Sermons and Discourses Volume 3, Sermon 11
JEREMIAH XIII. 23.
Can the Ethiopian change his Skin or the Leopard his ſpots? then may ye alſo do good that are accuſtomed to do evil.
COnſidering the great difficulty of reclaiming thoſe who are far gone in an evil courſe, it is no more than needs to uſe all ſorts of Arguments to this purpoſe: From the conſideration of the evil of ſin, and of the goodneſs of God and his wonderfull patience and long-ſuffering towards us in the midſt of our infinite Provocations: From his great mercy and pity declared to us in all thoſe gratious means and methods which he uſeth for our recovery: And from his readineſs and forwardness after all our Rebellions to receive us upon our repentance, and to be perfectly reconciled to us as if we had never offended him: And from the final iſſue and event of a wicked life, the diſmal and endleſs miſeries of another World, into which we ſhall inevitably fall except we repent in time and return to a better mind: And laſtly, from the danger of being hardened in an evil courſe, paſt all remedy and hopes of Repentance.
And yet I am very ſenſible that to diſcourſe to Men of the impoſſibility, or at leaſt the extreme difficulty, of reſcuing temſelves out of this miſerable ſtate ſeems to be an odd and croſs kind of Argument, and more apt to drive people to deſpair than to gain them to repentance.
But ſince the Spirit of God is pleaſed to make uſe of it to this purpoſe, we may ſafely rely upon infinite Wiſedom for the fitneſs of it to awaken ſinners to a ſenſe of their condition, in order to their recovery. For here in the Text, after terrible threatnings of Captivity and deſolation to the People of the Jews, who were extremely wicked and degenerate, thorough an univerſal depravation of manners in all ranks of men from the higheſt to the loweſt, ſo that they ſeemed to ſtand upon the brink of ruine, and to be fatally devoted to it; to add to the terrour and force of theſe threatnings, God by his Prophet repreſents to them the infinite danger and extreme difficulty of their caſe, to ſee if he could ſtartle them by telling them into what a deſperate condition they had plunged themſelves; being by a long cu…om of ſinning ſo far engaged in an evil courſe, that they had almoſt cut off themſelves from a poſſibility of retreat; ſo that the difficulty of their change ſeemed next to a natural impoſſibility. Can the Ethiopian change his Skin or the Leopard his Spots? then may ye alſo do good that are accuſtom'd to do evil.
The Expreſſion is very high, and it is to be hoped ſomewhat Hyperbolical, and above the juſt meaning of the words. Which are, I think, only deſigned to ſigniſie to us the extreme difficulty of making this change; which is therefore reſembled to a natural impoſſibility, as coming very near it, though not altogether up to it.
And that this Expreſſion is thus to be mitigated, will appear more than probable, by conſidering ſome other like paſſages of Scripture. As, where our Saviour compares the difficulty of a rich Man's Salvation to that which is naturally impoſſible, viz. to a Camels paſſing thorough the eye of a Needle: Nay, he pitcheth his expreſſion higher, and doth not onelyonly make it a thing of equal but of greater difficulty; I ſay unto you, it is eaſier for a Camel to go thorough the eye of a Needle, than for a rich man to enter into the Kingdom of God. And yet when he comes to explain this to his Diſciples, he tells them that he onelyonly meant that the thing was very difficult, how hard is it for thoſe that have riches to be ſaved? and that it was not abſolutely impoſſible, but ſpeaking according to humane probability: with Men this is impoſſible, but not with God.
And thus alſo it is reaſonable to underſtand that ſevere paſſage of the Apoſtle, Heb. 6.4. It is impoſſible for them that were once enlightened, if they fall away, to renew them again to Repentance. It is impoſſible, that is, it is very difficult.
In like manner we are to underſtand this high Expreſſion in the Text, Can the Ethiopian change his Skin or the Leopard his Spots? then may ye alſo do good that are accuſtomed to do evil; that is, this moral change of men, ſettled and fixed in bad habits, is almoſt as difficult as the other.
From the words thus explained two things will properly fall under our Conſideration.
Firſt, The great difficulty of reforming vitious habits or of changing a bad courſe, to thoſe who have been deeply engaged in it and long accuſtomed to it.
Secondly, Notwithſtanding the great difficulty of the thing, what ground of hope and encouragement there is left that it may be done. So that notwithſtanding the appearing harſhneſs of the Text, the reſult of my diſcourſe will be, not to diſcourage any, how bad ſoever, from attempting this change, but to put them upon it, and to perſwade them to it; and to remove out of the way that which may ſeem to be one of the ſtrongeſt Objections againſt all endeavours of men very bad, to become better.
I. Firſt, The great difficulty of reforming vitious habits, or of changing a bad courſe, to thoſe who have been deeply engaged in it and long accuſtomed to it. And this difficulty ariſeth, partly from the general nature of habits indiſſerently conſidered whether they be good, or bad, or indifferent; partly, from the particular nature of evil and vitious habits; and partly, from the natural and judicial conſequences of a great progreſs and long continuance in an evil courſe. By the conſideration of theſe three particulars, the extreme difficulty of this change, together with the true cauſes and reaſons of it, will fully appear.
1. If we conſider the nature of all Habits, whether good, or bad, or indifferent. The cuſtom and frequent practice of any thing begets in us a facility and eaſineſs in doing it. It bends the powers of our Soul, and turns the ſtream and current of our animal Spirits ſuch a way, and gives all our faculties a tendency and pliableneſs to ſuch a ſort of actions. And when we have long ſtood bent one way, we grow ſettled and confirmed in it; and cannot without great force and violence be reſtored to our former ſtate and condition. For the perfection of any habit whether good, or bad, induceth a kind of neceſſity of acting accordingly. A rooted habit becomes a governing Principle, and bears almoſt an equal ſway in us with that which is natural. It is a kind of a new nature ſuperinduced, and even as hard to be expelled as ſome things which are Primitively and Originally natural. When we bend a thing at firſt it will endeavour to reſtore it ſelf; but it may be held bent ſo long till it will continue ſo of it ſelf and grow crooked; and then it may require more force and violence to reduce it to its former ſtreightneſs than we uſed to make it crooked at firſt. This is the nature of all habits, the farther we proceed the more we are confirmed in them: and that which at firſt we did voluntarily, by degrees becomes ſo natural and neceſſary that it is almoſt impoſſible for us to do otherwiſe. This is plainly ſeen in the experience of every day, in things good and bad, both in leſſer and greater matters.
2. This difficulty ariſeth more eſpecially from the particular nature of evil and vitious habits. Theſe, becauſe they are ſuitable to our corrupt nature, and conſpire with the inclinations of it, are likely to be of a much quicker growth and improvement, and in a ſhorter ſpace, and with leſs care and endeavour, to arrive at maturity and ſtrength, than the habits of grace and goodneſs. Conſidering the propenſion of our depraved nature, the progreſs of vertue and goodneſs is up the hill, in which we not onelyonly move hardly and heavily, but are eaſily roll'd back: but by wickedneſs and vice we move downwards; which, as it is much quicker and eaſier, ſo is it harder for us to ſtop in that courſe, and infinitely more difficult to return from it.
Not but that at firſt a ſinner hath ſome conſiderable checks and reſtraints upon him, and meets with ſeveral rubs, and difficulties in his way; the ſhame and unreaſonableneſs of his vices, and the trouble and diſquiet which they create to him: But he breaks looſe from theſe reſtraints, and gets over theſe difficulties by degrees: and the faſter and farther he advanceth in an evil courſe the leſs trouble ſtill they give him, till at laſt they almoſt quite loſe their force, and give him little or no diſturbance.
Shame alſo is a great reſtraint upon ſinners at firſt, but that ſoon falls off: and when men have once loſt their innocence, their modeſty is not like to be long troubleſome to them. For impudence comes on with vice, and grows up with it. Leſſervices do not baniſh all ſhame and modeſty, but great and abominable crimes harden mens foreheads and make them ſhameleſs. Were they aſhamed (ſaith the Prophet) when they committed abomination? nay they were not aſhamed, neither could they bluſh. When men have the heart to do a very bad thing they ſeldom want the face to bear it out.
And as for the unreaſonableneſs of vice, though nothing in the World be more evident to a free and impartial judgment, and the ſinner himſelf diſcerns it clearly enough at his firſt ſetting out in a wicked courſe.
—Video meliora, probóque,
Deteriora ſequor.
He offends againſt the light of his own mind, and does wickedly when he knows better: yet after he hath continued for ſome time in this courſe and is heartily engaged in it, his fooliſh heart is darken'd, and the notions of good and evil are obſcured and confounded, and things appear to him in a falſe and imperfect light: His luſts do at once blind and byaſs his underſtanding; and his judgment by degrees goes over to his inclinations; and he cannot think that there ſhould be ſo much reaſon againſt thoſe things for which he hath ſo ſtrong an affection. He is now engaged in a Party, and factiouſly concerned to maintain it, and to make the beſt of it: and to that end, he bends all his wits to advance ſuch principles as are fitteſt to juſtifie his wicked practices; and in all debates plainly ſavours that ſide of the Queſtion which will give the greateſt countenance and encouragement to them. When men are corrupt and do abominable works, they ſay in their hearts there is no God, that is, they would fain think ſo. And every thing ſerves for an Argument to a willing mind; and every little objection appears ſtrong and conſiderable, which makes againſt that which men are loath ſhould be true.
Not that any man ever ſatisfied himſelf in the Principles of Infidelity, or was able to arrive to a ſteady and unſhaken perſuaſion of the truth of them, ſo as not vehemently to doubt and fear the contrary. However, by this means many men though they cannot fully comfort, yet they make a ſhift to cheat themſelves; to ſtill their Conſciences and lay them aſleep for a time, ſo as not to receive any great and frequent diſturbance in their courſe from the checks and rebukes of their own minds. And when theſe reſtraints are removed, the work of iniquity goes on amain, being favoured both by wind and tide.
3. The difficulty of this change ariſeth likewiſe from the natural and judicial conſequences of a great progreſs and long continuance in an evil courſe. My meaning is, that inveterate evil habits do partly from their own nature, and partly from the juſt judgment and permiſſion of God, put men under ſeveral diſadvantages of moving effectually towards their own recovery.
By a long cuſtome of ſinning mens Conſciences grow brawny, and ſeared as it were with a hot iron; and by being often trampled upon they become hard as the beaten road. So that unleſs it be upon ſome extraordinary occaſion, they are ſeldom awakened to a ſenſe of their guilt. And when mens hearts are thus hard, the beſt counſels make but little impreſſion upon them. For they are ſteel'd againſt reproof, and impenetrable to good advice; which is therefore ſeldom offered to them, even by thoſe that wiſh them well, becauſe they know it to be both unacceptable, and unlikely to prevail. It requires a great deal of good nature in a very bad man, to be able patiently to bear to be told of his faults.
Beſides, that habitual wickedneſs is naturally apt to baniſh conſideration, to weaken our reſolution, and to diſcourage our hopes both of God's grace and aſſiſtance, and of his mercy and forgiveneſs; which are the beſt means and encouragement to repentance.
Sin is a great enemy to Conſideration: and eſpecially when men are deeply plunged into it, their condition is ſo very bad, that they are loth to think of it and to ſearch into it. A vitious man is a very deformed ſight, and to none more than to himſelf; and therefore he loves to turn his Eyes another way, and to divert them as much as he can from looking upon himſelf. He is afraid to be alone, leſt his own mind ſhould arreſt him, and his Conſcience ſhould take the opportunity to call him to an account. And if at any time his own thoughts meet with him, and he cannot avoid conſideration, he is ready to ſay as Ahab did to Elijah, haſt thou found me, O my enemy! and is as glad to ſhake it off as a man is to get rid of a Creditor, whom becauſe be knows not how to ſatisfie, he cares not to ſpeak with him. Conſideration is the great troubler and diſturber of men in an evil courſe, becauſe it would repreſent to them the plain truth of their caſe; and therefore they do all they can to keep it off, as thoſe who have improvidently managed their affairs, and been ill husbands of their eſtates, are loth to make up their accounts, leſt by that means they ſhould be forced to underſtand the worſt of their condition.
Or if conſideration happen to take them at an advantage, and they are ſo hard preſt by it that they cannot eſcape the ſight of their own condition, yet they find themſelves ſo miſerably entangled and hamper'd in an evil courſe, and bound ſo faſt in the chains of their own wickedneſs, that they know not how to get looſe. Sin is the ſaddeſt ſlavery in the World; it breaks and ſinks mens Spirits, and makes them ſo baſe and ſervile that they have not the courage to reſcue themſelves. No ſort of ſlaves are ſo poor ſpirited as they that are in bondage to their luſts. Their power is gone, or if they have any left they have not the heart to make uſe of it. And though they ſee and feel their miſery, yet they chuſe rather to ſit down in it, and tamely to ſubmit to it, than to make any reſolute attempt for their Liberty. What the Prophet ſays of whoredom and wine is proportionably true of other vices, they take away the heart. Every luſt that we entertain deals with us as Dalilah did with Sampſon, not only robbs us of our ſtrength but leaves us faſt bound: ſo that if at any time we be awakened to a ſenſe of our condition, and try to reſcue our ſelves from it, we find that our ſtrength is departed from us, and that we are not able to break looſe.
And as long cuſtom and continuance in ſin deprives us of our ſtrength, ſo it diſcourageth our hopes, both of God's grace and aſſiſtance, and of his mercy and forgiveneſs. For why ſhould men expect the continuance of that grace which they have ſo often received in vain? After ſo many provocations, how can we look the offended Majeſty of God in the Face? how can we lift up our eyes to heaven with any hopes of mercy and forgiveneſs there? Deſpair doth almoſt naturally ſpring from an evil Conſcience: and when men are thoroughly awakened to a ſenſe of ſin, and of the infinite evil of it, as they cannot eaſily forgive themſelves, ſo they can hardly believe that there is goodneſs enough any where to forgive them.
But beſides theſe diſadvantages, which are natural and conſequent upon a vitious courſe; by the juſt judgment of God, his Spirit is withdrawn from them, and they are given up to their own hearts luſts, to commit all iniquity with greedineſs. And then there is hardly any thing left, ether to reſtrain them in their evil courſe, or to recover them out of it.
And not only ſo, but by the juſt permiſſion of God, as men grow worſe and more wicked, the Devil hath a nearer acceſs to them and a more immediate power over them. So the Scripture tells us, that wicked men are led captive by Satan at his pleaſure, and that the evil one works and acts in the Children of diſobedience: They are as it were poſſeſt and inſpired by him. And what can be expected from this cruel and malicious enemy of mankind, but that he will continually be puniſhing them on from one wickedneſs to another, till he drive them firſt into deſpair, and then, if God permit him, into eternal perdition?
And what a forlorn ſtate is this? when men are thus forſaken of God, and left without check, blindly and headily to follow the ſway of their own tempers, and the bent of their own corrupt hearts? when they are continually expoſed to temptations ſtrongly inviting them to evil; and God lets the Devil looſe upon them to manage thoſe temptations with his utmoſt skill, and to practiſe all his arts and wiles upon them? In theſe circumſtances men almoſt infallibly run into ſin, as ſure as men wander in the dark, and are in danger of falling in ſlippery places, and of being entangled when they continually walk in the midſt of ſnares cunningly laid for them. It is not in men thus diſabled and entangled, to order their own ſteps, and to reſtrain their inclinations and paſſions in the preſence of a powerfull temptation. At the beſt, we need God's direction to guide us, his continual grace to uphold us, and to guard and preſerve us from evil; and much more do we ſtand in need of it, when we have brought our ſelves into theſe wretched circumſtances; but then alas! how little reaſon have we to hope for it?
Blind and miſerable men! that in deſpite of all the mercifull warnings of God's word and providence, will run themſelves into this deſperate ſtate, and never think of returning to a better mind, till their retreat is difficult almoſt to an impoſſibility. I proceed to the
II. Head of my Diſcourſe, which was to ſhew that the caſe of theſe perſons, though it be extremely difficult, is not quite deſperate; but after all, there is ſome ground of hope and encouragement left that they may yet be reclaimed and brought to goodneſs. Indeed humanely ſpeaking, and according to all appearance and probability, the thing ſeems to be very hopeleſs, and next to an impoſſibility; but yet what our Saviour ſays concerning the difficulty of a rich man's Salvation will reach alſo to this caſe, though much more difficult; thoſe things which are impoſſible with men are poſſible with God.
And this will appear, if we conſider that even in the worſt of men there is ſomething left which tends to reclaim them, to awaken them to conſideration, and to urge and encourage them to a vigorous reſolution of a better courſe: And this accompanied with a powerfull aſſiſtance of God's grace, which when ſincerely ſought is never to be deſpaired of, may prove effectual to bring back even the greateſt of ſinners.
1. There is left, even in the worſt of men, a natural ſenſe of the evil and unreaſonableneſs of ſin; which can hardly be ever totally extinguiſhed in humane nature. For though the habits of great vices are very apt to harden and ſtupifie men, ſo that they have ſeldom a juſt ſenſe of their evil ways, yet theſe perſons are ſometimes under ſtrong convictions, and their conſciences do ſeverely check and rebuke them for their faults. They are alſo, by fits, under great apprehenſion of the danger of their condition, and that the courſe which they are in, if they continue in it, will prove fatal to them, and ruine them at laſt: Eſpecially, when their conſciences are throughly awakened, by ſome great affliction, or the near approach of death and a lively ſenſe of another World. And the apprehenſion of a mighty danger will make men to look about them, and to uſe the beſt means to avoid it.
2. Very bad men when they have any thoughts of becoming better are apt to conceive ſome good hopes of God's grace and mercy. For though they find all the cauſes and reaſons of deſpair in themſelves, yet the conſideration of the boundleſs goodneſs and compaſſions of God (how undeſerved ſoever on their part) is apt to kindle ſome ſparks of hope, even in the moſt deſponding mind. His wonderfull patience, in the midſt of our manifold provocations, cannot but be a good ſign to us, that he hath no mind that we ſhould periſh, but rather that we ſhould come to repentance; and if we do repent, we are aſſured by his promiſe, that we ſhall be forgiven. He that confeſſeth and forſaketh his ſins ſhall have mercy. If we confeſs our ſins, he is faithfull and juſt to forgive us our ſins and to cleanſe us from all unrighteouſneſs.
3. Who knows what men throughly rouzed and ſtartled may reſolve, and do? And a mighty reſolution will break through difficulties which ſeem inſuperable. Though we be weak and pitifull Creatures; yet nature when it is mightily irritated and ſtir'd will do ſtrange things. The reſolutions of men upon the brink of deſpair, have been of an incredible force: and the Soul of man in nothing more diſcovers its divine power and original, than in that ſpring which is in it whereby it recovers it ſelf when it is mightily urged and preſt. There is a ſort of reſolution which is in a manner invincible, and hardly any difficulty can reſiſt it or ſtand before it.
Of this there have been great inſtances in ſeveral kinds. Some by an obſtinate reſolution, and taking incredible pains with themſelves, have maſtered great natural vices and defects. As Socrates and Demoſthenes, who almoſt, exceeded all mankind in thoſe two things for which by nature they ſeemed to be leaſt made, and moſt unfit. One, in governing of his paſſions, and the other in the mighty force and power of his eloquence.
Some, that by intemperance have brought themſelves to a dropſie, which hath juſt ſet them upon the brink of the grave, by a bold and ſteady purpoſe to abſtain wholly from drink for a long time together, have reſcued themſelves from the jaws of death.
Some that had almoſt ruined themſelves by a careleſs and diſſolute life, and having run themſelves out of their eſtates into debt, and being caſt into priſon, have there taken up a manly reſolution to retrieve and recover themſelves; and by the indefatigable labour and ſtudy of ſome years, in that uncomfortable retreat, have maſtered the knowledge and skill of one of the moſt difficult Profeſſions, in which they have afterwards proved great and eminent.
And ſome, in the full carriere of a wicked courſe, have by a ſudden thought and reſolution, raiſed in them and aſſiſted by a mighty grace of God, taken up preſently and made an immediate change from great wickedneſs and impiety of life to a very exemplary degree of goodneſs and vertue.
The two great encouragements to vertue which Pythagoras gave to his Scholars were theſe; and they were worthy of ſo great a Philoſopher; Firſt, Chuſe always the beſt courſe of life, and cuſtome will ſoon make it the moſt pleaſant. The other was this, that Power aad Neceſſity are Neighbours and never dwell far from one another. When men are preſt by a great neceſſity, when nature is ſpurr'd up and urged to the utmoſt, men diſcover in themſelves a power which they thought they had not, and find at laſt that they can do that which at firſt they deſpaired of ever being able to do.
4. The grace and aſſiſtance of God when ſincerely ſought, is never to be deſpaired of. So that if we do but heartily and in good earneſt reſolve upon a better courſe and implore the help of God's grace to this purpoſe, no degree of it that is neceſſary ſhall be wanting to us. And here is our chief ground of hope. For we are weak and unſtable as water; and when we have taken up good reſolutions do eaſily ſtart from them. So that freſh ſupplies, and a continued aſſiſtance of God's grace is neceſſary to keep up the firſt warmth and vigour of our reſolutions, till they prove effectual and victorious. And this grace God hath promiſed he will not deny to us, when we are thus diſpoſed for it; that he will give his H. Spirit to them that ask it; that he will hot quench the ſmoaking flax, nor break the bruiſed reed, untill he bring forth judgment unto victory.
All that now remains is to apply this to our ſelves: And we are all concerned in it: For we ſhall all find our ſelves comprehended under one of theſe three Heads. Either we are of the number of thoſe few happy Perſons, who by the influence and advantage of a good education were never engaged in a bad courſe: Or of thoſe who have been drawn into vice, but are not yet far gone in it: Or, of thoſe who have been long accuſtomed to an evil courſe, and are grown old and ſtiff in it.
The firſt of theſe having great cauſe to thank God for this ſingular felicity, that they were never enſnared and intangled in vitious habits, that they have not had the trial of their own weakneſs under this miſerable ſlavery, that they never knew what it was to be out of their own power, to have loſt their liberty and the Government of themſelves. When we hear of the miſerable ſervitude of the poor Chriſtians in Turkey we are apt, as there is great reaſon, to pity them, and to think what a bleſſing of God it is to us that we are not in their condition: And yet that ſlavery is hot comparable to this, either for the ſad nature, or the diſmal conſequences of it; or for the difficulty of being releaſed from it. And let ſuch Perſons, who have been thus happy never to have been engaged in an evil courſe, preſerve their innocency with great tenderneſs and care, as the greateſt Jewel in the World. No Man knows what he do's, and what a foundation of trouble he lays to himſelf, when he forfeits his innocency, and breaks the peace of his own mind; when he yields to a Temptation, and makes the firſt ſtep into a bad courſe. He little thinks whither his luſts may hurry him, and what a monſter they may make of him before they have done with him.
2. Thoſe who have been ſeduced, but are not yet deeply engaged in an evil courſe, let them make a ſpeedy retreat, leſt they put it for ever out of their power to return. Perhaps their feet onelyonly are yet enſnared, but their hands are at liberty, and they have ſome power left, whereby with an ordinary grace of God they may looſe and reſcue themſelves. But after a while their hands may be manacled, and all their power may be gone; and when they are thus bound hand and foot, they are juſt prepared, and in danger every moment, to be caſt into utter darkneſs.
3. As for thoſe, who are gone very far and are grown old in vice, who can forbear to lament over them? for they are a ſad ſpectacle indeed, and the trueſt object of pity in the World. And yet, their recovery is not utterly to be deſpaired of; for with God it is poſſible. The ſpirit of God, which hath withdrawn himſelf, or rather hath been driven away by them, may yet be perſuaded to return and to undertake them once more, if they would but ſeriouſly roſolve upon a change, and heartily beg God's aſſiſtance to that purpoſe. If we would take up a mighty reſolution, we might hope that God would afford a miraculous grace to ſecond it, and make it effectual to our recovery. Even in this perverſe and degenerate Age in which we live, God hath not been wanting to give ſome miraculous inſtances of his grace and mercy to ſinners, and thoſe perhaps equal to any of thoſe we meet with in Scripture, of Manaſſes, or Mary Magdalen, or the penitent Thief; both for the greatneſs of the offenders, and the miracle of their change: To the end that none might deſpair, and for want of the encouragement of an example equal to their own caſe, be diſheartned from ſo noble an enterprize. I am loth to put you in mind how bad ſome have been, who yet have been ſnatched as Firebrands out of the fire; and that in ſo ſtrange a manner, that it would even amaze a Man to think of the wonder of their recovery: thoſe who have ſunk themſelves into the very depth of infidelity and wickedneſs, have by a mighty hand and out-ſtretched arm of God been pluckt out of this horrible Pit. And will we ſtill ſtand it out with God, when ſuch great Leaders have given up the cauſe, and have ſurrendred and yielded up themſelves willing Captives to the grace of God? that omnipotent grace of God, which can eaſily ſubdue the ſtouteſt heart of Man, by letting in ſo ſtrong a light upon our minds, and pouring ſuch terrible convictions into our conſciences, that we can find no eaſe but in turning to God.
I hope there are none here ſo bad, as to need all the encouragement to repentance which ſuch examples might give them: encouragement I ſay to repentance: for ſurely theſe examples can encourage no Man to venture any farther in a wicked courſe: they are ſo very rare, and like the inſtances of thoſe who have been brought back to life after the ſentence of death ſeemed to have been fully executed upon them.
But perhaps ſome will not believe that there have been ſuch examples; or if there have, they impute all this either to a diſturbed imagination, or to the faint and low ſpirits of Men under great bodily weakneſs, or to their natural cowardize and fear; or to I know not what fooliſh and fantaſtical deſign of completing and finiſhing a wicked life with an hypocritical death. Nothing ſurely is eaſier than to put ſome bad conſtruction upon the beſt things, and ſo ſlurr even repentance it ſelf, and almoſt daſh it out of countenance by ſome bold, and perhaps witty ſaying about it. But oh that Men were wiſe; oh that Men were wiſe! that they underſtood, and would conſider their latter end! Come, let us neither trifle, nor diſſemble in this matter; I dare ſay every man's Conſcience is convinced, that they who have led very ill lives have ſo much reaſon for repentance, that we may eaſily believe it to be real. However, of all things in the world, let us not make a mock of repentance; that which muſt be our laſt ſanctuary and refuge, and which we muſt all come to before we die, or it had been better for us we had never been born. Therefore, let my counſel be acceptable unto you, break off your ſins by repentance, and your iniquities by righteouſneſs: And that inſtantly, and without delay; leſt any of you be hardned through the deceitfulneſs of ſin. If we have been enſlaved but a little to a vitious courſe, we ſhall find it a task difficult enough to aſſert our own liberty, to break theſe bonds in ſunder and to caſt theſe cords from us: But if we have been long under this bondage, we have done ſo much to undoe our ſelves, and to make our caſe deſperate, that it is God's infinite mercy to us that there is yet hope. Therefore, give glory to the Lord your God, before he cauſe darkneſs, and your feet ſtumble upon the dark mountains, and while you look for light, he turn it into darkneſs and the ſhadow of death. I will conclude with that encouraging invitation, even to the greateſt of ſinners, to repentance, from the mouth of God himſelf, Iſa. 55. Incline your ear, and come unto me; hear, and your Soul ſhall live: ſeek the Lord while he may be found; and call upon him while he is near. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy, and to our God for he will abundantly pardon.
To him let us apply, out ſelves, and humbly beſeech him, who is mighty to ſave, that he would ſtretch forth the right hand of his power for our deliverance, from this miſerable and cruel bondage of our luſts: and that as the rain cometh down from Heaven, and returneth not thither, but watereth the earth, and maketh it to bring forth and bud; ſo he would grant that his word may not return void, but accompliſh his pleaſure, and proſper in the thing to which he ſent it; For his mercy ſake in Jeſus Chriſt, To whom with the Father and the Holy Ghoſt, be all honour and glory now and for ever. Amen.