saith, Ye are all one in Christ Jesus.

Now the Scripture affirms six things of all who are Christ's.

• 1. That they have l •• e. 1 Joh. 5 12. He that hath the Son, hath life.
• 2. That there is no condemnation to them, Rom. 8. 1.
• 3. That they shall never perish, but have everlasting life, Joh. 3. 16.
• 4. That in his blood they have redemption, even forgiveness of their sins, Eph. 1. 7.
• 5. That Christ bears their sins, 1 Pet. 2. 24. and did put away their sins by the sacrifice of himself, Hebr. 9. 26.
• 6. That Christ is made unto them (and that of God) righteousness and redemption, 1 Cor. 1. 30.

Thirdly, The promise of forgiveness is made to the believer as a believer; not as a strong believer, for then none but strong believers should be forgiven; nor as a weak believer, for then none but weak believers should be forgiven; but to the believer as a believer, and therefore to every believer whether strong or weak.

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Fourthly, All believers have the like and equal advantage (by virtue of their union with Christ) in all things purchased by Christ, which are of a necessary respect to their safety and salvation. I say of a necessary respect to these; whatsoever is necessary to deliver from hell, and whatsoever is necessary to bring to heaven, in that doth every believer share alike; therefore every believer is sanctified, because without holiness no man shall see the Lord; and therefore every believer is justified, because only they are glorified who are justified; and so every believer hath his sins forgiven, because pardon of sin is necessary to salvation; otherwise he must be damned for his sins, and never shall see life.

Fifthly, Shall I add one Argument more? If there were any believer who should not have his sins forgiven, Then some believers might be in the same condition with unbelievers, both unpardoned, and both under condemnation; but this cannot be; for Christ hath plainly differenced the state of the believer and of the unbeliever thus, Joh. 3. 18. He that believeth on him, is not condemned; but he that believeth not, is condemned already. Ver. 36. He that believeth on the Son, hath everlasting life; and he that believeth not the Son, shall not see life, but the wrath of God abideth on him.

And thus you have heard these two Conclusions manifestly cleared from the Word of God; viz. That

• 1. Every truly repenting sinner is within the promise of forgiveness of sins.
• 2. Every truly believing person is also within the same promise of forgiveness of sins.

And on the contrary, you have heard it also cleared, 1. That no impenitent person, 2. That no unbelieving person hath any promise of the forgiveness of sins.

What should these truths work on all us who have heard the testimony of God given in so abundantly for them? I will tell you what impression they should make upon us.

First, We should all of us fear and tremble, lest we should come short of such a mercy which doth so nearly, and so eternally concern us, as the forgiveness of our sins.

Secondly, Be no more so averse unto the Doctrine and Practice of Repentance and Faith.

Thirdly, We should with all carefulness and seriousness, and speediness search our hearts, and try our ways, whether we have attained the grace and practice of true Repentance; and whether true justifying faith be in us yea or no; especially considering the general course of men is impenitency and unbelief; and our own courses of life have been like that of other men, a walking (as the Apostle speaks) in lasciviousness, lusts, excess of wine, revellings, banquettings, and abominable Idolatries, 1 Pet. 4. 3. Foolish, disobedient, deceiving, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another, Tit. 3. 3. And perhaps (as the Apostles fear was of many of the Corinthians) we have not repented of the uncleanness and fornication, and lasciviousness which we have committed, 2 Cor. 12. 21.

Fourthly, We should be most importunately fervent with the God and Father of our Lord Jesus Christ, from whom alone every good and perfect gift doth come; that he would grant unto us (as he did unto those Gentiles) repentance unto life, Acts 11. 18. and that it may be given unto us (as once unto the Philipians) to believe, Phil. 1. 29.

Fifthly, We should more diligently and reverently attend the preaching of the Word, by which God doth put forth his power and his grace for the working of Repentance and Faith in us. Luke 11. 32. The men of Nineveh repented at the preaching of Jonas. Ephes. 1. 13. In whom ye also trusted, after that ye heard the Word of truth, the Gospel of your Salvation.