Caution. We speak only of those that are so far displeased with them- selves for their ill temper, as they do not favour themselves in it, but are willing to yield to God's way in redressing it, and do not cross the Spirit, moving them thus with David to check themselves, and to trust in God. Otherwise, an unfeeUng and careless state of spirit wiU breed a secret shame of going to God, for removing of that we are not hearty in labouring against, so far as our conscience tells us we are enabled.
The most constant state the soul can be in, in regard of sin, is, upon judgment, to condemn it upon right grounds, and to resolve against it. Whereupon repentance is called an after wisdom and change of the mind, f And this disposition is in God's childi-en at all times. And for affections, love of that which is good, and hatred of that which is evil, these likewise have a settled continuance in the soul. But giief and sorrow rise and fall as fresh occasions are offered, and are more lively stirred up upon some lively representation to the soul of some hurt we receive by sin, and wrong we do to God in it. The reason hereof is, because till the soul be sepa- rated from the body, these affections have more communion with the body, and therefore they cany more outward expressions than dislike or abomina- tion in the mind doth. We are to judge of om-selves more by that which is constant than by that which is ebbing and flowing.
Quest. But what is the reason that the aftections do not always follow the judgment, and the choice or refusal of the wiU ?
A)is. 1. Our soul being a finite substance, is carried with strength but one way at one time.
2. Sometimes God calls us to joy as well as to giieve, and then no won- der if giief be somewhat to seek.
3. Sometimes when God calleth to giief, and the judgment and will goeth along with God, yet the heart is not always ready, because, it may be, it hath run out so far that it cannot presently be called in again.
4. Or the spiiits, which are the instruments of the soul, may be so wasted
* Here in margin is placed a name, thus, ' Mr Leaver.' Probably the reference is to the excellent but despondent Thomas Leaver, chaplain to Edward VL, and sub- sepuently one of the refugees at Frankfort. See Fuller's ' Worthies ' (i. 547, ed. 1811. 2 vols. 4to) ; and Bale, do Scrip. Brit. (Cent. ix. 86). There were various eminent Nonconformists of the same name, dcscendents of Thomas Leaver, contem- porary with Sibbes. See Nonconf. Memorial by I'alraer (ii. 358 ; iii. 58, 78, ed. 3 vols. 8vo, 1802).— G. t ' Change of the mind= /-ierai/o/a — G.
THE SOUL S CONFLICT. 235
that they cannot hold out to feed a strong gi'ief ; in which case the con- science must rest in settled judgment and hatred of ill, which is the surest and never failing character of a good soul.
5. Ofttimes God in mercy takes us off from grief and sorrow, by refresh- ing occasions, because soitow and giief are affections very much afflicting both of body and soul.
Quest. When is godly sorrow in that degree wherein the soul may stay itself from uncomfortable thoughts about its condition ?
Ans. 1. When we find strength against that sin which formerly we fell into, and ability to walk in a contrary way ; for this answers God's end in grief, one of which is a prevention from Mling for the time to come. For God hath that affection in him which he puts into parents, which is by smart to prevent theii' children's boldness of offending for the time to come.
Ans. 2. When that which is wanting in grief is made up in fear. Here there is no gi'eat cause of complaint of the want of giief, for this holy affec- tion is the awe-band of the soul, whereby it is kept from starting fi-om God and his ways.
Ans. 3. When after grief we find inward peace ; for true grief being God's work in us, he knows best how to measure it. Therefore, whatsoever frame God brings my soul into, I am to rest in his goodness, and not ex- cept against his dealing. That peace and joy which riseth from gi'ief in the use of means, and makes the soul more humble and thankful to God, and less censorious and more pitiful to others, is no illusion nor false light.
Ans. 4. The main end of gi-ief and sorrow is to make us value the gi'ace and mercy of God in Christ, above all the contentments which sin feeds on. Which, where it is found, we may know that grief for sin hath enough pos- sessed the soul before. The sufficiency of things is to be judged by an answerableness to their use and ends. God makes sin bitter, that Christ may be sweet. That measm-e of grief and sorrow is sufficient which brings us and holds us to Christ.
Ans. 5. Hatred, being the strongest, deepest, and steadiest afiection of the soul against that which is evil, grief for sin is then right, when it springs from hatred, and increaseth further hatred against it.