said, 'Behold, I was shapen in iniquity,' &c.; I acknowledge my transgressions,' and 'my sin is ever before me;' but conscious thou canst not raise them in thy heart by natural powers, thou desirest some scrip.. tural directions suitable to thy case. Give me leave to introduce them by a few

PRELIMINARY REFLECTIONS

On the Nature and Depth of Penitential Sorrow. 1. THOU knowest, that 'except thou' truly' repentest, thou shalt surely' perish,' and that there is no true repentance, where there is no true sorrow for sin. 'I rejoice,' says St. Paul to the Corinthians, that ye were made sorry after a godly manner: For godly sorrow worketh repentance to salvation, not to be repented of; but the sorrow of the world worketh death.' Hence it

appears, that there are two sorts of sorrow springing from opposite sources, God and the world; the one a 'godly sorrow,' and the other' the sorrow of the world.' Learn to distinguish them by their various causes and effects, so shalt thou avoid the danger of mistaking the one for the other.

The sorrow of the world, which many cover with the cloak of religion, arises from fear of contempt, dread of poverty, secret jealousy, revenge dissatisfied, love disappointed, baffled schemes, losses in business, unkindness of friends, provocation of enemies, or the death of some idolized relative. Nay, this sorrow may sometimes spring from a mixture of self-righteous pride and slavish fear. Some cannot bear to be robbed of their fond hopes of meriting heaven by their imaginary good works: They lose all patience, when they see their best righteousness brought to light, and exposed as filthy rags;' they are cut to the heart, when they hear, that their apparent good deeds deserve pnnishment as well as their black enormities: Or, like condemned malefactors, they dread the consequences of their crimes, while they feel little or no horror for the crimes themselves.

Exceedingly fatal are the effects of this sorrow in the persons whom it overcomes: Their indignant hearts, unable to bear either disappointment, contradiction or condemnation, rise against second causes, or against the decrees of Providence; fret at the strictness of the law, or holiness of the Lawgiver; and pine away with uninterrupted discontent. Hence, spurning at advice, direction, and consolation, they wring their hands, or "gnaw their tongues with anguish ;" impatience works them up into stupid sullenness, or noisy murmuring; they complain, that their ، punishment is greater than they can bear;' and, imagining they are more severely dealt with than others, they hastily conclude, Behold this evil is from the Lord, why should I wait for him any longer?' Thus black despair seizes upon their spirits; and if grace does not interpose, they either live on to fill up the measure of their iniquities, as Cain, Pharaoh, and Haman; or madly lay violent hands upon themselves, as Ahitophel and Judas.

This sorrow cannot be too much guarded against, as it not only destroys many persons, but does immense hurt to religion. For those who are glad of any pretence to pour contempt upon godliness, taking occasion from the instances of this sorrow, harden their own hearts, and prejudice all around them against the blessed godly sorrow,' which every minister of the gospel endeavours to excite; maliciously representing it as one and the same with the mischievous' sorrow of the world.'

Their mistake will be evident, if we trace godly sorrow back to its source. It does not spring merely from fear of punishment; but chiefly from humbling views of God's holiness, the impurity of the human nature, the exceeding sinfulness of sin, and the transcendent excellency of the law, which condemns the sinner.

And this happy sorrow differs uot less from the other in its effects, than it does in its cause. The persons who are blessed with it, far from murmuring or fretting at the divine commandment, see it to be 'holy, just

and good,' both in its preceptive and penal part. They so absolutely acquiesce in it, that they would not alter it, if they could. They clear God, accuse themselves, subscribe their own sentence, and acknowledge, It is of the Lord's mercies we are not consumed.' Each of them can say, 'Wherefore should a living man complain, a man for the punishment of his sins? It is good that he should both hope, and quietly wait, for God's salvation: I will therefore watch to see what he will say unto me, for he will speak peace unto his people.' Thus in a constant use of all the ordinances of God, they meekly wait, wrestling with their unbelieving fears, till victorious faith comes by hearing' of the matchless love of Jesus Christ; and then, fearing the Lord and his goodness,' they sing the song of the Lamb,' and run upon his delightful errands.

As thou seest, serious reader, the nature, necessity, and excellence of godly sorrow,' thou art probably desirous of being informed, how deep thine must be, to constitute thee a true penitent. Know then, that it must be deep enough to embitter thy most pleasing, profitable, and habitual sins, and to prevent thy resting without a clear sense of thy peculiar interest in Christ. -It must be profound enough to make him and his gospel infinitely precious to thee, and to produce, under God, the blessed effects mentioned in the Fifth Part of the preceding Treatise.

To be more particular: A true penitent may certainly, without despair or madness, go as far in godly sorrow, as David does in his penitential Psalms, or our church in the first part of the Homily on Fasting. "When good men," says she, "feel in themselves the heavy burthen of sin, sce damnation to be the reward of it, and behold with the eye of their mind the horror of hell, they tremble, they quake, they are inwardly touched with sorrowfulness of heart for their offences, and cannot but accuse themselves, and open their grief unto Almighty God, and call on him for mercy. This. being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire VOL. I.

H

to be delivered from this danger of hell and damnation, that all desire of meat and drink is laid aside, and loathing of all worldly things and pleasures comes in place, so that they like nothing better than to weep, to lament, to mouru, and, both with words and behaviour of body, to show themselves weary of this life.”

Nevertheless it must be observed, that godly sorrow needs not be equal, either in degree or duration, in all penitents. Those whose hearts, through divine grace, open as readily and gently as that of Lydia, happily avoid many of David's pangs and Job's terrors. The powerful and instantaneous, or the gentle and gradual manner, in which souls are awakened; the difference of constitutions; the peculiar services that a few are called to, and for which they are prepared by peculiar exercises; the horrid aggravations that have attended the sins of some; and the severe correction which the Lord is obliged to give others, for their stout resistance against his grace;-all this may help us to account for the various depths of distress, through which different penitents pass in their way to Christ and salvation.

The Lord does not needlessly afflict the children of men, any more than a tender father unnecessarily corrects his disobedient children; he only wants us to forsake our sins, renounce our own imaginary righteousness, and come to Christ to be partakers of his merits, holiness, and felicity. The sorrow which answers these ends is quite sufficient, though it should be ever so light, and of ever so short a duration. On the contrary, a distress as heavy as that of Judas is unavailable, if, instead of driving us from sin to Jesus Christ, it only drives us from profaneness to hypocrisy, or from presumption to despair.

If, still perplexed, thou askest what thou must do to get a sense of thy depravity, productive of true repentance; I answer, that an affecting discovery of the guilt, nature, and danger of sin, is only attained by the assistance of God's Spirit, vinces the world of sin.' has graciously appointed

who alone effectually 'con(Johu xvi. 8.) But the Lord means, in the right use of

which he never denies a sinner the convincing and converting power of his blessed Spirit; and what they are, thou art informed in the following

DIRECTIONS

Proper for a half-awakened Sinner, desirous of being duly convinced of his corrupt and lost Estate.

II. BEWARE of 'fools,' that make a mock at' sorrow for sin, and at sin' itself.

Beware of those

having a form of

'blind leaders of the blind,' who, godliness, deny the power thereof:' Instead of pointing thee to the throne of grace, and bidding thee 'behold the Lamb of God, that taketh away the sin of the world,' they will only direct thee to the churchwalls and communion table: And, perhaps, if they see thee under dejection of spirit for thy sins, they will recommend the play-house, the card-table, or what they call " a cheerful glass." 'From such turn away,' or they will persuade thee that repentance is melancholy; conviction of sin, despair, and the love of God, enthusiasm. (2 Tim. iii. 5.)

That they may not be able to laugh or frown thee out of the way of salvation, dwell in thy thoughts on God's awful perfections. 'Justice and judgment are the habitation of his throne.' The unspotted, resplendent holiness beaming forth from him, as from an immensely glorious Sun of Righteousness, will shew thee thy sins as innumerable as the flying motes discovered in a dusty room, where the natural sun can penetrate. Consider that they are committed by a worm of earth, against the Majesty of heaven; and they will all appear to thee infinitely great: Especially if thou measurest them and thyself by the true rule, the oracles of God; casting away the three false standards which self-deceivers measure themselves by, namely, the good opinion of their worldly-minded neighbours, the defective examples of their fellow-sinners, and the flattering suggestions of their own blind self-love.

Follow the example of the noble Bereans: Search the scriptures daily, whether these things are so,' (Acts