hath been ungrateful to his mighty Benefactor, and unfaithful to his beft Friend; that he hath affronted Heaven with thofe very Bleffings he Rom. 2.4. hath received from thence; that he hath defpifed the Riches of God's Goodness, and Forbearance, and Long-fuffering, which should have led him to Repentance.

Q. How ought we to express our Sorrow for

our Sin?

A. By humbly confeffing them to Almighty God, with Shame and Confufion of Face, by an utter Abhorrence and Deteftation of them, by being heartily troubled for what we have done amifs, and refolving not to do the like again. By teftifying the Reality of our inward Sorrow, by all thofe Ways that we find naturally occur in other Cafes that afflict us, as in Fafting, Weeping, and Mourning, practifed by Penitents both in the Old and New Teftament; as is plain by Ezra 10. Ezra, David, Nehemiah, St. Peter, and St. Paul; all deep Impreffions of the Mind naturally proPfal. 69. ducing fome proportionable Effect upon the BoNeh. 1.4.dy; and it being very fit that as the Soul and Mat. 26. Body have been Partakers in the fame Sins, fo they should join together in the fame Humilia

6, &c.

10.

75.

Ads 9.9.

tion.

Q. What is meant by a firm Refolution of Amendment?

A. Such a Purpofe of Mind as is formed upon calm Deliberation, after all the Difficulties of a holy Life have been thoroughly confidered; and thofe Difcouragements that will frequently attend us in purfuing fuch a Course. After all the Pleasures of Sin have been serioufly weighed, and thofe Temptations that will conftantly folicit us to commit it

; with

all

all thofe Motives and Arguments that excite us to perform the one and avoid the other; a Refolution of Mind framed after this Manner is likely to be permanent and lafting.

Q. What is the beft Method to make a Refolution of Amendment feual?

A. To extend it to all the Particulars of our Duty, obliging ourfelves to have a Refpect to all God's Commands, and to avoid every thing his Law forbids. To make it adequate to all Times, not only hereafter, but at prefent; not only when we are out of Temptations, but when we are under them; not only when we cannot act them, but when we can act and repeat them too. To refolve upon avoiding all thofe Occafions that betray us into the Breach of our Duty; and to make ufe of all those Means and Helps that are established for our Growth in Grace, efpecially to pray to God that he would ftrengthen our Weakness, and confirm our holy Purpofes; and that they may be durable, frequently to repeat and renew them, particularly when we approach the holy Table of the Lord.

Q. Is all true Sorrow for Sin, and are all real Purposes of Amendment for the Time to come, in all Cafes fufficient?

A. No; in fome Cafes they are not fufficient: For if we have any ways wronged or injured our Neighbour, we must make him all the Reparation we are able. Those that we have drawn into Sin, by our Example, or Neglect of our Duty towards them, we muft endeavour all we can to contribute to their Recovery; if we have injured their good Names, we must acknowledge our Faults, and vindi

cate

cate their Reputations, and by all fitting Ways repair their Credit; if we have wronged them in their Eftates, either by Fraud or Force, we must make Reftitution; that is, restore to the right Owner what we unjustly poffefs, or to his Heirs, or when neither can be difcovered, to the Poor; and that with all those Measures and Circumftances, which, upon Confideration we fhall find to be our Duty. Without this Fruit of Repentance, all other Expreffions of it will ftand us in no ftead, fince our Obligation to Reftitution is founded upon immutable Reafon and natural Juftice, which is to do that to another, which we would have another do to us. Moreover, the detaining of what we know to be another's Right is a perfevering in the firft Injustice; and as long as we continue in that State, we cannot expect Pardon.

Q. Whence arifes our Obligation to Repentance?

A. From the abfolute Neceffity of it, in order to make us capable of the Mercy and Forgiveness of God. Without Repentance, we must be unavoidably miferable; for it is the great Condition upon which our Salvation depends; and this Change in our wicked Tempers must be wrought, before we can be qualified for that Happiness God hath promised in the GospelCovenant.

Q. What do you mean by the Forgiveness of Sins?

A. A Discharge and Release from that Punishment that is due to Sin. By tranfgreffing God's Laws we contract Guilt, which is an Obligation to fuffer that Punishment the Wrath of

God fhall think fit to inflict: But by the Forgiveness of Sins we are freed and delivered from that Punishment to which we were before obnoxious

Q. Is Repentance the valuable Confideration for which God beflows upon us Forgiveness of Sins?

A. The Scriptures are clear that our bleffed Saviour Jefus Chrift laid down his Life as a Sacrifice for the Sins of the World; that by his Death he reconciled us to God, and by the Merit of his Sufferings made full Satisfaction for us; fo that it is for the Sake of what Chrift endured, that God was pleased to take off our Obligation to eternal Punishment: But yet this Reconciliation, that is made by the Death of Chrift between God and Man, is not absolute, but upon Conditions. We must repent to make us capable of that Pardon he hath purchafed for us; for our Saviour hath joined these two together in his Commiffion to the Apostles, faying, That Repentance and Remiffion of Sins Luke 24. fhould be preached in his Name throughout all Nati-47

ons.

Q. How do Men delude themselves in this neceffary Duty of Repentance?

A. By delaying it for the prefent, and deferring it to fome future Opportunity; either till the Heat of Youth is over, or till Sicknefs, Old Age, or Death, overtakes them. But as it is the greateft Folly imaginable to venture a Matter of fuch Confequence upon fuch an Uncertainty as future Time, which we can never be sure of, and to defer a neceffary Work to the moft unfitting Seafon of performing it; fo it is highly wicked, in that we

abufe

abule God's Patience, who gives us Time and Opportunity for it at prefent; and prefer the Slavery of Sin before his Service; it is a Contempt of his Laws, and of that Wrath which is revealed from Heaven against all Unrighteoufnefs; and we may juftly fear that fuch a Procedure may provoke God to withdraw that Grace which will then be neceffary for the Exercife of our Repentance, tho' he fhould give us Time and Opportunity.

Q. Is a Death-bed Repentance therefore abfolutely impoffible?

A. It is certain, that, without the particular Grace of God, no Man will be able to repent upon his Death-bed; and it is no ways reafonable to expect these extraordinary Influences, when the ordinary Means of Grace have been neglected all along in Life; and therefore I believe it very rarely takes Effect: But I cannot think it abfolutely impoffible, becaufe the Nature of Repentance confifting in the Change of our Minds; and the Change in our Lives being only the neceffary Effect of that inward Change when it is fincere; it is poffible, by the extraordinary Grace of God, (which the Gofpel gives us no Encouragement to hope for) that the Change of our Hearts may be true, full, and fufficient, and yet we may want Time and Opportunity to fhew the Effect of it in our Actions. And when God fees it thus, he may take the inward Will and Choice for the outward Service and Performance; becaufe he forefees, that, if Time had been allowed, Obedience would certainly have followed. Befides, we find that the Refolutions of a Sickbed, though very rarely, yet fometimes have