Sermons and Discourses Volume 2, Sermon 8
A SERMON Preached at WHITE-HALL IN LENT, March 30th 1677.
Luke XV.7.
I ſay unto you, that likewiſe joy ſhall be in Heaven over one ſinner that repenteth, more than over ninety and nine juſt perſons which need no repentance.
AFTER many attempts made in vain, to reclaim ſinners from their evil ways, and to bring them to the wiſdom of the juſt, it is hard for us who are the meſſengers of God to men, not to ſit down in deſpondence, and at laſt quite to deſpair of doing good upon them. But when I conſider the infinite patience of God with ſinners, and how long his ſpirit ſtrives with them; why ſhould we, we who are ſinners our ſelves, think much to bear with ſinners, and patiently to contend with their obſtinacy and perverſeneſs? When I conſider that our bleſſed Saviour, the great Preacher and Pattern of righteouſneſs, did not give over the worſt of men, nor deſpair of their recovery: this methinks ſhould make us, who are Ambaſſadours for Chriſt, unwearied in beſeeching men in his ſtead to be reconciled to God.
And of this we have a famous inſtance in this Chapter: The Publicans and ſinners, as they had done ſeveral times before, came to hear our Saviour: He treated them very kindly, and converſed familiarly with them; at this the Phariſees were diſpleaſed, and murmured, and this unreaſonable murmuring of theirs gave occaſion to the three Parables in this Chapter.
In which our Saviour does at once anſwer the objection of the Phariſees, and give all poſſible encouragement to the repentance of theſe great ſinners. He anſwers the Phariſees, by letting them plainly ſee that he was about the beſt work in the world, the moſt acceptable to God, and matter of greateſt joy to all the heavenly inhabitants. Inſtead of a ſevere reproof of their uncharitableneſs, he offers that calmly to their conſideration which ought in all reaſon to convince them, that he was no ways to blame for this familiar converſation of his with ſinners; having no other deſign upon them but to reclaim them from their vices, and to make them fit company for the beſt of men; that he was a ſpiritual Phyſitian, and therefore his proper work and employment lay among his Patients. And then, inſtead of terrifying theſe ſinners, who ſeemed to come with a good mind to be inſtructed by him, he gently inſinuates the moſt winning arguments and the greateſt encouragements to repentance by ſhewing how ready God was, after all their ſins and provocations, to receive them to his grace and favour, provided they did ſincerely repent and betake themſelves to a better courſe: And not only ſo, but that the repentance of a ſinner is great joy to the great King of the world, and to all that holy and heavenly hoſt that attend upon him.
From which method of our Saviour, in treating ſo great ſinners ſo gently, I cannot but make this obſervation, for my own uſe, as well as for others; That it is good to give, even the greateſt of ſinners, all the encouragement we can to repentance; and though men have been never ſo bad, yet if they have but this one good quality left in them, that they are patient to be inſtructed, and content to hear good counſel, we ſhould uſe them kindly, and endeavour to recover them by the faireſt means; not ſo much upbraiding them for their having been bad, as encouraging them to become better.
To this purpoſe our Saviour uttered three Parables; of the recovery of a loſt ſheep; of finding a loſt piece of money; of the return of a prodigal ſon to his father. And though they all aim at the ſame ſcope and deſign, yet our Saviour uſeth this variety, not only to convey the ſame thing to ſeveral capacities in a more acceptable manner, one ſimilitude happening to hit one perſon, and another another; but likewiſe to inculcate ſo weighty a matter the more upon his hearers, and to fix it more deeply in their minds.
The words which I have read are the Moral or Application of the firſt Parable, concerning a man who had an hundred ſheep, and having loſt one, leaves the ninety and nine to go to ſeek that which was loſt; and having found it, with great joy brings it home. By which our Saviour gives us to underſtand, what joy God, and the bleſſed Spirits above, take in the converſion of a ſinner. I ſay unto you, that likewiſe joy ſhall be in heaven over one ſinner that repenteth, more than over ninety and nine juſt perſons which need no repentance. Than which nothing could have been more proper, both to ſilence the uncharitable murmuring of the Phariſees againſt our Saviour, for converſing with publicans and ſinners to ſo good an end; and likewiſe to encourage ſinners to repent: For why ſhould the Phariſees be diſpleaſed at that, which was ſo great a pleaſure to God and the holy Angels? and what greater encouragement to repentance than this, that God is not only willing to receive the returning ſinner, but that the news of his repentance is entertained in heaven with ſo much joy, that if it be poſſible for the bleſſed Inhabitants of that place to have any thing added to their happineſs, this will be a new acceſſion to it?
There are three things in the words which require a very careful explication.
1. How we are to underſtand the joy that is in heaven at the converſion of a ſinner?
2. Who are here meant by the juſt perſons that need no repentance?
3. With what reaſon it is here ſaid, that there is more joy in heaven over one ſinner that repenteth, than over ninety and nine juſt perſons who need no repentance?
There is ſomething of difficulty in each of theſe, which deſerves our heedful and attentive conſideration.
I. How we are to underſtand the joy that is in heaven at the repentance of a ſinner? And this (as indeed this whole paſſage of our Saviours) we are not to underſtand too ſtrictly and rigorouſly, but as ſpoken in a great meaſure after the manner of men, and by way of accommodation to our capacity, ſo far as the perſons here ſpoken of are capable of any addition to their joy and happineſs.
As it refers to God, it ſeems very inconſiſtent with the happineſs and perfection of the Divine nature to ſuppoſe Him really capable of joy, any more than of grief or any other paſſion. Becauſe this would be to imagine ſome new acceſſion to his pleaſure and happineſs, which being always infinite, can never have any thing added to it. And therefore we are to underſtand this, as it relates to God, in the ſame manner as we do infinite other paſſages of Scripture, where humane paſſions are aſcribed to him, to be ſpoken by way of condeſcenſion, and after the language and manner of the ſons of men; and to ſignifie only thus much to us, that the converſion of a ſinner is a thing highly pleaſing and acceptable to God.
As it refers to Angels, and other bleſſed Spirits, I ſee no inconvenience why it may not be underſtood more ſtrictly and literally; that they conceive a new joy at the news of a ſinners repentance, and find a freſh pleaſure and delight ſpringing up in their minds whenever they hear the joyful tydings of a ſinner reſcued from the ſlavery of the Devil, and the danger of eternal damnation; of a new member added to the Kingdom of God, that ſhall be a companion and ſharer with them in that bleſſedneſs which they enjoy. There ſeems to me to be nothing in this repugnant to the nature and happineſs of bleſſed Spirits in another world. For it is certain, that there are degrees of happineſs among the bleſſed: From whence it neceſſarily follows, that ſome of them may be happier than they are. And it is very probable, ſince the happineſs of Angels and good men is but finite, that thoſe who are moſt happy do continually receive new additions to their bleſſedneſs; and that their felicity is never at a ſtand, but perpetually growing and improving to all eternity; and that as their knowledg and love do encreaſe, ſo likewiſe the capacity and cauſes of their happineſs are ſtill more and more enlarged and augmented: So that it is reaſonable enough to ſuppoſe, that there is really joy among the Angels and Spirits of juſt men made perfect, over every ſinner that repenteth.
II. Who are here meant by the juſt perſons who need no repentance? That our Saviour in this expreſſion gives ſome glance and reflection upon the Phariſees (who prided themſelves in their own righteouſneſs; and inſtead of confeſſing their ſins to God, ſtood upon their own juſtification, as if they needed no repentance) is very probable; becauſe this Parable was deſigned to anſwer their murmurings againſt him, for converſing with publicans and ſinners; and by the by to give a check to thoſe who were ſo conceited of their own righteouſneſs, as if they had no need of repentance. And this is very ſuitable to what our Saviour elſewhere ſays to them upon the like occaſion, that the whole have no need of the Phyſitian, but the ſick; that he came not to call the righteous, but the ſinners to repentance. But yet though our Saviour expreſſeth himſelf ſo as that the Phariſees might with reaſon enough apply it to themſelves, that there was more joy in heaven over one ſinner that repenteth, than over ninety and nine of them, who were ſo conceited of their own righteouſneſs, that they thought they had no need of repentance (for indeed our Saviour delivers himſelf ſo, as to leave room for ſuch a ſevere application) yet I think there is little doubt to be made but that he intended ſomething further; and that ſuppoſing the Phariſees were as juſt as they pretended, and were really righteous men, ſo as to ſtand in no need of ſuch a repentance as great ſinners do, yet our Saviour affirms, there was more joy in heaven over one penitent ſinner, than over ninety and nine ſuch juſt perſons.
But are there any perſons in the world ſo juſt, as abſolutely to ſtand in need of no repentance? No, there was never any ſuch perſon in the world, him only excepted who ſaid this, our bleſſed Saviour, who had no ſin, neither was guile found in his mouth. And therefore this phraſe of needing no repentance is to be underſtood in a qualified ſenſe, and with ſome allowance; otherwiſe our bleſſed Saviour had ſuppoſed a caſe which never was, of a great number of perfectly righteous men. And our Saviours meaning in this is ſufficiently explained in the laſt Parable of this Chapter, concerning the prodigal Son: Where the prodigal ſon is the ſinner that repented; and his elder brother, who had always obſerved and obeyed his father, he is the juſt perſon who needed no repentance. So that by him our Saviour plainly deſigns thoſe who being religiouſly educated and brought up in the fear of God, had never broke out into any extravagant and vicious courſe of life, and ſo in ſome ſenſe had no need of repentance, that is, of changing the whole courſe of their lives, as the prodigal ſon had. Not but that the beſt of men are guilty of many faults and infirmities, which they have too much cauſe to repent of, as our Saviour ſufficiently intimates in that Parable: For certainly it was no ſmall infirmity in the elder brother, to be ſo envious and to take ſo heinouſly the joyful welcome and entertainment which his prodigal brother at his return found from his father: But yet this ſingle fault and ſudden ſurprize of paſſion conſidering the conſtant duty which he had paid to his father throughout the courſe of his life, did not make him ſuch a ſinner as to need ſuch a repentance as his brother did, which conſiſted in a perfect change of the whole courſe of his life. And of ſuch juſt perſons as theſe, and of ſuch a repentance as this, it ſeems very plain that our Saviour intended this diſcourſe.
III. But the main difficulty of all is, with what reaſon it is here ſaid that there is more joy in heaven over one ſinner that repenteth, than over ninety and nine juſt perſons which need no repentance? Is it not better not to offend, than to ſin and repent? Is not innocence better than amendment, and the wiſdom of prevention to be preferred before that of remedy? Is it worth the while to do amiſs to make way for repentance; and is not this almoſt like ſinning that grace may abound? And if repentance be not better than righteouſneſs, why is there more joy in heaven over the penitent than over the righteous; nay, over one penitent ſinner, than over ninety and nine juſt perſons? Do not the bleſſed always rejoyce moſt in that which is really beſt? Here is the difficulty; and it requires ſome care and conſideration clearly to remove it. In order to which be pleaſed to conſider theſe three things; which I think to be very material to the clearing of it.
I. That the ſame thing, conſidered in ſeveral reſpects, may in ſome reſpects have the advantage of another thing, and for thoſe reaſons be preferred before it, and yet not have the advantage of it abſolutely and in all reſpects. Moral compariſons are not to be exacted to a Mathematical ſtrictneſs and rigour. To this purpoſe I have obſerv'd in a former diſcourſe, that it was long ſince judiciouſly noted by Ariſtotle, That moral and proverbial ſpeeches are not to be taken too ſtrictly, as if they were univerſally true, and in all caſes: It is ſufficient if they be true for the moſt part, and in ſeveral reſpects which are very conſiderable. And of this nature are moſt of the Proverbs of Solomon; and whoſoever ſhall go about to make out the truth of them in all caſes, does in my opinion take a very hard task upon himſelf. But which is nearer to my purpoſe, our Saviour himſelf in the Chapter before my Text, and in the moral application of a Parable too, (namely that of the unjuſt ſteward) uſeth a proverbial ſpeech juſt in the ſame manner; The children of this world are in their generation wiſer than the children of light: Which is only a wiſe obſervation that is generally true, and in many reſpects, but not abſolutely, and univerſally. For ſome men have been as wiſe and diligent for the glory of God and intereſt of their ſouls, as ever any man was for this world, and for the advancement of his temporal intereſt. Of the like nature is this ſaying uſed by our Saviour, probably taken (as our Saviour did many other proverbial ſpeeches) from the Jews, and applied to his own purpoſe. For there are ſeveral ſayings of the Jewiſh Maſters much to this purpoſe: As, Great is the dignity of penitents; Great is the vertue of them that repent, ſo that no creature may ſtand in their rank and order. And again, The righteous may not ſtand in the ſame place with thoſe that have repented. Theſe I confeſs were very high ſayings, but yet very well deſigned for the encouragement of repentance. And they are not without good reaſon, as will appear if we conſider theſe two things.
Firſt, That the greater the difficulty of vertue is, ſo much the greater is the praiſe and commendation of it: And not only we our ſelves take the more joy and comfort in it, but it is more admirable and delightful to others. Now it cannot be denyed to be much more difficult to break off a vicious habit, than to go on in a good way, which we have been trained up in and always accuſtomed to. Thoſe that have been well educated have great cauſe to thank God, and to acknowledg the care of their Parents and Teachers: For piety and goodneſs are almoſt infinitely eaſier to ſuch perſons, than to thoſe who have wanted this advantage. It is happy for them they never taſted of unlawful pleaſures; if they had, they would poſſibly have drank as deep as others: It is well they were never entangled in a ſinful courſe, nor enſlaved to vicious habits, nor hardened through the deceitfulneſs of ſin; if they had, they might poſſibly never have been recovered out of the ſnare of the Devil. By the happineſs of a good education, and the merciful providence of God, a great part of many mens vertue conſiſts in their ignorance of vice, and their being kept out of the way of great and dangerous temptations; rather in the good cuſtoms they have been bred up to, than in the deliberate choice of their wills; and rather in the happy preventions of evil, than their reſolute conſtancy in that which is good. And God, who knows what is in man, and ſees to the bottom of every man's temper and inclination, knows how far this man would have fallen, had he had the temptations of other men; and how irrecoverably perhaps, he would have been plunged in an evil courſe, had he once entered upon it. So that repentance is a very great thing; and though it be the moſt juſt, and fit, and reaſonable thing in the world, yet for all that, it deſerves great commendation, becauſe it is for the moſt part ſo very hard and difficult. And therefore, though abſolutely ſpeaking, innocence is better than repentance, yet, as the circumſtances may be, the vertue of ſome penitents may be greater than of many juſt and righteous perſons.
Secondly, There is this conſideration further to recommend repentance, that they who are reclaimed from a wicked courſe, are many times more thoroughly and zealouſly good afterwards: Their trouble and remorſe for their ſins does quicken and ſpur them on in the ways of vertue and goodneſs; and a lively ſenſe of their paſt errours is apt to make them more careful and conſcientious of their duty, more tender and fearful of offending God, and deſirous, if it were poſſible, to redeem their former miſcarriages by their good behaviour for the future. Their love to God is uſually more vehement, and burns with a brighter flame; for to whomſoever much is forgiven, they will love much: And they are commonly more zealous for the converſion of others; as being more ſenſible of the danger ſinners are in, and more apt to commiſerate their caſe, remembring that it was once their own condition, and with what difficulty they were reſcued from ſo great a danger. And for the moſt part great penitents are more free from pride and contempt of others, the conſideration of what themſelves once were, being enough to keep them humble all their days. So that penitents are many times more throughly and perfectly good, and after their recovery do in ſeveral reſpects outſtrip and excel thoſe who were never engaged in a vicious courſe of life: As a broken bone that is well ſet, is ſometimes ſtronger than it was before.
2. It will conduce alſo very much to the extenuating of this difficulty, to conſider that our Saviour does not here compare repentance with abſolute innocence and perfect righteouſneſs, but with the imperfect obedience of good men, who are guilty of many ſins and infirmities; but yet upon account of the general courſe and tenour of their lives are, by the mercy and favour of the Goſpel, eſteemed juſt and righteous perſons, and for the merits and perfect obedience of our bleſſed Saviour ſo accepted by God. Now this alters the caſe very much, and brings the penitent and this ſort of righteous perſons much nearer to one another: ſo that in comparing them together, the true penitent may in ſome caſes, and in ſome reſpects, have the advantage of the righteous, and deſerve upon ſome accounts to be prefer'd before him.
3. Which is principally to be conſidered for the full clearing of this difficulty; this paſſage of our Saviours is to be underſtood as ſpoken very much after the manner of men, and ſuitably to the nature of humane paſſions, and the uſual occaſions of moving them. We are apt to be exceedingly affected with the obtaining of what we did not hope for, and much more with the regaining of what we looked upon as loſt and deſperate. Whatever be the reaſon of it, ſuch is the nature of man, that we are not ſo ſenſibly moved at the continuance of a good which we have long poſſeſt, as at the recovery of it after it was loſt and gone from us. And the reaſons of a judicious value and eſteem of a ſettled pleaſure and contentment are one thing, and the cauſes of ſudden joy and tranſport another. A continued courſe of goodneſs may in it ſelf be more valuable, and yet repentance after a great fall and long wandrings may be much more moving and ſurprizing. For where things are conſtant and keep in the ſame tenour, they are not apt in their nature to give any new and ſudden occaſion of joy. And this is the reaſon given in the Parable of the Prodigal Son; where the Father tells his eldeſt Son, who was ſo offended at the joyful reception and wellcome of his prodigal Brother, That He had been always with him, and all that he had was his; That is, he was ſenſible of his conſtant duty and obedience, than which nothing could have been more acceptable; and that it had not, nor ſhould not loſe its reward: But the return of his other ſon, after he had given over all hopes of him, and looked upon his caſe as deſperate, this was a marvellous ſurpriſe, and a happineſs beyond expectation; which is the proper and natural cauſe of joy and gladneſs: And therefore he tells him, that upon ſuch an occaſion it was meet that we ſhould make merry and be glad; for this thy brother was dead, and is alive again; was loſt, and is found. His elder ſons continuance in his duty was the enjoyment of what he had always had; but the return of his prodigal ſon was the retrieving of what he had given up for loſt, and a kind of reſurrection from the dead. And thus our bleſſed Saviour to encourage the repentance of ſinners, repreſents God after the manner of men; as if our heavenly father did conceive ſuch a joy upon the repentance of a ſinner, as earthly parents are wont to do upon the return of a wild and extravagant ſon to himſelf and his duty.
Having thus as briefly and clearly as I could explained the ſeveral difficulties in the Text, I ſhall now deduce ſome Inferences from it, and ſo conclude.
1. Firſt, That the bleſſed Spirits above have ſome knowledg of the affairs of men here below, becauſe they are ſaid to rejoyce at the converſion of a ſinner. This is ſpoken more particularly of the Angels, as appears by comparing what is more generally ſaid in the Text, that there is joy in heaven, with what is more particularly expreſs'd in the 10th verſe, that there is joy in the preſence of the Angels over one ſinner that repenteth. Now whether the Angels come to this knowledg by vertue of their miniſtry here below, for the good of the Elect; and ſo in their continual entercourſe between heaven and earth, bring to their fellow-ſervants in heaven the joyful news of the repentance of ſinners upon earth: or whether God be pleaſed from time to time to reveal it to them, as a thing extreamly welcom and delightful to good ſpirits, and tending to the increaſe of their happineſs; as it is not very material to enquire, ſo perhaps impoſſible for us to determine.
However, it cannot from hence be concluded that the Angels or Saints in Heaven have ſuch an univerſal knowledg of our condition and affairs, as to be a reaſonable ground and warrant to us to pray to them, yea or to deſire them to pray for us; no, though this were done without any ſolemn circumſtances of Invocation. For they may very well know ſome things concerning us, wherein their own comfort and happineſs is likewiſe concerned, and yet be ignorant of all the reſt of our affairs. This one thing we are ſure they know, becauſe our Saviour hath told us ſo; but we are ſure of no more. And there is neither equal reaſon for their knowledg of our other concernments, nor is there any revelation in Scripture to that purpoſe.
2. Secondly, If God and the bleſſed Spirits above rejoyce at the converſion of a ſinner, ſo ſhould we too: and not fret and murmur as the Phariſees here did. This is the temper of the Devil, and of very bad men, to regret and envy the good and happineſs of others. For it is reaſonable to believe, that proportionably to the joy that is in heaven at the repentance of a ſinner, is the grief and vexation of the Devil and his inſtruments, of evil Spirits and wicked men. And as the Devil delights in deſtroying ſouls, and goes about like a roaring lion, ſeeking whom he may devour; ſo no doubt he is in great rage, and gnaſheth out of very diſcontent, when at any time he is fruſtrated of his hopes, and the prey, which he thought himſelf ſure of, is ſnatched out of his jaws. And thus we ſee it is with bad men, they do perſecute thoſe that forſake them and their wicked ways, and refuſe any further to go along with them to the ſame exceſs of riot.
And this is no where more viſible than among thoſe of the Church of Rome. How full of wrath and indignation are they againſt thoſe who out of pure conviction of the errours and corruptions of their Church come over to Ours? How do they perſecute them with ſlanders and reproaches, and with all the effects of hatred and malice? So that many times they can ſcarce refrain from doing them a real miſchief, even where it is dangerous to themſelves to attempt it: As if they envied them the grace of God, and the opportunity of being ſaved.
I know it is too natural to thoſe of all Communions to be eager and fierce againſt thoſe that deſert them: And yet ſuppoſing they had the truth certainly on their ſide (which they cannot all have), I ſee no great reaſon for this temper and carriage; For why ſhould I caſt away my patience and my charity becauſe another man hath made ſhipwrack of his faith? But I do not remember any where among mankind to have obſerved a more implacable malice, a more ſincere and hearty ill-will, than they of the Church of Rome do conſtantly expreſs towards thoſe that forſake them; nay, though they give never ſo modeſt and reaſonable an account of their change, and behave themſelves towards their old friends with all the kindneſs and compaſſion in the world: yet their hatred and indignation againſt them runs ſo high, that one may plainly ſee they would ſooner forgive a man the greateſt ſins that humane nature can be guilty of, and the breach of all the ten Commandments, than this one Crime, of leaving their Church, that is in truth, of growing wiſer and better.
3. Thirdly, The conſideration of what hath been ſaid ſhould mightily inflame our zeal, and quicken our induſtry and diligence for the converſion of ſinners. For if the converſion of one ſoul be worth ſo much labour and pains, and matter of ſuch joy to the bleſſed God and good Spirits; what pains ſhould not we take in ſo corrupt and degenerate an Age as this of ours; where impenitent ſinners do ſo much abound, and the juſt are almoſt failed from among the children of men?
Our bleſſed Saviour indeed (according to the extraordinary decency of all his Parables) puts the caſe very charitably, and lays the ſuppoſition quite on the other ſide: If there were but one ſinner in the world, or but one of an hundred, yet we ſhould very zealouſly intend, and with all our might, the reduction of this one loſt ſheep; and ſhould never be at reſt, till this ſingle wandring ſoul were found and ſaved. But God knows this is not our caſe, but quite otherwiſe: which ſhould quicken our endeavours ſo much the more, and make us beſtir our ſelves to the utmoſt; having always in our minds that admirable ſaying of St. James, he that converteth a ſinner from the errour of his way, ſhall ſave a ſoul from death. He that knows the value of an immortal ſoul, and how fearful a thing it is to periſh everlaſtingly, can think no pains too much to take to ſave a ſoul from death.
4. Laſtly, What an argument and encouragement is here to repentance, even to the greateſt of ſinners? They, I am ſure, ſtand moſt in need of it: And though they of all others have the leaſt reaſon to look for mercy, yet they ſhall not be refuſed; though they be like the Publicans and Heathens among the Jews, who were not only reputed, but many times really were the worſt of men; though like the prodigal ſon here in the Parable, they have run away from their father, and waſted their eſtate in lewd and riotous courſes; yet whenever they come to themſelves, and are willing to return to their father, to acknowledg their folly and repent of it, he is ready to receive them; nay, much more ready to receive them than they can be to come to him: For when the Prodigal was but coming towards his father, and was yet afar off, the father runs to meet him, and embraceth him with as much kindneſs as if he had never offended him, and entertains him with more joy than if he had always continued with him.
How does the great God condeſcend to encourage our repentance; repreſenting himſelf and all the bleſſed company of heaven as tranſported with joy at the converſion of a ſinner, and almoſt ſetting a greater value upon repentance than even upon innocence it ſelf? And if our heavenly Father, who hath been ſo infinitely offended, and ſo highly provoked by us beyond all patience, be ſo ready, ſo forward, ſo glad to receive us, and there be no hindrance, no difficulty, no diſcouragement on his part; is it poſſible after all this, that we can be ſuch fools, and ſuch enemies to our ſelves, as to be backward to our own happineſs! All of us, the beſt of us, have too much cauſe for repentance; and I fear too many of us ſtand in need of that repentance intended by our Saviour in the Text, which conſiſts in the change of our whole lives.
But I will not upbraid you with your faults; having no deſign to provoke, but only to perſwade men. I leave it to every ones conſcience to tell him, how great a ſinner, how grievous an offender he hath been. God knows we take no pleaſure in mentioning the ſins of men, but only in their amendment; and we would if it were poſſible even without minding them how bad they have been perſwade and encourage them to be better.
It is but a ſmall conſideration to tell you, how much it would chear and comfort our hearts, and quicken our zeal and induſtry for the ſalvation of ſouls, to ſee ſome fruit of our labours; that all our pains are not loſt, and that all the good counſel that is from hence tendered to you is not like rain falling upon the rocks, and ſhowers upon the ſands.
But I have much greater conſiderations to offer to you; that your Repentance will at once rejoyce the heart of God, and Angels, and men: that it is a returning to a right mind, and the reſtoring of you to your ſelves, to the eaſe and peace of your own conſciences, and to a capacity of being everlaſtingly happy: that it is to take pity upon your ſelves and your poor immortal ſouls; and to take due care to prevent, that which is to be dreaded above all things, the being miſerable for ever: and laſt of all, That if you will not repent now, the time will certainly come, and that perhaps in this life, when you ſhall ſee the greateſt need of repentance, and yet perhaps with miſerable Eſau find no place for it, though you ſeek it carefully with tears; when you ſhall cry, Lord, Lord, and the door ſhall be ſhut againſt you; and ſhall ſeek to enter, but ſhall not be able To be ſure in the other World you ſhall eternally repent to no purpoſe; and be continually lamenting your wretched condition without hopes of remedy; For there ſhall be weeping and wailing without effect, without intermiſſion, and without end.
And what cauſe have we to thank God that this is not yet our caſe; that we are yet on this ſide the pit of deſtruction and the gulf of deſpair? O the infinite patience and boundleſs goodneſs of God to ſinners! With what clemency hath he ſpared us, and ſuffered our manners thus long? and with what kindneſs and concernment does he ſtill call upon us to leave our ſins and to return to him; as if in ſo doing we ſhould make him happy, and not our ſelves? With what earneſt longings and deſires does he wait and wiſh for our repentance, ſaying, O that there were ſuch a heart in them! O that they would hearken unto my voice! When ſhall it once be? Thus God is repreſented in Scripture as patiently attending and liſtening what effect his admonitions and counſels, his reproofs and threatnings will have upon ſinners, Jer. 8.6, I hearkened and I heard, but they ſpake not aright: no man repented him of his wickedneſs, ſaying, what have I done? every one turned to his courſe, as the horſe ruſheth into the battel.
And is not this our caſe? God hath long waited for our repentance; and once a year we ſolemnly pretend to ſet about it: But many of us hitherto, I fear, inſtead of returning to God, have but more blindly and furiouſly run on in our courſe, like the horſe that hath no underſtanding; yea, in this more brutiſh than the Beaſt, that he ruſheth into the battel without any conſideration of death or danger, and deſtroys himſelf without a ſyllogiſm: But we ſinners have Reaſon, and yet are mad; the greateſt part of evil-doers are ſufficiently ſenſible of the danger of their courſe, and convinced that eternal miſery and ruin will be the end of it; and yet, I know not how, they make a ſhift upon one pretence or other to diſcourſe and reaſon themſelves into it.
But becauſe the word of God is quick and powerful, and ſharper than a two-edged-ſword, and comes with a greater weight and force upon the minds of men than any humane perſwaſion whatſoever; I will conclude all with thoſe ſhort and ſerious counſels and exhortations of God to ſinners by his holy Prophets.
Conſider and ſhew your ſelves men, O ye tranſgreſſors: Be inſtructed, O Jeruſalem, leſt my ſoul depart from thee: ſeek the Lord while he may be found; call upon him while he is near: Repent and turn your ſelves from all your tranſgreſſions, ſo iniquity ſhall not he your ruin.