The Morning Exercise Methodized, Sermon 22
REPENTANCE NOT TO BE Repented, Plainly Aſſerted, and Practically Explained.
Acts 5.31.
Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Iſrael, and forgiveneſſe of ſins.
REpentance being the Subject of this day, in the courſe of this moneths exerciſe to be diſcuſſed: I muſt wave the Coherence and Connexion of the Text; only deſire you to note, that the Apoſtles aſſert the prerogative of Chriſt, as their Apology for their diſobedience to humane commands; when they forbidden, did proceed to preach, and a reaſon thereof is demanded; the anſwer is made in ſhort, Whether we obey God or man, judge ye: Jeſus Chriſt is exalted to be a Prince and a Saviour, to ſubdue his enemies by Repentance, and ſupport his Subjects by Remiſſion of ſin.
The Text preſents us with two parts conſiderable.
1. A Donor, Jeſus Chriſt exalted to be a Prince and a Saviour.
2. The Donation, and that is double.
Repentance.
Remiſſion of ſin.
Anſwerable to the parts of the Text, the Doctrines which might be inferred to our inſtruction, would be two.
Doct. 1. Repentance and Remiſſion of ſinnes, are the especial acts and advantages of Jeſus Christ his exaltation.
Doct. 2. It is the ſole prerogative of the Lord Jeſus, to give Repentance and Remiſſion of ſins.
But I muſt not inſiſt on a formal diſcuſſion of either of theſe doctrines; my work and intention being to unfold, and practically explaine the nature of that moſt neceſſary (at all times, though now more eſpecially) grace of true Goſpel-Repentance; And therefore praetermitting the doctrines, let me propound to your ſerious conſideration, theſe four things, viz. the,
1. Nature Of Goſpel-Repentance.
2. Neceſſity Of Goſpel-Repentance.
3. Notes or Characters Of Goſpel-Repentance.
4. Next way or means Of Goſpel-Repentance.
Firſt then of the nature of Repentance; and in opening it I ſhall not trouble you with the curious and critical conſiderations of the word, or the various deſcriptions of the thing ſet down by many ſound and pious*Ambroſe de poenit. Aretii problem. tom. 1. l. 3. Dani. Dike. Stock, with many others. Repen. de fin. Authours: but briefly propound unto you this general deſcription, as that which comprizeth in it the nature and particular parts of true Repentance, viz.
Repentance is a grace ſup…rnatural, whereby the believing ſinner ſenſibly affected with, and afflicted for his ſin as committed againſt God; freely confeſſing, and fervently begging pardon, turneth from all ſin to God.
Inſtead of a logical diviſion, and diſcuſſion of this deſcription, I ſhall diſtribute it into theſe Theological concluſions, as moſt proper for your capacities, and profitable for your inſtruction.
1. Repentance is a grace ſupernatural.
2. The believing ſinner is the ſubject of true Goſpel-Repentance, whereby the believing ſinner, &c.
3. Senſe of, and ſorrow for ſin as committed againſt God, are the precurſive acts of true Repentance: ſenſibly affected with, and afflicted for his, &c.
4. A turning from all ſin to God, is the formality of true Repentance.
5. Confeſſion of guilt and ſupplication for pardon, are conſtant concomi…ants of Goſpel-Repentance.
Theſe ſeveral Concluſions I ſhall briefly and diſtinctly explain, whereby I hope you will well underſtand the nature of Repentance; and firſt of the firſt, (viz.)
Concluſion. 1 Repentance is a grace ſupernatural. It is a grace in its nature, ſupernatural in its Authour, Original, quality and operation; Repentance is a grace in its nature; not only as it is freely given us of God, without the leaſt merit of ours, but alſo as it is a gift animating and enabling unto action; That which I intend you eſpecially to note, when we ſay Repentance is a grace, is this, (viz.) that it is an habit, power, principle, spring, root, and dispoſition; not a bare, ſingle, and tranſient action, as the Papiſts, and ſome ignorant ſouls do imagine: Repentance is different and diſtinct from all penitential acts; ſighing, ſelf-caſtigation, and abſtinence from all ſinful actions, are fruits and expreſſions of repentance, but not the grace it ſelf; for that diffuſeth it ſelf into the heart, and diſpoſeth, habituateth, and enableth to all acts of ſorrow for, and ceſſation from ſin: The repentance which is given of God, is not an action, but power, principle, and frame of ſpirit: The power and principle is divine, but act and exerciſe of repentance is humane; God plants the root whereby man brings forth fruit worthy repentance, Matth. 3.8. Repentance is no other but a ſpirit of grace, animating men to mourn, Zech. 12.10. Repentance is not the work of an houre, or a day, but a conſtant frame, courſe and bent of the ſoul, on all renewed guilt flowing afreſh, and bringing forth renewed acts. When the mighty hand of God doth ſmite the flinty heart of man, it loſeth its ſtone and hardineſſe, becomes pliable to divine pleaſure, is inclined to relent, and prone to diſtill its heavenly dew: and therefore it is called a grace; as in its nature Repentance is a grace, ſo in its Original and operation it is ſupernatural; a grace freely given from above, not acquired by any means or merit of our own, but ſpringing into the ſoule by the meer good Will of God, and immediate power of the holy Ghoſt; however Repentance muſt be acted, it cannot be acquired by man; it lieth out of the reach of humane arme, and muſt be the effect of an Almighty hand, even the influence of God himſelf; there is not in man the leaſt merit of condignity or congruity, that can engage divine juſtice to beſtow it: No; it is a good and perfect gift, James 1.17.and cometh down from above, and is given by the Father of lights. In vain do men ſeek Repentance in any natural meanes; for birth, breeding, education, inſtruction, art, knowledge, moral ſwaſion, friendly advice,1 Cor. 3.6, 7. and Goſpel Miniſtry it ſelf cannot work it, without the immediate operation of an omnipotent Spirit; that will, and that indeed only can work above, and contrary to the courſe of Nature; God only can take away the ſtony heart, and give an heart of fleſh. Ezek. 36.26.It is the ſole and ſingular prerogative of Chriſt Jeſus exalted, to give Repentanc; all means and Miniſtry are but a Moſes Rod, a meer paſſive inſtrument; only the might of Gods hand can make mans Rocky heart relent; Miniſters muſt indeed preach in ſeaſon and out of ſeaſon, yet it is but a peradventure that God will give repentance, 2 Tim. 2.25. In vain do men dally with, and delay repentance, when God calleth, determining to themſelves time wherein to repent, as if it were within the reach of their own arme, or at the command of corrupt nature, whil'ſt (God knoweth) they may ſee their ſet time (though that it ſelf is doubtful) and yet find no place for repentance, though they ſeek it with teares; Repentance is not the reſult of pureſt nature, nor yet the effect of the Law, but a pure Goſpel grace; preached by the Goſpel,Dykes Treat. of Rep. p 3, 4. promiſed in the Covenant, ſealed in Baptiſme, produced by the Spirit, properly flowing from the blood of Chriſt, a…d ſo is every way ſupernatural; ſo that every returning ſinner muſt pray to God,Je…. 31.18, 19. Turn thou me, and I ſhall be …urned; and the praiſe of Repentance obtained, muſt be returned to God alone,1 Pet. 1.3. as him from whom it hath been derived; for 'tis a grace ſupernatural; But ſecondly,
Concluſion. 2 The believing ſinner is the ſubject of Goſpel-repentance. Whoſoever repenteth, chargeth himſelf with guilt, and muſt needs be a ſinner. Adam in innocency had no repentance, becauſe no ſin; and the Lord Jeſus ſaith, he came not to call the righteous, but the ſinner to repentance, Matth. 9.12. Returns do follow upon deviations, remorſe upon diſobedience, and repentance is the work of a tranſgreſſor.
But the Subject of Goſpel-Repentance, muſt be a believ…ng ſinner; a ſinner not only of ſenſe, but alſo of hope; not only of conviction, but alſo of confidence, ſeeing a pardon procured for ſin committed. Faith muſt be the formal qualification of a Goſpel-penitent, as the very foundation and fountain of true repentance; unbelief is the very ground of impenitency, and lock of obduracy. Gods common complaint of impenitent Iſrael, is, they believed not, Pſal. 78. Then faith muſt needs unlock and releaſe the ſoule unto its returne to God; for contrariorum eadem eſt ratio, the reaſon is the ſame to contraries. Saint Ambroſe calls faith incendium poenitentiae, the ſpur of repentance; and the Scripture doth ſuggeſt to be the pumpe of repentance. Pſal. 130.4. There is mercy with thee, that thou ſhouldeſt be feared. Hence it is that the objects of faith become arguments, and the promiſes of grace, perſwaſions to repentance, Jer. 3.13. The approach of the Kingdome of God, is the only argument urged by John the Baptiſt, and our Saviour,Mat. 3.2, 4, 17. to enforce Repentance; mercy apprehended, animateth the miſerable ſinner to returne to God. Iſrael mourned, but made no returne untill Shecaniah cryed, There is yet hope in Iſrael concerning this thing, Ezra 10.2. The Aſſyrians put halters on their necks, knowing that the Kings of Iſrael are merciful. The Law ſhutting the door of hope, may ſtir up grief, and horrour, but it ſtaveth off Repentance; ſin ſeeming unpardonable, ſets the ſoule at a diſtance from God, and ſinks it in deſpaire, whil'ſt the pardon proclaimed provoketh Rebells ſubmiſſion. Nemo poſſit poenitentiam agere niſi qui speraverit indulgen iam; no hope, no help to repentance, ſaith Saint Ambroſe. Repentance is argued from,Gerhard. meditat. ſecund. Exercitium poenitentiae ex dominica paſſione. and effected by the death of Chriſt; Mount Calvary is the proper Bochim; the ſufferings of a Saviour the ſad comments upon ſin; the ſighs and groanes of a Redeemer, moſt rending to r…gardleſſe hearts; and the ſweat and blood of the Lord moſt ſoaking and ſuppling to an Adamantine ſoul; but faith only apprehendeth and applyeth a crucified Chriſt: Repentance the ſouls Pump is drie, and diſtills no water, untill faith poure in the blood of Chriſt, and water of Goſpel-promiſes; ſo that Faith muſt precede Repentance, as the cauſe to the effect, the mother before the daughter; for it muſt qualifie the true Penitent: It is a myſtery beyond the reach of nature, that a Son ſhould coexiſt in time with the Father; but neither reaſon nor faith can allow a priority of the daughter before the mother.
I well know many Divines aſſert the precedency of Repentance unto faith; but to my judgment it is more than probable, yea, poſitively clear, that in order of time, Faith and Repentance are infuſed together into the ſoul; in order of ſenſe, and mans feeling, Repentance is indeed before faith; but in Divine method, and the order of nature, Faith is before Repentance, as the Fountaine is before the Stream.
But it is objected that the order of Scripture doth ſet Repentance before faith; ſo in preaching, Mark 1.15. Mat. 3.2. Luke 3.3. Acts 2.38. & 3.19. And Repentance is required as the qualification which muſt entitle to the promiſes, remiſſion of ſinne is onelyonly offered to the penitent; ſo that Repentance is the reaſon of faith, and ground on which we believe ſin is pardoned.
In Anſwer to this Objection; I ſhall propound unto your Obſervation three Rules which make a full and ready reſolution to it.
Rule. 1 1. Order of Scripture doth not alwayes conclude order of nature; in 2 Pet. 1.10. Calling is mentioned before Election, yet who will deny Election to be firſt in nature? for whom God predestinated, them he alſo called, Rom. 8.30. Again, in 1 Tim. 1.5.Acts 15.9. The pure heart, and good conſcience is mentioned before faith; yet none can deny them to be the effects of faith, which purifieth the heart; for to the unbelieving, nothing is pure, but their very minde and conſcience is defiled, Tit. 1.15.
Rule. 2 2. Humane ſenſe is in many things the Dictator of Scripture order: The Holy Ghoſt ſpeaketh of things as they are, obvious to our ſenſe and capacity, rather than as they are in themſelves, and their own order: Hence it is that the promiſes of peace, pardon, and the like priviledges are propounded unto Repentance, as a qualification obvious to our ſenſe, and evidencing our faith: Faith and Election muſt be known à poſteriori, by their effects, Repentance and Ʋocation, and therefore are mentioned after them: For though we Believe before we Repent, we Repent before we know that we do Believe.
Rule. 3 3. Miſappreh…nſion of the nature of Grace, doth eaſily lead into a miſtake of the order of Grace. Such as deem common illumination and conviction to be Repentance, and Aſſurance of pardon, joy and peace to be the formality of faith, may very well place Repentance before Faith; but ſuch as underſtand the acceptance of Christ in order to pardon, to be true and ſaving faith; and a ceaſing from ſin, and ſerious application of our ſelves to piety, to be the formality of Repentance, will plainly ſee that faith uniting us to Chriſt, and deriving to us the efficacy of his death and ſufferings, that we may be holy, doth Precede, and muſt needs be the cauſe of true Repentance.
Let me then diſmiſſe this Rule with this Note or Obſervation.Note. Faith in its exiſtence and eſſential acts, but without its reflexion, fruits and effects, is the foundation and fountain of true Repentance. Such therefore on the one hand, as apprehend and aſſent unto the Hiſtory of the Goſpel, and are ſometimes affected with, and afflicted for their ſin, but do not accept of Jeſus Chriſt as tendred to be Lord and Saviour, do fix their Engine too low to force the waters of Repentance into the ſoul; yet this Divels faith may produce a Judas Repentance; for an Hypocritical Repentance is the reſult of an Hiſtorical faith. And on the other hand, he that ſeeks aſſurance of his ſin pardoned as an argument of Repentance, maketh the effect both cauſe and effect, and concludeth himſelf into a condition not needing Repentance, whilſt he pretendeth to enforce it; but the true frame of a Goſpel Penitent, is by ſaving faith to ſee ſalvation (through the ſatisfaction of Chriſt our Saviour) extended to ſinners, himſelf not excluded; and ſo cloſing with, accepting of, and appropriating to himſelf the general tenders of grace, and terms of the Covenant, to proſtrate himſelf at the feet of mercy, and purſue his pardon, untill by acts of ſincere Repentance, he aſſure himſelf his aimed at happineſſe is attained, and ſhall with certainty be poſſeſſed; and ſo he experienceth in himſelf, and evidenceth unto all others, that the believing ſinner is the ſubject of Goſpel Repentance; and now I paſſe to the third Concluſion conſiderable in the nature of Repentance.
Concluſion. 3 Senſe of, and ſorrow for ſin as committed againſt God, are the procurſive acts of true Repentance.
True Repentance (as moſt Divines determine) doth conſiſt in two parts; (viz.) Humiliation and Converſion; the caſting down the heart for ſin,2 Cor. 12.21. foreign. Revel. 9.20. foreign. and the caſting off ſin: A Repenting for uncleanneſſe and ſin, with grief, ſhame and anguiſh; and Repenting from iniquity, Acts 8.22. and from dead works, Hebr. 6.1. This diſtinction, or rather diſtribution of Repentance, is not only dictated by the denominations of Repentance, which in the Hebrew is called Nacham, foreign.An irking of the ſoul; and Teſhubba, A t rning from iniquity; ſo in the Greek, Metamelia, After-grief; and Metanoia, After-wit; and in the Latine, Paenitentia, and Reſipiſcentia; the one expreſſing the ſenſe and ſorrow of the ſoul; the other, the retrogradations and returns of it from ſin; but the Scripture alſo doth clearly ſuggeſt, nay, ſpeak out theſe diſtinct parts of Repentance, Humiliation and Converſion; requir…ng ſometimes the one, ſometimes the other, when Repentance is the duty to be diſcharged; calling ſometimes for faſting, weeping, and walking in ſackcloth and aſhes; nay, the rending of the heart, and not the garmen…s, Joel 2.11, 12. and ſometimes, and that very commonly, for turning to the Lord; nay, the whole work of Repentance is in Scripture expreſſed by Humiliation; in the promiſe of pardon to the penitent, their Repentance is deſcribed to be an humbling of the uncircumciſed heart, and acceptance of the puniſhment of their ſin, Lev. 26.41. So when Rehoboam and Manaſſeh Repented, they are only ſaid to humble themſelves, 2 Chron. 12.6. & 33.2. And under the Goſpel we read of Repentance for ſin, as well as from ſin; and 'tis denominated godly ſorrow, which worketh Repentance: 2 Cor. 7.10. Working not only as a cauſe but complement, perfecting, finiſhing, and compleating Repentance, and therefore the Apoſtle James requires them that draw nigh to God, and clean their h art, and purifie their hands, that they be afflicted, mourn and weep, and humble themſelves under the hand of God, James 2.8, 9, 10. And the Covenant of Grace promiſing Repentance, doth expreſſe it ſelf by theſe two acts; you ſhall ſee the evil of yo r wayes, and loa h y…ur ſelves becauſe of your iniquities and ab…minations: And I w…ll put my Spirit within you, and cauſe you to walk in my ways, Ezek. 36.27, 31.
So that according to the expreſſions of Scripture, as well as the experiences of the Saints, Humi…iation of the ſ…ul is an eſſential act, and eminent part of Repentance; and this is that which I in the deſcription do denominate ſenſe of, and ſorrow for ſin, as committed againſt God, thereby intending to note unto you, that the ſoul muſt be humbled that will be lifted up by the Lord; and his humiliation doth, and muſt conſiſt of theſe two parts, Conviction and Contrition, ſight of, and ſorrow for ſin.
The firſt part of humiliation is, A Spirit of Conviction, Firſt part of humiliation.or ſight of ſin in every penitent ſoul, which is no other than the operation of the Holy Ghoſt opening the blinde eye to ſee the deviations of the ſoul, and the deſtruction inevitably attending the perſiſtance in it; this act of Repentance and Humiliation, is no other but the Prodigals return to himſelf in ſenſe of his own ſtarving condition, whil'ſt his fathers ſervants have bread enough;Luke 15.17. Rom. 7.9.the arrival of the Law unto the reviving of ſin in Pauls ſenſe and feeling; the communing with our hearts, that we may tremble,Pſal. 4.5. and not ſin; a ſearching and trying our ways, that we may return unto the Lord; a ſmiting on the thigh, with a What have we done? Lam. 3.39.the ſmiting of Davids heart, 2 Sam 24.10.with an I have ſinned againſt the Lord; the judging of our ſelves, that we may not be judged of the Lord; the Spirit of bondage, which goeth before the Spirit of Adoption: In a word, it is the ſouls ſerious erection of a Court in its own breaſt, and ſetting conſcience in the Throne, and making a judicial proceſſe to deſcry and determine its eternal condition; in order to which
1. It spreads before it ſelf the Law of God, as that wh…ch muſt be the Rule of life, and reaſon of death and condemnation; the will of God dictating duty, and diſſwading iniquity; awarding recompence according to obedience or diſobedience: In a word, determining of men, Thus do and live, or thus do and dye; thus I will be worſhipped, and you ſhall be rewarded; in this if you tranſgreſſe, you ſhall be thus puniſhed; the ſoul ſeeth clearly that the Law is in nature and neceſſity, a Schoolmaſter to bring us unto Chriſt, whil'ſt by ſerious conſideration of its genuine ſenſe, and due extent the ſoul ſtandeth convinced this is du y enjoyned; this is ſin inhibited; herein if I offend, not only in deed and word, but thought or imagination, I am a Tranſgreſſor bound under guilt, and the expectation of judgment; thus the coming of the Law into Pauls minde, becomes the revival of ſin; and Joſiah his reading in the Law of Moſes, led him to the tremblings of heart, and renting his garment before the Lord, 2 Chron. 34.18, 19. For as indeed wi…hout the Law there is no tranſgreſſion, ſo without the knowledge of the Law there can be no conviction; ignorance of Divine pleaſure is the great obſtruction of Repentance; and therefore the Prince of this world doth daily endeavour to blow out the light of the Word, or to blinde the eyes of the ſons of men, that they may not ſee, and be converted; but God ſends his Prophets riſing up early, and ſending them to read the Law in the ears of men, that Iſrael may ſee his ſinne, and Judah her tranſgreſſion: The firſt act of Repentance, is the falling of the ſcales from off the ſinners eyes; the firſt language of a turning ſoul, is Lord, what wouldeſt thou have me to do? So that the ſoul humbling, ſelf-examinant, ſeeing the Law to be holy, juſt and good, that which muſt be the rule and reaſon of its condition, it being to arraign and condemn it ſelf, becomes ſtudious of the Law in its full ſenſe, and due extent, in commands, prohibitions, promiſes and threats, and ſets before its eye every particular precept, and pondereth the righteouſneſſe of that God who hath declared a curſe againſt every one that continueth not in the Law to do it; and ſo by the juſtification of, and inſight to the Law of God, exciteth the ſoul to ſelf-reflexion, and is conſtrained to cry out What have I done? whereupon it
2. Surveigheth the paſt courſe of his own life; ſummoneth together all faculties, powers and members of both ſoul and body, to make rehearſal of his paſt converſation, in word, thought and deed, and to give an exact account of their conformity or diſagreement with the Law of God eſtabliſhed, and rule by which it muſt be judged; and now he communeth with his hear…, conſidereth his ways, examineth him …l…, makes an exact compariſon of his life with Gods Law, layeth the li…e cloſe to h s carriage: and ſo convinceth himſelf of his deviations and …rregularities, inſomuch that ſin reviveth, and he dyeth; guilt appeareth, and grief and ſhame aboundeth; his own heart condemns him as diſobedient, and a Tranſgreſſor of the Law, that he is conſtrained to c…y out, What I ſh…uld do, I have not done; and I have left undone what I ought to have done. Rom. 7.19.I have ſinned againſt the Lord; if God be ſevere to mark what is amiſſe, I cannot abide in his preſence; for I have not only offended in part of his holy Law, and broken the leaſt of his Commandments, but I have violated the whole Law, and am a Tranſgreſſor againſt every Command; nay, he cometh on this conſideration to be convinced of his anomy and ataxy, the pravity of his nature, that enmity to the Law, which is implanted in his very being, and that irregularity whereby evil is ever preſent; but to do good he hath no minde; ſo that he muſt needs cry out, I have ſinned, and muſt return, or elſe I periſh; now reproof finds ready acceptance from him; the Miniſters of God ſhall meet with no murmuring, if they cry unto him Thou art the man; for he is apt and ready to draw up a Bill of Inditement, and read a large accuſation againſt his own ſoul, his iniquities now finds him out, and followeth him every where, that it becomes alive, and appears againſt him with vigour, not admitting the leaſt of Apology, but leading him to Condemnation, and laying him open to the Curſe due unto them that break the Law, and therefore he now
3. Sentenceth himſelf as accurſed of God, and bound over to Divine fury; the conſcience of his guilt concludes him under the condemnation of the Law, that he ſeeth cauſe to wonder at his very being, concludeth himſelf unworthy the leaſt of mercy, and God to be juſt in the greateſt of judgments which lie upon him; and ſo proceedeth to judge himſelf, and ſeal up his own ſoul under the curſe, ſtanding under the continual expectation of Gods fiery indignation to be revealed from heaven; determining it ſelf a debtor to the Law, and as ſuch, liable to juſtice, and in it ſelf unable to make the leaſt ſatisfaction; ſo that now the ſoul doth not only aſſent unto the Law as true in all its threats, but app yeth them unto himſelf, confeſſing unto him belongs ſhame and confuſion, hell and horrour, wo and eternal miſery, that he knoweth not how to eſcape, but if God proceed againſt him, he is moſt miſerable and undone forever; and ſo is conſtrained with anguiſh of ſoul to cry out, What ſhall I do to be ſaved?
This is then the firſt part of humiliation, when the ſoul in this due order, and judicial method of conviction, is brought to a ſight of ſin, to ſee God offended, the Law violated, the ſoul damned and deſtinated to everlaſt…ng woe, if not Redeemed by the mercy of a God, who hath eſtabliſhed Jeſus Chriſt his Son to be a Lord and Saviour, to g ve Remiſſi…n and Repentance, and ſo it proceeds to the ſorrow for his ſin as committed againſt God.
Second part of humiliation.The ſecond part then of penitential humiliation, is contrition, or ſorrow for ſin as committed against God: Herein the ſoul is not only acquainted with, but afflicted for its guilt, ſeeeth not only that it is a ſinner, but ſorroweth under, and is aſhamed of ſo ſad and ſinful an eſtate; the ſtony heart is broken, the Adamantine ſoul diſſolved; he rends not his garment, but his heart, and goeth out and weepeth bitterly: He ſeeth with ſhame his many abominations, and rendeth with ſoul-diſtreſſing ſorrow and anguiſh, the Curſe of the Law that is due unto him; and conſidereth with almoſt ſoul-diſtracting deſpaire, the doleful eſtate into which his ſin hath reſolved him; for he ſeeth God with whom he is not able to plead, to be highly offended, and therefore muſt with Job confeſſe that he is n t able to anſwer when God reproveth; Job 40.4, 5.he is vile, and muſt lay his hand on his mouth; though in his pride he hath once ſpoke, yet now he hath no anſwer; yea, twice, but he dare proceed no further. Well, ſeeing that all contending with God, is but a da kening counſel by words wi hout knowledge, and ſo he becomes ſubmiſſe and ſilent under the ſaddeſt of affliction inflicted by God;Pſal 51.4. Lam 3.39. Crying out, Againſt thee, thee only have I ſinned. And why ſhould a living man complaine for the puniſhment of his ſin? the ſoul is in it ſelf, confounded on the ſenſe that God claps his hands againſt him for his ſin, therefore his hea…t cannot endure, or his hands be ſtrong, Ezek. 22.13, 14. Compunction of ſpir…t is the only condition of the convinced Penitent; he ſeeth he is liable to the curſe of the Law, and his only outcry is, What ſhall we do to be ſaved? He being convinced that he hath crucified the Lord of life, is pricked at the heart; and in all approaches unto God he is aſhamed and amazed, bec…uſe a man o… polluted lips; nay,Iſa. 6.6. ſadly ſeeing that ſin overſpreads him,Iſa. 64 6. his very righteouſneſſe is as a menſtruous cloth; he like the poor Publican, ſtands afar off, and dares not ſo much as lift up his eyes to heaven; and his only note and eccho is, Lord, be merciful to me a ſinner; Luke 18.13.he humbleth himſelf under the hand of God, as having deſerved the moſt heavy of plagues; his haughty ſpirit is now laid low within him, he is wholly reſolved into ſorrow, even godly ſorrow; it is his grief that guilt is on his ſpirit; but his greater grief, that his ſin is gone out against God, a gracious and an holy God, a juſt and an holy Law; his ſorrow is a ſorrow of candor and ingenu ty; not ſo much that he is liable to the laſh, and obnoxious to the curſe, as that a Father is offended, the image of his God defaced; his grand complaint is, I have ſinned againſt God; his ſoul-affliction, and heart-trembling is, God is offended; the frownes of God ſink deeper, and ſeize more ſadly on his ſpirit, than the ſharpeſt of his ſufferings; his earneſt cry is for the joy of Gods ſalvation; he is not only afflicted with the terrours of the Law,Pſal. 51 12. which he confeſſeth belongeth to him, but is melted with merciful Miniſtrations of the Goſpel of which he is ſo unworthy; he cannot look unto Chriſt but with a spirit of mourning, moved by the ſtrength of the remedy, to ſee the heighth of his malady, and by the dolor of a Saviour,Zech. 12.10. made ſenſible of the depth of his miſerie; by the mercy and love manifeſted to ſo great a ſinner, he is led to mourn over a gracious Saviour, like Mary Magdalene, he loveth much, and manifeſteth it by lamenting much,Luke 7.47. becauſe much is forgiven.
Thus then the believing ſinner comes home by weeping-croſſe, findes conviction, and contrition, antecedaneous acts unto his converſion, a ſenſe of, and ſorrow for his ſin, precurſive parts of his Repentance; and God holds this method in g ving Repentance for ſundry wife and gracious ends which he hath propounded to be effected. As,
1. To ſuit them for, and engage them to ſet an eſteem on Chriſt Jeſus, and the Remiſſion of ſin in him. The whole need not the Phyſician, but the ſick, and Chriſt came not to call the righteous to repentance, but the ſinner, Mat. 9.12. The hunted beaſt fl es to his Den, and the purſued Malefactor to the hornes of the Altar, the chaſed man-killer to his City of Refuge, ſo the humbled ſinner unto Jeſus Chriſt; like Paul ſlaine with the ſenſe of ſin, and conſtrained to cry out, O wretched man that I am, who ſhall deliver me from this body of ſin? Rom 7.24, 25.it ſoon ſeeth and ſaluteth Chriſt for his Saviour, with an, I thank God through Jeſus Christ, I have gained the victory. The weary and heavy laden are the men invited to Chriſt for eaſe and refreſhment;Mat. 11.28. for indeed ſuch on…y ſeek him, and can be ſatisfied in him, and duly ſavour him; the full ſtomach of a proud Phariſee, loaths the honey-comb of Chriſt his righteouſneſſe; whil'ſt to the hungry appetite of the humbled ſinner, the bittereſt paſſions of a Saviour are exceeding ſweet; the deeper the ſenſe of miſery, the ſweeter is the ſenſe of mercy. How acceptable is the fountain of living waters to the chaſed panting heart,Deus oleum non infundit niſi in vas contritum. Bern. and the blood of Chriſt to the thirſty ſoul and conſcience ſcorched with the ſenſe of Gods wrath! the broken and the contrite heart is the only Sacrifice acceptable to God; the wounded Samaritan is the fit object of his compaſſion; a Mary Magdalene cannot but love much, when looking on her ſins, ſhe ſeeth much is forgiven.
2. To ſet them at enmity with ſin, and in due ſubmiſſion to his ſacred Will. Sin is natural to the ſons of men, and only ſmart for it will make us ſick, and willing to be rid of it: untill God bring Iſrael into affliction, they regard him not, but then they ſeek him daily, Hoſea 5.14. An unbroken ſinner is as unfit for Gods inſtruction, as an unbroken Colt for the ſaddle, or unfallowed ground for ſeed. Manaſseh his Bonds break in him the power of his ſin;… Chron. 33.12 and the ſhakings of the priſon to the heart-ake of the Jaylor, makes him pliable to divine pleaſure,Act. 16.30. What ſhall I do to be ſaved? Senſe of ſin is a principle of ſubmiſſion under affliction; Why ſhould a living man complaine for the puniſhment of his ſin? Sins revival unto remorſe of conſcience, conſtrains Pauls outcry, O wretched man that I am, who ſhall deliver me from this body of corruption! the humbled heart gives an heedy eare to divine inſtruction; They are not ſtiff-necked, but give their hand to the Lord to be led by him, 2 Chron. 30.8. and therefore God will teach the humbl… his way, Pſal. 25.9. A bruiſed heart is like ſoft waxe prepared for divine impreſſion; ſo that to the end Chriſt may be of eſteem as a Lord and Saviour, the penitent ſoul muſt on due conviction cry out, Wherewith ſhall I come before the Lord, and bow my ſelf before the High God? ſhall I come before him wit… burnt-offerings, with Calves of a year old? will the Lord be pleaſed with thouſands of Rams, or ten thouſand rivers of oyle? ſhall I give my fi…ſt-born for my tranſgreſſion, or the fruit of my body for the ſin of my ſoul? Micah 6.6, 7. And to the end we may be ſet againſt ſin, it muſt ſting the conſcience, and ſo work us into a willingneſſe to do or ſuffer the Will of God, making us with earneſtneſſe and reſolution, cry when pricked at the heart, What ſhall we do to be ſaved? ſo that a ſight of, and ſorrow for ſin as committed againſt God, are parts of, and eſſential to true repentance; only before I paſſe from this Concluſion, let it be noted, that they are precurſive acts: Repentance cannot be conſtituted without them; but they are precurſive, ſuch as alwayes go before; ſometimes, yea, too often (at leaſt in ſhew and appearance) without true Repentance. Judas is convinced of, and caſt down for ſin unto utter deſpaire, crying out, I have ſinned in betraying innocent blood. And Ahab may humble himſelf in all external expreſſions, and many internal operations of the ſoul, and yet never be turned unto the Lord. We may not indeed deny that humiliation, eſpecially in the external acts and expreſſions goeth many times without converſion and compleated repentance, and ſo we muſt needs conclude, Conviction is not true grace, or an eſtate of ſaving holineſſe; but that ſad complaints of guilt may paſſe from Reprobates and damned ſoules; yet we muſt remember, Repentance or converſion never goeth without humiliation, ſight of, and ſorrow for ſinne. In the order of nature men muſt be convinced of, and confounded for the evil from which they are converted; we cannot hate and avoid the evil we do not know, and know to afflict us; and the order of Scripture doth alwayes call to a communing with our hearts, that we may ſtand in awe, and not ſin; Pſal. 4.5. a ſearching and trying our wayes, before we turn unto the Lord; the Law muſt do its work, as a Schoolmaſter, to every ſoule that is brought to Chriſt; and the Goſpe… ever ſends the prick into the h art of ſuch as repent unto remiſſion of ſin, Acts 2.37, 38. and the ſpirit of bondage, before the ſpirit of Adoption, of power, love, and a ſound minde, Rom. 8.15. Preaching Repentance is the opening the blind eye, and the bringing the Prodigal into his right minde, that in the ſenſe of his ſad eſtate, he may go unto his father and ſeek mercy. The work of the Word, is to make them ſinners of ſenſe, that ſhall come to Chriſt for cure, to cast down all proud imaginations, and every high thought which exalteth it ſelf, and ſo to bring into obedi…nce to Chriſt, 2 Cor. 10.5. to affect men with guilt and danger, that they may with fervency cry, What ſhall we do to be ſaved? to convince that the iſſues of death, will be the end of the way in which they now walk, that they may flee with deſire, and returne without delay. In a word, to affect the heart with the high tranſgreſſions of Gods holy Law, the diſobedience of a gracious Father, and offence done to infiniteneſſe, that the ſoule may down on its knees, proſtrate it ſelf at the foot-ſtoole of mercy, fly to Jeſus Chriſt as its Redeemer, Surety, and alone ſatisfaction, and ſo ſue out its pardon by a ſerious return to God; and theſe are as it were, the pangs of the New Birth, natural, and neceſſary, though ſometimes abortive and miſcarrying; the firſt part of ſincere repentance, though not alwayes ſucceſſeful to perfect and compleat it; for although we muſt not call the convinced conſcience a Goſpel-Convert, yet the Convert is alwayes convinced; ſenſe of, and ſorrow for ſin, is no infallible ſign of ſaving grace; yet ſaving grace and ſincere repentance, is never wrought without a ſight of, and ſorrow for ſin as committed againſt God; for this is the precurſive act of true repentance; and whenever God will ſeale up under impenitency, he ſtops the paſſage and poſſibility of humility, making the eare heavy, and the eye dim, and the heart hard, leſt they ſhould ſee with their eyes, hear with their eares, and be of humbled hearts, and ſo be converted, Mat. 13.15. And ſo much for the third Concluſion; but again, in the nature of repentance we muſt Note,
Concluſion. 4 Turning from all ſin to God, is the formality of true repentance. Sincere converſion is the ſumma totale, and ratio formalis of a Goſpel-penitent; Remorſe for ſin without a returne from ſin, will afford you no comfort; ſin is an averſion from God; and repentance a converſion to God; the common call of ſinners unto repentance, is to turn, and return to G d, Iſa. 44.22, 55, 7. Jer. 4.1, 18, 11. and many other places; whenever repentance is promiſed or predicated, and ſpoken of in Scripture, it is ordinary by this terme, of turning, and returning to the Lord, Iſa. 19.22. Iſa. 59.20. and that not only in the Old, but alſo in the New Teſtament, 1 Pet. 2.25. We were like ſheep that were going aſtray, but are now returned unto the Shepherd and Biſhop of our ſoules. Every ſinner is towards God, like Hagar reſiſting the Will, and then running from the preſence of her Miſtreſſe, untill by the Angel of the Covenant, called to repentance, and cauſed to return by weeping-croſſe, and ſubmit under his hand. Like Travellers we are out of the way, and running upon our ruine, and had need to call one on another, Come, and let us return to our God, Hoſ. 6.1. Like the Prodigal we are out of our wits, untill by a ſpirit of repentance we recover our ſound mind, and return to our Father, from whom we have madly run away, ſo that the very formality of repentance, is returning. All Judas conviction and confeſſion, nay, contrition and condemnation will not conſtitute a Goſpel-penitent for want of converſion. Repentance when it is true and ſaving, makes the ſinner ſadly ſmite on his thigh, and ſay, What have I done? and ſpeedily to face about and ſay, I will do ſo no more; the Goſpel-penitent is a poſitive Changeling, no more the ſame he was, Old things are done away, all things are become new; he is really and throughly changed; not in his ſubſtance, as the Familiſts fondly fancy; nor in quantity, meaſure, and degree, as common Chriſtians too commonly dreame, but in quality, nature, frame, and diſpoſition; the ſoul and body in regard of their eſſence, powers, faculties, proper and natural actions, remaine the ſame after that they were before repentance; ſorrow, fear, joy, love, deſire, natural paſſions and affections, are indeed altered, not annihilated, reſtrained, nay, regulated, not ruined; but the whole man is in reſpect of property, bent and diſpoſition no more the ſame, but a very Changeling, that it may be ſaid of them as of Oneſimus in time paſt, unprofitable, but now profitable, Philem. 11. Or as of the Corinthians, they were Thieves, Fornicators, Idolaters, Adulterers, Effeminate, Covetous, Drunkards, Revilers, Extortioners, What not; but they are waſhed, they are cleanſed, they are ſanctified; the very beſt of men before the grace of God their Saviour appear, by the working of Repentance, and renewing of the Holy Ghoſt, are as the Apoſtles themſelves were, Fooliſh, Diſobedient, Deceived, ſerving divers luſts and pleaſures, rebellious to Gods holy will, running from his gracious preſence, and continually going aſtray; but when by the grace of Repentance they ſee, and are ſadned for their aberrations, and ſinful courſe, they ſpeedily return from all ſin to God; ſo that turning is their general act and buſineſſe, and it conſiſts of two parts anſwerable to the terms about which it is converſant, and they are,
Receſſion from ſin.
Reverſion to God.
Or as the Prophet (in the Name of the Lord) phraſeth it, a ceaſing to do evil, and learning to do well, Iſa. 1.16. Or the wicked mans forſaking his evil way, and the unright…ous man his thoughts, and returning to the Lord, Iſa. 55.7. Or as the Apoſtle James, a cleanſing your hands you ſinners, and purging your hearts you double-minded; and drawing nigh unto the Lord, James 4.8. The work of Regeneration doth conſiſt in putting off the Old, and putting on the New man. It is not being conformed to the World, or faſhioned ac…ording to the luſt of ignorance; but being transformed by the renewing of our minde, to be holy as God is holy, Rom. 12.2. 1 Pet. 1.14, 15.
Firſt part of converſion.So that the firſt part of Converſion is a Receſſion from all ſin; which the Pſalmiſt calleth, a departing from iniquity, Pſal. 34.14, 37.27. as the original word will bear it,foreign a ſubſtracting from ſin, that the number and increaſe of it may be ſmall, and at the length amount to juſt nothing;foreign. and as the Prophet Iſaiah, a ceaſing from evil; as the Septuagint rendreth it, a reſting, and being quiet from the practice of iniquity, ſo in Iſa. 1.16. and at after a forſaking of his evil ways, utterly deſerting and relinquiſhing ſin, Iſa. 55.7. this is that which the Apoſtle calleth a caſting off, flinging from us with deteſtation, and anger the works of darkneſs, Rom. 13.12. ſo as never more to have f…llowſhip with the unfruitful works of darkneſſe, but rather reprove them, Epheſ. 5.8. Nay, it is an Apoſtaſie from ſin to break League with, and violate all thoſe bonds in which we ſtand bound to profaneſſe; and with rage and reſolution rebel againſt the Soveraignty of ſin which it hath exerciſed over us; if we will call on the Name of the Lord, and become his Subjects, we muſt recede, rebel againſt ſin, bid open defiance, and proclaime open war againſt it, notwithſtanding all thoſe engagements that lie upon us;foreign. let him depart ſaith our Tranſlation, in the Original, Apoſtatize from unrighteouſneſſe, 2 Tim. 2.19. Sin hath an intereſt in, and engagement upon men, by nature they are obliged to follow it, and the whole man is too much devoted to purſue and obey the dictates of luſt; but Repentance diſchargeth all, and turneth the whole man into an eſtrangedneſſe to, nay, enmity againſt ſin; ſo that both ſoul and body in faculties and members do withdraw from ſin, the thoughts are now no more engaged to contrive and deviſe iniquity, nor the heart to embrace it, or hands to act it; the members of the body are no longer yielded to be the inſtruments of unrighteouſneſſe; but the contrary is now effected by Repentance. In a word, the penitent ſoul recedes and turns from all ſin. Firſt, By the apprehenſion of his minde, ſeeing ſin and its ſinfulneſſe, he diſcerns the contrariety of it to the Image of God, by the Law, which is by the Spirit of Repentance engraven on his heart; he now knows ſin, which he never knew before; he diſcovereth abundance of evil, in what he deemed exceeding good; he now ſeeth he ſinned to the damnation of his ſoul, in what he thought to have been good ſervice to God; he is now freed from error, and readily diſowns, and damneth as deſperately wicked what he ſometimes allowed and argued for as eminently good; with Jobs proud friends, when penitent, ſeeth he hath need of Gods pardon, and Jobs prayer for the very things he ſpake for God; and like phariſaical Paul, ſeeth horrid unrighteouſneſſe in all his ſelf-righteouſneſſe of which he had vaunted; ſo that ſin ſhall no more impoſe on his judgment, but he will try all its dictates, and diſcover the falſehood that is therein. Secondly, By the alteration of his will and affections; that he ſhall not more diſallow, than deteſt the ſinfulneſſe of ſin; he no ſooner ſeeth his iniquity, but he loatheth himſelf becauſe of his abominations; ſin was never ſo much the object of his affections, as now it is the object of his paſſions; what he before loved, deſired, delighted in, he now by Repentance hateth, feareth, envieth with David, he hateth every falſe way, and the very workers of iniquity; if he be ſurpriſed by the difficulty of his eſtate, or diſtemper of his minde, with an act of ſin, he loatheth himſelf becauſe of it, and with Paul profeſſeth, I do the things that I would not do; the very exiſtency of ſin in him, is his intolerable burden, Oh wretched man that I am, who ſhall deliver me from this body of corruption, is his outcry? death is deſired, becauſe he would ſin no more; he would rather be redeemed from his vain converſation, than from wrath to come; penitent An…elme had rather bein hell without, than in heaven with his iniquity, and therefore he yet recedes. Thirdly, Into an abstinence from, nay, actual reſiſtance of ſin; he puts away the evil of his doings, forſakes his way, abſtains from the appearances of evil; he is now aſhamed of what he hath ſometimes acted with eagerneſſe; he now preacheth the Goſpel he ſometime deſtroyed; and bleſſeth the name he blaſphemed; he is not only reſtrained himſelf, but he labours to reclaime others from iniquity; nay, not only is his hand with-held from ſin, but his heart is ſet againſt it; his ſtudy is to mortifie his earthly members, and his reſolution that ſin ſhall not raigne in his mor…al body, that he ſhould obey it in the luſt thereof; he is careful to avoid all occaſions and inducements unto evil, he feareth to make proviſion for the fleſh, to fulfill the luſt thereof; his hearty prayer is, that he may not fall into temptation, but be delivered from evil; he reſiſteth all ſinful aſſaults, ſtriveth against ſin unto very blood; his righteous ſoul is grieved for the ſins of others; all his complaint under ſorrows is againſt ſin; his care is to be rid of ſin, his fear of falling into ſin.
So that the Goſpel-penitent maketh a perfect receſſion from ſin, all ſin, ſin in its kinde, not in its species or degree; not only this and that ſin, but ſin which is contrary to Gods Law and Image, be it ſin ſmall or great, natural, and near allied unto him, it is his care to keep himſelf from his own iniquity; the ſin of his complexion, calling, conſtitution, or condition; he will not indulge his right eye, or right hand in oppoſition to Gods holineſſe: No pleaſure, profit or honour ſhall willingly hi…e him to the leaſt iniquity; the penitent eye judgeth ſin by its complexion, not its compoſition; by its colour, not by its weight; he determines of it, not by compariſon with it ſelf, but its non-conformity to Gods Law; ſo that if you ſay of any thing there is ſin in it, you have ſaid enough to ſet the Goſpel penitent againſt it; for he is turned from all evil; yet take along with you this cautionary Note, that you run not into ſinful deſpaire and deſpondency, in obſerving your penitent Receſſion from ſinne. (viz.)
Sins exiſtency, and ſometimes prevalency, Caution.is conſiſtent with a penitent receſſion, and turning from it. Sin may remain, though it doth not raigne in a gracious ſoul. Who is there that lives, and ſins n…t: If we ſay ſin is not in us, we are lyars, and the truth is not in us. The righteous themſelves often fall; Noah, the Preacher of Repentance to the old World, becomes the ſad pattern of impiety to the new World. Penitent Paul hath cauſe to complain, when I would do good, evil is preſent with me: Sin abides in our ſouls, whil'ſt our ſouls abide in our bodies; ſo long as we live we muſt expect to bear the burden of corruption; ſin exiſts in the beſt of Saints by way of ſuggeſtion, natural inclination, and violent inſtigation, and enforcement of evil; and ſo taking advantage of the difficulty of our eſtate, and diſtemper of our minds, it drives us ſometimes into moſt horrid actions, even Davids Adultery, or Peters denial of Chriſt; which of the Saints have not had a ſad experience hereof; nor muſt it ſeem to us ſtrange; for Repentance doth not cut down ſin at a blow; no, it is a conſtant militation, and courſe of mortification; an habit and principle of perpetual uſe, not action of an houre, o… little time, as we have Noted before; it is a receſſion from ſi… all our days, though ſin run after us; if once we be perfectly freed from ſins aſſaults, we ſhake hands with Repentance, for we need it no more; ſo that let it not be the trouble of any that ſin is in them, but let it be their comfort that it is ſhunned by them; that you fall into ſin, faile not in your ſpirits, let this be your ſupport, that you flie from, fall out with, and fight againſt ſin; the true penitent doth evidence the truth and ſtrength of his Repentance, by not admiting ſins dictates without reſi…ance; not acting ſins precepts without reluctance; when he deviſeth evil, his minnde is to ſerve the Law of God; and he approveth of that as good; he doth what he would not; the Law in his members rebels againſt the Law of his minde, and leadeth him captive; and therefore he abides not under ſins guilt or power without remorſe; if he be drawn to deny his Maſter, he goeth out, and weepeth bitterly; he is in his own eye a wretched man, whil'ſt oppreſſed with a body of corruption; nay, he retireth not into ſinful ſociety without repining; his ſoul ſoon thinks he hath dwelt too long in Meſhech, and in the Tents of Kedar; the wicked are to him an abomination; whil'ſt then any ſoul maintaineth this conflict, and ſo viſibly diſalloweth what he ſometime doth; he may ſafely ſay it is no more I, but ſin that dwelleth in me; for his ſervants you are to whom you yield your ſelves ſervants, Rom. 6.16. and comfortably conclude that as a Goſpel-penitent he turneth from all ſin; and that is the firſt part of the formality of Repentance, the ſecond naturally followeth, and that is,
Second part of converſion.Reverſion to God, a reception of God, God and God only, becomes the adequate object of Goſpel Repentance; man by ſin hath his back on God; by Repentance he faceth about; all ſin doth agree in this, that it is an averſion from God, and the cure of it by Repentance muſt be converſion to God; when God calls for true Repentance, it is with an if thou wilt return O Iſrael, return unto me; Jer. 4.1.and when Repentance is promiſed, it is promiſed that the children of Iſrael ſhall return, and ſeek the Lord their God, and David their King, and ſhall fear the Lord and his goodneſſe, Hoſea 3.5. And when they provoke one another to Repentance, it is with a come let us return unto the Lord; and when provoked by others, it is to return to the Lord their God, Hoſea 14.1. and when God calleth, and chargeth their Repentance with hypocriſie, it is with this complaint, They cryed, but nat unto me; and they returned, but not unto the moſt High, Hoſea 7.14, 16. The Goſpel penitent turneth not from ſin to ſin, as do the profane; nor from ſinful rudeneſſe to common civility, or only moral honeſty, as do the civil honeſt man; but unto piety, acts of Religion, unto God: God is the ſole object of his affection and adoration; the true penitent is proſtrate at the feet of God, as him only that pardoneth iniquity, tranſgreſſion and ſin: And pliable to the pleaſure of God, as him only that hath prerogative over him; the whole man, ſoul and body is bent for God, and purſueth communion with, and conformity to God; not only doth Repentance turn us from what is grievous and contrary to God; but unto that which is agreeable, and acceptable God, the minde returneth from the deviſing of evil, to the review of the minde, and will of God; Pſal. 1. v. 1, 2.from ſitting in the ſeat of the ſcorneful, unto meditating on the Law of God night and day, his earneſt out-cry is, Lord, Acts 9.6.what wouldeſt thou have me to do? for he is transformed in the ſpirit of his minde to prove what is the good and acceptable will of the Lord! Rom. 12.3. and full well knoweth it is life eternal to know God, 1 Pet. 2.2.and Jeſus Chriſt, and therefore having once taſted that the Lord is gracious, he as a new-born babe deſireth the ſincere milk of the Word; Gods Word is his great delight, and beautiful in his eyes are their feet that bring glad tydings from Zion. Rom. 10.15.The will and affections return from all evil, unto a reſolution, and ready acceptance of the good, and acceptable will of God; not only doth the Goſpel penitent pray, Wherein I have done amiſs do thou ſhew it me, I will do ſo no more; but alſo speak Lord, for thy ſervant heareth; for it is wholly reſolved into the will of God approving what is good, prizing every act of worſhip, and purpoſing an exact obſervance of it, ſincerely praying, Let thy will be done on earth as it is in heaven; and accounting it his meat and drink to do the will of God; his deſires and affections run out to God, and God alone, there is nothing in all the earth to be compared with God, nor any in heaven acceptable to the ſoul beſides God, Pſal. 73.25. The Lord becomes his very dread and delight; he rejoyceth in the Lord, and continually feareth before him; ſuch are his affections now towards God, that he can leave all to follow him, father, mother, ſiſters, brethren, wife, children, lands, houſes; nay, life it ſelf becomes nothing in respect of God. A Goſpel penitent ſtands convinced, that if any man love the world, the love of the Father is not in him, 1 Joh. 2.15. And if any man love any thing better than Chriſt, he is not worthy of him, Matth. 10.37. and ſo he accounteth all things droſſe and dung in compariſon of Chriſt, Phil. 3.7. The Lord is his chiefeſt among ten thouſand, his all in all; and ſo his outward man is ready in the utmoſt of endeavours to do the will of God; he is wholly reſigned to Divine pleaſure, to do or ſuffer any thing: God ſhall not enjoyne what his attempts and utmoſt induſtry ſhall not be to performe, or inflict what he ſhall not in patience and ſilent ſubmiſſion endure; Repentance is no other than the obedience of faith; 1 Pet. 1.2.the penitent Romans do obey from the heart the forme of ſound words unto them delivered; or as the Greek bears it,foreign. into which they are delivered; as in a mold which leaves its ſhape and impreſſion on that which paſſed through it, Rom. 6.17. For the ſtony heart removed, the Law of God is imprinted in the ſoul, the Spirit of Repentance maketh us walk in Gods way, Ezek. 3.26.and to do his Statutes. The command of God carrieth the truly penitent contrary to the commands of men; nay, corrupt dictates of their own ſoul. J ſeph dare not ſin againſt God for all Potiphars poſſeſſion; nor Daniel ſlack his devotion for fear of a Lyons Den; nay, it is irkſome to a penitent Peter, to be once and again provoked to obedience, as half angry, he cannot but cry out,John 21.17. Why Lord, thou knoweſt I love thee; he is ready to execute Divine preſcription againſt the utmoſt of oppoſition; he never deſireth other Apology than whether we obey God or man judge ye; for Chriſt is exalted to be Lord and King, to give Repentance, &c. Not only doth he believe, but is alſo ready to ſuffer for the ſake of Chriſt; he is contented to be at Gods carving, as unworthy any thing; under ſharpeſt ſorrows he is dumb, Pſal. 39.9.and openeth not his mouth becauſe God did it; in ſaddeſt diſaſters he complains not, becauſe he hath ſinned againſt the Lord; 2 Sam. 16.10.let Shimey curſe him, he is quiet; nay, grieved at the inſtigations of revenge, for that God hath bid Shimey curſe; in all his actions and enjoyments, he is awed by, and argueth not againſt God. However he may with Hezekiah, ſlip and fall in his life time, yet the ſupport of his ſoul at death is, Lord, Remember I have walked before thee with an upright and perfect heart, and have done that which was right in thine eyes, Iſa. 38.3. And with Paul, he may finde a Law in his members rebelling againſt the Law of his minde, yet can thank God, that with his minde he ſerves the Law of God, Rom. 7.25.
So that true Goſpel Repentance doth not only convince and caſt down, but change and convert a ſinner, ſenſe of, and ſorrow for ſin as committed againſt God, are neceſſary and eſſential parts, but not the whole, or formality of Repentance; no, that is a turning from ſin, all ſin unto God, only unt… a God; it indulgeth not the leaſt iniquity, nor taketh up ſhort of the Lord; it ſtayeth not with Jehu at the extirpation of Baal; but with Hezekiah and Joſiah, Reſt reth the Paſſeover, the worſhip of the Lord; and that is the fourth thing conſiderable in the nature of Repentance.
Concluſion. 5 The fifth and laſt concluſion is, Confeſſion of ſin, and prayer for its pardon, are constant concomitants of true Repentance. The true penitent is not only the ſinner of ſenſe, but of hope, and therefore a ſupp…iant at the Throne of Grace, proſtrate at the foot-ſtool of mercy, confeſſing ſin, and ſuing for pardon, freely accuſing, and fully condemning it ſelf before God; every penitent ſoul comes to God, like Benhadad to the King of Iſrael, wi…h an Halter about his Neck, praying, Forgive us our trespaſſes. David is no ſooner brought to Repentance by Nathan, but he is brought on his knees before the Lord, with an I hav… ſinned before the Lord, 2 Sam. 12.13. Returning Iſrael muſt take with them words, and ſay, Receive us graciouſly, take away all iniquity; Aſhur ſhall not ſave us, we will not ride upon Horſes, neither will we ſay any more to the work of our hands, ye are our gods, Hoſ. 14.3. When the Prodigal comes to himſelf, he goe…h to his father, and cryeth, I have ſinned againſt heaven, and againſt thee; I am no more worthy to be counted thy ſon; make me as one of thy hired ſervants, Luk. 15.21. Confeſſion of, and prayer for ſins pardon, are ſuch inſeparable concomitants of Repentance, that the whole work of Repentance is expreſſed by them, as if they were the formality thereof; thus when Repentance is the reſult of Gods chaſtiſements, God obſerves, if they ſhall confeſſe their iniquity, and the iniquity of their Fathers, their trespaſſe whereby they have trespaſſed againſt me, and that they have walked contrary unto me, then will I be merciful, Levit. 26.40. When Achan is called to Repentance, he is required to give glory to God, and confeſſe his iniquity, Joſh. 7.18. and ſo Iſrael is required only to acknowledge her iniquity, that ſhe hath tranſgreſſed againſt the Lord her God, and hath ſcattered her wayes to the strangers, &c. Nay, the very promiſe of pardon to the penitent, is entailed on an humble ſuppliant confeſſion of ſin; if we confeſſe our iniquity, he is merciful and gracious, ready to forgive us our ſins, 1 Joh. 1.8. So that there is no coming to God but with confeſſion of ſin, and prayer for its pardon, and indeed there is great reaſon that theſe ſhould accompany true Repentanee, becauſe confeſſion and ſupplication are;
Firſt, The vent of grief; they give eaſe and quiet to the penitent perplexed ſoul; conviction concealed, is like a burning bile, in which the ill humours in a mans body do rancour and ſwell, burn and pain the whole body, as willing to be gone, and only giveth eaſe by being lanced, open'd, and let out by confeſſion and ſupplication; guilt concealed, is like the winde confined in the bowels of the earth, making roaring ruptures and dreadful earthquakes; unconfeſt ſin is the ſpring of horror, and principle of all amazement; David found it ſo on his ſad experience, Pſal. 32.3. When I kept ſilence, my bones waxed old through my roaring all the day long, but I acknowledge mine iniquity; untill then he could find no comfort.
Secondly, The vomit of ſin, ſo Origen did uſually call confeſſion; for it is the loathſome rejection of ſin, an eaſing of the ſoul by evacuation of what burdened it; caſting up with grief and pain what we caſt off with deteſtation; confeſſion is the emptying the ſoul of ſin by expreſſion of all paſſion againſt it ſelf; accuſation and condemnation turn the heart and whole man againſt ſin; ſhame makes us ſhun evil; the penitents in the Primitive times did confeſſe their iniquities to God in the ſight of the Church, and if they again relapſed into the ſame ſin, and apoſtatized to their old courſe, were ſaid to return with the Dog to his vomit, and the Sow to her wallowing in the mire, 2 Pet. 2.22.
Thirdly, The vindication of Gods juſtice in all the afflictions by him inflicted. David acknowledgeth, and cryeth out, Againſt thee, thee onelyonly have I ſinned, and done this evil in thy ſight, that thou mayſt be juſtified when thou ſpeakeſt, and clear when thou judgeſt, Pſal. 51.3. and therefore confeſſion is ſaid to be a giving glory to God. Joſh. 7.19. Jerem. 13.16.Lam. 3.39. It quells all quarrelling paſſions againſt God, Why ſhould a living man complain? a man for the puniſhment of his ſinne. The language of a confeſſing penitent is, Thou hast puniſhed us leſſe then our Iniqui ies do deſerve, Ezra 9.13. And to us belong Confuſion of face, but to the Lord belongeth Righteouſneſſe, Daniel 9.
Fourthly, The voice in which God is well-pleaſed; God loves to ſee his people with ropes about their necks. Only acknowledge thine iniqu…ty is Gods demand; this ſoon meeteth with acceptance. I have ſinned, is no ſooner ſpoken by David, 2 Sam. 12.13.but the Lord alſo hath taken away thine iniquity is replied by the Prophet; nay,Pſal. 32.5. David can witneſſe, I but ſaid I will confeſs, and thou forgaveſt mine iniquity. God will nor ſtay his correcting hand, untill the ſtubborn heart acknowledge his iniquity; but then he will do it;Levit. 26. the compaſſions of God give an affectionate check to the ſharpeſt corrections of his children, if but moved by their confeſſion and complaint; Ephraim cannot ſooner relent under Gods hand, than he repent of his anger. I heard Ephraim bemoaning himſelf, ſaying, I was as a Bullock unaccuſtomed to the yoke, I was aſhamed, I was confounded; turn me, and I ſhall be turned, moves Gods very bowels to pity, Is not Ephraim my dear ſon? Is he not a pleaſant childe? I will ſurely have mercy upon him, Jer. 31.18, 19, 20.
We ſee then that there is much reaſon why the Goſpel-penitent muſt be a confeſſing ſuppliant; but before I paſſe this Concluſion, let me briefly propound unto you the Rules which muſt guide our Confeſſion, evidencing and accompanying our Repentance; and they are theſe.
1. Confeſſion muſt spring from Conviction, and ſpread it ſelf unto Condemnation. Soul-ſenſe of guilt unto ſighing, muſt make the tongue ſpeak of it unto ſhame; compunction of ſpirit muſt be expreſſed by ſupplication: Then ſhall you remember your own evil wayes, and your doings that were not good, and ſhall loath your ſelves; our common Tranſlation reads it, But ſhall judge your ſelves not worthy to live, as other and better Tranſlations read, for your iniquities, and your abominations, is the promiſe of the Covenant of Grace, Ezek. 36.13. Confeſſion of ſin wh ch ſprings not from ſenſible conviction, and ſpreads not to ſelf-condemnation, is an hiſtorical narration, & verbal recitation of ſin; like the curſory reading of an ordinary Inditement, no penitential confeſſion of ſin; the penitent prodigal begins with I have ſinned, and ends with I am not worthy; it is an eaſie matter for Saul to ſay I have ſin…ed, I have tranſgreſſed the Commandment of the Lord, but ſtill he ſtaves off the ſenſe of it, and not only diſputeth againſt reproof, but at length diverts his conviction by an Apology, I feared the people, and obeyed their voice, 1 Sam. 15.24. Conſcience is placed in us, the Law ſpread before us, and ſelf-ſcrutiny impoſed on us, as precurſive to our repenting confeſſions; we are required to judge our ſelves, which imports to be convinced, we deſerve to die, and ſo to put halters on our own necks.
2. God alwayes, and men ordinarily muſt be the object of our confeſſions and ſupplications. Whatever ſin is committed, God is the object of it; his holy Law is violated by it; though ſome ſins are committed againſt God immediately, and extend not unto men, as all breach of the firſt Table of the Law, and miſcarryings of acts of Religion; yet all ſins againſt men, are alſo againſt God, who is no leſſe concerned in the ſecond than the firſt Table of the Law. If David ſin againſt Bathſheba her chaſtity, or Ʋriah his life, yet he muſt confeſſe unto God, Against the have I ſinned, and wrought this wickedneſſe in thy ſight; however the treſpaſſe is againſt man, the tranſgreſſion is againſt God; the ſin which is committed againſt God, is to be only confeſſed unto God, not unto man; but the ſin which is committed againſt man, muſt be confeſſed unto God, and likewiſe unto men; to God alwayes who can pardon the eternal puniſhment; to men ordinarily, as when the Church is ſcandalized, or the particular perſon is offended and damnified; James 5.16.and in this laſt caſe, reſtitution muſt be added to our confeſſion,Luke 19. Zacheus like; where we have wronged any, we muſt make acknowledgement and reparation; and in all offences to men, when we come before God, we muſt conſider, whether our brother hath ought againſt us, Mat. 5.24.and go and be reconciled; the God that binds men to forgive till ſeventy times ſeven times, binds the offendor ſo, often to return and ſay, I have offended. Luke 17.4.The auricular confeſſion of the Papiſts, is vanity, ſuperſtition, and evil; but particular acknowledgements of ſin to God, and ſometimes to men, is duty indiſpenſable; in vain doth Saul ſay to Samuel, I have ſinned, whilſt he never ſeeks to God for the pardon.
3. Confeſſion of ſin and prayer for pardon muſt be free, and not extorted. The natural, not forced language of the penitent; the confeſſion of conſtraint, falleth equally under ſuſpicion with the unrequired accuſations of malice, both which are frequently falſe; true repentance doth convince of the ſinfulneſſe of ſin, and conſtraine the ſoule to confeſſe it with candor, ingenuity and freedome, as weary of it, as the ſtomach of nauſeous matter, that it naturally without any co-action caſts up. Confeſſion ſprings from the Saints, as Elihu his plea for God againſt Job, I am full of matter, the Spirit of the Lord conſtraineth me, ſaith he to Job, Job 32.18, 19, 20. The confeſſion of the wicked is conſtrained, and no longer doth he cry to God, than he is under the cudgel of his judgements, or on the Rack of his own conſcience; ſo Pharaoh his plagues, and Judas his anxiety may extort an I have ſinned; however the children of God muſt be ſometimes pinched and whipped into their complaints, yet their cry is natural, and confeſſions free and voluntary, a ready eccho to the leaſt reproof,Pſal. 141.5. and deſiring that the righteous may ſmite, and God ſhew them their iniquity.
4. Confeſſion and ſupplication muſt not be more free than full; not ſtraitned any more than extorted; ſin muſt be confeſt, not only in general, and in the lump, with a Lord have mercy upon us miſerable ſinners; but in its particular species and parts; as Iſrael, We have forſaken the Lord, and ſerved Baal; in Judg. 10.10. and we have to all our ſins added this evil, to ask us a King, to go about to change our Government, 1 Sam. 12.19. not only open, known, hainous, and flagitious offences, but even ſecret and particular luſts. David bewails, and confeſſeth not only his murther executed on Uriah, but his ſelf-revenge intended againſt Nabal, and the very cutting off the lap of Sauls garment; not only ſin ſimply in it ſelf, but with all its aggravations of time, place, manner, occaſion; ſinne muſt be taken up by the roots, and ſpread before God in all its branches, In iniquity was I conceived, in ſin brought forth; as well as againſt thee have I ſinned. In vaine doth Caine confeſſe his cruelty to A…el, and conceale his irreligion to God; or Judas complaine of betraying innocent bl…od, whilſt he makes no mention of his covetouſneſſe.
5. Shame and ſorrow muſt ſeize on the confeſſing ſuppliant for ſinnes pardon. Contrition of heart, and confuſion of face, muſt be the reſult of confeſſion; dayes of atonement,Lev. 23.27, 28. were dayes of ſoul-affliction, becauſe of confeſſion of ſin; Davids complaints makes him water his couch, and mingle his bred with teares; lying in the duſt, and renting of Garments, were required from ſuch as came to confeſſe iniquity; the ſpirit of repentance is a ſpirit of mourning.
6. Confeſſion muſt be made with confidence and ſupplication in hope of pardon; the true penitent is proſtrate before God as a Father, not as a Judge; men may confeſſe and be hanged, but the children of God cry with Shecaniah, We have tranſgreſſed, but yet there is hope in Iſrael concerning this thing, Ezra 10.2. they pray in faith, Father forgive us our trespaſſes; not in feare; mercy my Lord mercy. Judas's confeſſion was therefore falſe, becauſe fearful, and flying to his own deſtruction, not the innocent blood by him betrayed, that he might have been ſaved; we have ſhewed you the ſubject of repentance muſt be the believing ſinner; hopes of mercy puts halters on our necks; confidence of pardon ſeats us in Gods Chair to condemne our ſelves; the confeſſions of deſpair, are the outcries of the damned in hell.
Thus then Beloved, I have laid before you the true nature of true repentance. I well know it is a common Theme, and much Treated of, but little practiced; nay, indeed little conſidered and underſtood: How many pretenders are there among us, that may yet ponder the nature of Goſpel-repentance? which if it be well underſtood, will neither appeare to be ſo lightly come by, nor ſleightly performed, as it is deemed; we muſt know that every common repentance will not ſerve our turn unto the Remiſſion of ſin; but that repentance which Chriſt gives, is in reſpect of nature,
1. A grace ſupernatural, without the reach of mans arme or acquirement.
2. Whereby the believing ſinner apprehenſive of his own guilt and Gods grace, in and through Jeſus Chriſt;
3. Senſibly affected with, and afflicted for his ſin as committed againſt God, under conviction and contrition for all his ſin as ſin;
4. Doth return from ſin, all ſin, unto God, and God only as his all in all.
5. Freely confeſſing, and frequently begging pardon for his iniquity.
Conſider my Brethren this deſcription of Repentance you have had unfolded, and the nature of the grace diſcovered; for it will be very uſeful to you as a touchſtone of doctrine and practice; for the confutation of all falſe notions about Repentance; as that, 1. Repentance is the reſult of nature, and at mans command; we may repent when we will, as the Arminians teach; but you muſt remember its ſupernatural. 2. That pennance is a tranſient act of confeſſion and ſelf-caſtigation, as the Papiſts teach; you muſt know it is a grace or habit. 3. That repentance is before faith, and not the reſult of the Goſpel, and effect of the blood of Chriſt, as ſome Divines ſuggeſt. 4. That c…nviction, contrition, and confeſſion, are not neceſſary to repentance, as the Antinomians teach; or ſufficient repentance, as the Legaliſt and Phariſee teach; that a turning from ſin to ſin, or at least not to God and holineſſe, as the Quakers, and our ſinful age ſuggeſt, is the formality of repentance: but you may find and make it ſpecially uſeful to conviction, and diſcovery of falſe repentance, with which men are apt to take up and content themſelves; and if this which you have heard be the nature of true Repentance, then theſe are falſe Repentances, with which take heed you be not deceived.
1. Popiſh pennance, 1. Falſe repentance.which is indeed ſcrued very high by the Church of Rome, unto a detracting from the ſatisfaction of Jeſus Chriſt, and making mans own ſufferings, Partners and Peers to Chriſt his ſatisfaction; wherein it is not only Heretical, but blaſphemous; but indeed in it ſelf is very low and weak, not able to afford us the leaſt of comfort, becauſe a falſe and fained repentance, conſiſting in auricular confeſſion to the Prieſt, never inſtituted by God; and ſelf-caſtigation in a moſt cruel and violent manner, or Pilgrimages interdicted by the very light of nature, and never enjoyned by the Lord, and is different from true Repentance, in that it is meerly external on the body, not at all ſeizing on the ſoul; chaſtiſements of the outward, without any ſerious conviction or contrition of the inward man; tearing the fleſh without renting the heart; nay, and that in a way of ſuperſtition, and will-worſhip like the ſelf-cuttings, and torments of the Prieſts of Baal, 1 King. 18.27, 28.and like to finde the ſame acceptance; and a tranſient action, without any inward principle, habit, and diſpoſition; and too often under the p…rpoſe of continuing in ſinne; nay, many times making way to ſin, as the Popiſh Conſpirators in the Gun-powder Treaſon confeſſed, and did pennance for the wickedneſſe they intended; ſo that it is every way inconſiſtent to the nature of true repentance; for it hath man, not God for its object; nature, nay, luſt for its principle; action, not frame and diſpoſition, for its forme; is external in its property and intention of ſinne for its end; and ſo muſt needes be ſinful, and ſoul-damning Repentance in its quality.
2. Falſe repentance.Pagans Repentance, which is effected in men as men, without any the leaſt reſpect unto Religion; all men have a natural conſcience, and ſome remainders of the Law of God diſcovering a Deity, and directing duties of preſervation to themſelves and humane Society; by this they are checked on all miſcarriages, and groſſe exorbitancies; and not only grieved and offended at the preſent, but alſo curbed and reſtrained for the future. Thus Alexander when ſober, repents the ſlaughter of his friend Clitus, in a drunken humour, and conſults the Philoſophers as ſo many Miniſters for the pacification of his conſcience; and ſo Polemo though in his drunken fit, he came to the Schoole of Xen…crates, and heard him read of ſobriety, yet went home, and repenting his drunkenneſſe became ſober ever after; yet this is no other than a falſe repentance effected by the only power of nature, whoſe beſt things are but splendida peccata, ſhining ſins, and is meerly a reſtraint of action, no renewing of diſpoſition; it wants both principle and power to make it ſaving; this light within them without ſupernatural grace, doth but lead them a ſmoother way to hell; for at the beſt, vertue contrary to their natural vice, not God and his Will is the object of their converſion.
3. Falſe repentance.The prophane mans repentance, Pharaoh-like, repenting of good, and returning to evil; having let Iſrael go, purſueth them to bring them againe to bondage; and like the children of Iſrael, Jer. 34.12, 13, 14, &c.who let every man his ſervant go free, and then fetch them back againe. Like the repentance of Ananias and Saphira, who run as farre as others in ſelling their eſtates for the common good of the Church,Acts 5.5. but ſoon repent to the retaining ſome part, and lying to the holy Ghoſt. How many amongſt us do now repent their ſighing and ſad thoughts that their ſin hath coſt them, and the ſerious diſcharges of holy duties, faſting, praying, reading, hearing, and the like, which they have done; bewailing themſelves that ever they looked towards heaven, or left the way of hell; this is a moſt ſad and ſinful repentance, in every reſpect oppoſite to the nature of repentance, being an inverſion of the very termes; inſtead of turning from ſin to God, a turning from God to ſin; theſe mens latter end muſt needs be worſe than their beginning, becauſe having begun in the ſpirit, they end in the fleſh; and it is hapned unto them according to Proverb, The dog is returned to his vomit, and the ſow to her wallowing in the mire.
The formaliſt and legal repen…ance; theſe men are eminent,4. Falſe repentance. and exact in the external and precurſive acts of repentance; they humble themſelves before God, and confeſſe iniquity, and ſeek for pardon of ſin; rent their garments, and …ie in ſack-cloth; Ahab-like they are alarum'd by the Prophet Elijah for their ſin,1 Kings. 21.27. and therefore humble themſelves before the Lord; they are full of conviction and ſeeming contrition, but never reach unto converſion; they lament ſin, but lie in ſin; like Herod, heare John gladly, but retain their Herodias; and like Foelix, tremble to heare of righteouſneſſe, temperance, Act. 24.25, 26, 27.and judgement to come; but yet look for a bribe, and diſmiſſe Paul till ſome other time, that ſo they may quiet conſcience, and grant a truce to the Devil; thoſe like the young man in the Goſpel, are not far from the Kingdom of God, but yet fall ſhort; they never come at repentance.
The Slaves repentance, which is extorted and extenuated,5. Falſe repentance. neither free nor full; like the repentance of Saul or Pharaoh; ſo long as they are conſtrained, they confeſſe their guilt; when they can no longer hide their villany they own it, though with an endeavour to extenuate it; thus Saul by the dint of Argument, is at length driven to confeſſe to Samuel, I have ſinned; yet he that ſtaved off the Prophets reproof as long as he could, at laſt ſtifleth his conſcience, by pleading the feare of the people whom he pretended to fear and obey; and ſeeks no more than to avoid the preſent blow; Hon…ur me, ſaith he to Samu l, in the ſight of the people. So Pharaoh when under the cudgel, will confeſſe he hath ſinned, and will let Iſrael go; but Gods hand is no ſooner ſtaid, but his obduracy returns; it were well for many penitents, if they could go from a ſick bed, a priſon, an anxious conſcience to heaven; for ſo long as they are in this condition, they are in a good mood, but no longer; theſe men like flint ſtones flie in ſunder by the hammer, but ſtill retain their hardneſſe; there is in them no principle that may make them candid in confeſſion, or free in the forſaking of ſin.
6. Falſe repentance.A ſullen and ſelf-deſtructive repentance; theſe men in an angry humour, and by the anxiety of conſcience are conſtrained to repent of their miſcarriage, like Shimei his repentance for curſing David, occaſioned only by the change of Davids condition,2 Sam. 19.20. 1 King. 2.39, 40. and croſſe of his own expectation, which yet at length leads him to ſin againſt his ſoul, and break his bounds unto his own ruine; and like Judas in a dogged humour, deploring his ſin unto ſelf-deſtruction; many men turn out of ſin, becauſe it turns Wife and children out of doors, deprives them of expected preferment, diſpoſeth them into diſtreſſe and anguiſh of ſoul or body, or both; theſe men have no natural enmity to ſinne; but are like a Bowle turned out of its Biaſſe by ſome more than ordinary rub to their deſires.
Give me leave to adde one more, and that is the Quakers Repentance, 7. Falſe Repentance.not fit to be mentioned, nor worthy the leaſt refutation, it is ſo notoriouſly prophane and ridiculous, were it not too much ſucceſſeful in theſe ſad times, in which God hath given us up to a ſpirit of deluſion, ſo as that the moſt palpable of errours finde entertainment; this is the Repentance whereby men following the pretended light within them, are ſuddenly converted from extreame looſeneſſe, to extreame ſtrictneſſe of behaviour; it is to be wondred at, to ſee what a ſudden leap the lewdeſt men make by this rude ſpirit, from the moſt horrid lewdneſſe, to the moſt ſtrange, ſolitary, and ſelf-affected way of behaviour; theſe men we muſt not deny to be changed, unleſſe we will deny our ſenſes; nor own to be Gospel-penitents, unleſſe we deny our Religion, and very reaſon; for themſelves profeſſe it to be from no other principle than the light within th…m, which they ſay alſo is common to all men; and ſo is at the beſt but natural, though in them plainly viſible to be diaboli al, whilſt it carrieth not ſo far as the light of nature, but is contrary to the dictates thereof in natural and civil ſociety, darkening, nay, declaiming againſt thoſe very notes of diſtinction, which God and nature hath in all Nations made between man and man; being violent, ſudden, and precipitate by ſome abſeſſion or enthuſiaſtique impulſe as from the Devil, not by any moral ſwaſion or intellectual conviction, which is proper to a reaſonable ſoule, and therefore acts wilfully with rage and rabid expreſſions, not able, and ſo refuſing to render a reaſon of their actions or perſwaſions; but with obduracy perſiſting in their own ſelf-affected profeſſion, without the leaſt poſſibility of conviction, or capacity of diſcourſe, reducing them into a direct Bedlam temper, fit for nothing but Bedlam Diſcipline, ſo that in the very forme thereof, men of reaſon and the leaſt meaſure of Religion, muſt needs conclude their converſion Deviliſh, not Divine; yet in the effect of it, their repentance muſt needs appear not to be true Goſpel, and ſaving repentance, as being diſſonant to the nature in the very formality thereof; for however it turns them from ſin, yet not with due contrition and confeſſion, or on due conviction, not from ſin as ſin; they retain pride, railing, diſreſpect to men, are void of natural affection, deſpiſe dominion, ſpeak evil of dignities, whilſt they damne drunkenneſſe, ſwearing, and other the like abominations; but it never turnes them unto God, nay, it keeps them at an equal, nay, a greater diſtance from God, than from the Devil, from heaven than hell, whilſt they deny civility, and the common reverence children owe to Parents, Servants to Maſters, and all Inferiours to Superiours, decline God, diſown and declaime againſt holineſſe, praying, hearing Sabbath and Sacraments are to them as the vices they do deteſt; Goſpel-Miniſters and Miniſtrations, are to them an abomination; whilſt they refuſe to ſweare, they refuſe to pray; drunkenneſſe and devotion are equal in their account; if with Jehu they drive furiouſly againſt Baal and Ahab, yet they mind not to walk with God, but follow the way of Jeroboam, both for Rebellion towards men, and confuſion in the Church, ſo that they appeare farre from Goſpel-penitents.
I have done with the firſt general part conſiderable, viz. the nature of repentance, and ſhall now proceed to the ſecond, and that is,
The NECESSITY of Repentance.
Repentance in the very nature of it, which hath been explained, doth appeare uſeful and neceſſary. It is not a thing baſe and vile, to be deſpiſed, neglected, and contemned, but admirably excellent, and to be prized and purſued by every ſoul that is ſtudious of true excellency; for however proud men prophanely deem and damne it as a puling property, and puſillanimous temper of ſpirit, below a man, on every ordinary action to ſit drooping and penſive, and not dare to do as nature dictates, and good company requires; yet the children of wiſdome well pondering what hath already been ſpoken of it, cannot but ſee it ſparkle with ſuch ſplendid notes, as engage them to eſteem it, and employ themſelves in it night and day; making it their work and buſineſſe, ſaying as Tertullian, Nulli rei natus niſi poenitentiae, I am born for nothing but to repentance. For from what hath already been ſpoken, it is apparantly excellent: in its
Firſt, Nature; being a remorſe for guilt, and return from ſin; which who even among the Heathen did not eſteem; remorſe for guilt is the rejoycing of heaven; returns are the delights of God; in Luke 15.7, 10. rhe teares of ſinners is the wine of Angels, ſaith Bernard.
Secondly, Authour and Original, a grace ſupernatural grows not in natures Garden, cannot be acquired by the moſt accurate induſtry or endowments of nature; it is from heaven by the immediate operation of the holy Spirit; Chriſt himſelf is exalted to be a Prince and a Saviour, to give repentance; Shall divine works, celeſtial influences loſe their eſteem?
Thirdly, Ground and principle; …t flowes from faith, and is the reſult of hope; it is not the lamentation of deſpaire, but complaint of candor and confidence affording comfort; ſtreami g with pleaſure from the ſoule; the priviledge of the Goſpel, and Covenant of grace; it flowes from the fountaine of Divine favour.
4. Concomitants; Confeſſion and Supplication; acceſſe to God with aſſurance of acceptance. Confeſſion is the ſouls phyſick, ſaith Nazianzen; and Supplication is the Childs portion.
And indeed what is there in the Nature of Repentance, which rendreth it not deſirable by every gracious heart, or good nature? ſo that to men that ſeek excellent endowments, and are for high and honourable atchievements, I muſt ſay, Repent, Repen…: This is Alexanders honour, this is the only ornament of nature; the way to higheſt preferment, is to be humbled under the hand of God.
But not only is it in it ſelf excellent, and to be eſteemed by ſuch as can, and do obtain it, but alſo neceſſary; not of indifferency, but of abſolute and indiſpenſable neceſſity; men may not chooſe whether or no they will repent, but muſt do it with all care and diligence, with all ſpeed and alacrity; and amongſt the many Demonſtrations which might be urged, I ſhall enforce the neceſſity of Repentance from theſe two grounds.
1. The Anticipation, and removal of Gods wrath and judgments.
2. The Anſwer unto the call of the Goſpel.
Firſt, Then Repentance is neceſſary to anticipate, and remove the wrath and judgments of God. Repentance is the only fence to be made againſt feared judgments; there is no way to appeaſe Divine fury, but by Repentance; judgments threatned may be thus diverted and prevented, and evil inflicted may be thus removed; the Lord threatens before he ſtriketh, that the fear of approaching evil might force men to Repentance; thus God ſent Jonah to cry to Nineveh, Yet forty days, and Nineveh ſhall be deſtroyed; and ſo the Lord ſent his Prophets, Riſing up early, and ſending them to Judah, and to Samaria. The threatnings of God are but Summons unto Repentance, that his hand might be ſtayed; and therefore every threat doth either expreſſe or imply a promiſe of eſcape on the condition of Repentance, and an aſſurance is given by the Lord that Repentance ſhall appeaſe his anger, and anticipate the denounced judgments. Behold, at what time I ſhall speak against a Nation or Kingdome, if that Nation againſt whom I have pronounced, ſhall turn from their evil, I will repent of the evil I thought to do unto it, Jerem. 18.8. Accordingly Gods hand is ſtayed by the but-ſeeming Repentance of men; Ahabs formal Repentance procureth a reprieve of the judgment, though not a remiſſion of ſin; becauſe Ahab humbleth himſelf before me, I will not bring the evil in his days, ſaith th… Lord to the Prophet, 1 Kings 21.29. And ſo Nineveh repenting at the preaching of Jonah were ſpared, Jonah 3.10. God ſaw that they repented, and turned from their evil way, and God repented of the evil that he ſaid he would do unto them, and he did it not. Impenitency is the enforcement of Divine plagues; for all denunciations run with an unleſſe ye repent, ye ſhall likewiſe periſh. Repentance is the main errand of Gods judgments, and if it will be effected by reproof and threatning, God will never handle the rod, or inflict evil; the judgments of God thunder not over Jeruſalem, untill they mocked the meſſengers of God, deſpiſed his Word, and miſuſed his Prophets; and then the wrath of the Lord was kindled, and aroſe against his people untill there was no remedy, 2 Chron. 36.16. God is ſo ſolicitous of Repentance, that like the Lord of the Vineyard, he ſends his ſervants one after another to the rebellious husbandmen, and at length his Son, whom he expects they ſhould reverence, to call them to Repentance, before he come with force and armes to ſubdue them, Mat. 21.36, 37, 38, 39, 40. Gods judgments are never inflicted, untill mens impenitency be upbraided; he always begins his corrections with an how often would I have gathered you, Mat. 23.37.and ye would not; and aggravates the affliction with a thy deſtruction is of thy ſelf; and enforceth his utter rejection with an Oh that thou hadct known, Luke 19.42.at least in this thy day, the things which concern thy peace! but now they are hid from thine eyes; he drowns not the old world without the warnings of an hundred and twenty years; he damned not the ſouls which are now in Priſon, untill by Noah the Preacher of Righteouſneſſe, he had called them to Repentance, and ſealed them up under diſobedience. We are now the Subjects of ſin, and that ſtirs up Gods wrath; if we will eſcape that, we muſt return from this; Sin kindleth, and Repentance quencheth Gods fury. Man is not bound to pardon and pretermit an offence, but on Repentance of the offender; neither Nature nor Scripture doth require it; how much leſſe is the Lord thereunto obliged; therefore agree with thine adverſary quick…y, whil'st th u art in the way with him, leſt he bring thee before the Judge, and the Judge deliver thee over to the Jaylor, and thou be caſt into Priſon. How many plagues are there impending over our Nation, Families, Perſons? how high are the provocations of our ſins? have we any heart to eſcape evil, and fear of the judgments impending, deſerved, and ready to fall on our heads? Let us humble our ſelves under Gods hand; let the Nation repent, every Family repent, and every particular ſoul repent; for Repentance is our onelyonly remedy of abſolute neceſſity to divert the denounced judgments, and anticipate impending plagues.
Repentance is not only a means to prevent judgments threatned, but to remove them when inflicted. Impenitency kindles Gods fury, but obduracy maketh it flame. Impenitency pulls the judgments of God on us, but obduracy ſealeth us under them to our ruine; it is the very heighth of obduracy not to repent under the Rod; they that fear not, yet cannot but relent when they feel the ſmart of Gods anger; the proudeſt Pharaoh that can out-face a threat with a What is the Lord that I ſhould let Iſrael go, is yet apt to cry under his plagues poured out, I have ſinned againſt the Lord. Gods wrath is never ſo ſevere, or his hand ſo ſmarting, but it will be ſtayed by ſincere Repentance; but never without it; Repentance is the errand of his Rod, as well as of his reproof; where this prevaileth not, that muſt walk; I will go and return unto my place; Hoſea 5.15.for in their affliction they will ſeek me early. The leaſt remorſe of a repenting Ephraim moves God to pity and Repentance, and ſtayeth his correcting hand; but ſtubbornneſſe in ſin muſt meet with bitterneſſe and ſeverity in God; when God takes ſtubborn hearts to task, he addes to the number and nature of his chaſtiſements, untill their ſturdy ſtomacks are taken down. He walks contrary unto them that walk contrary unto him, Lev. 4.26.and comes on them with ſeven times more plagues, untill the uncircumciſed heart be humbled, and they confeſſe their iniquities; this God will effect, or he will break in pieces; none muſt ſtrive againſt him, and proſper; they that are hardened under his hands, he handleth to their utter ruine; Repentance is the natural genuine reſult of the Rod; of heart-rending plagues; it is a note of the higheſt impiety to perſiſt in ſin under puniſhment; of all the Kings of Iſrael, Ahaz is marked with this brand of incorrigibleneſſe: This is that King Ahaz, who in his diſtreſſe did trespaſs yet more againſt the Lord, 2 Chron. 28.22. Where there is any ingenuity, there will be a repenting under the Rod by them that reſiſted the Word. It is the ordinary note of moſt obſtinate Iſrael, when he ſlew them, then they ſought him, Pſal. 78.34. Though they were not good any longer than whil'ſt they were beaten; yet they were indeed exceeding bad, when they reſiſted correction; the worſt tale that ever was told againſt Gods children, is that by the Prophet Jeremy, Thou hast stricken them, and they have not grieved; Thou hast conſumed them, but they have refuſed to receive correction, and have made their faces harder than a Rock, they have refuſed to return, Jerem. 5.3. Well may the Prophet conclude, They are poor and fooliſh, and know not the Lord, o… the judgment of their God, ver. 4. For even iron and ſteel is ſoft whil'ſt in the fire; and impenitency under the Rod expoſeth unto inevitable ruine; they are reprobate from Gods favour who repent not in the time of his fury; the ſaddeſt ſymptom of diſpleaſure, is to hear God determine, You ſhall be ſmitten no more, Iſa. 1.5.for ye will revolt ſtill more and more. God ſealeth up to everlaſting vengeance by a ſpirit of impenitency, My people would not hearken to my voice, and Iſrael would none of me; ſo I gave them up to their own hearts luſts, and they walked in their own cuonſels, Pſal. 81.11, 12. The proud Pharaoh that is not melted by, and repents not under Gods many judgments, is raiſed for this very purpoſe, that God might ſhew his power, and make known his minde unto the ends of the earth by their certain and ſevere deſtruction. Rom. 9.Whil'ſt then the ſons of men are by nature the children of wrath, ſubjects of ſin, and liable to ſorrows, obnoxious to Gods chaſtiſing hand, and land-deſtroying judgments, provoking Divine diſpleaſure, and Repentance the only means to divert or remove the ſame, muſt they not call one upon another? Come let us return unto the Lord; though he have wounded, he will heal us, Hoſ. 6.1, 2, 3. And for us in this Land and Nation, Are we not the ſubjects of ſin, and moſt horrid, God-provoking ſins which God cannot but puniſh! pride and perfidiouſneſſe, profaneſſe and perjury, blaſphemy, and baſe contempt of his Ordinances, and what not! iniquity unto the very deſpiſing the Word of the Lord, and mocking his Meſſengers, that his wrath could no longer forbear, but hath made us the ſubjects of ſhame and ſorrow. The furious footſteps of an angry God are to be found among us; God hath ſmitten us with peſt…lence, after the manner of Egypt, our young men have been ſlain with the edge of the Sword, and yet his wrath is not turned away. Our Fou…dations are removed, Laws violated, and Liberties invaded; his Name and Truth blaſphemed, his Church laid waſte, and his People ſadly ſubjected to a ſpirit of deluſion: And what Confuſions, Commotions, ſad becauſe ſinful Revolutions compaſſe us about, making us a ſhame among the Nations, and a burden to our ſelves: And yet his wrath is not turned away, but his anger is ſtretched out ſtill, becauſe we have not returned unto the Lord. How many, and heavy judgments hang over our heads? threatning the extirpation of the Church, eradication of the Goſpel, and deſolation of our Nations: And what is our remedy to remove what we feel, or prevent what we fear? is it not Repentance? is not this ENGLANDS Unum Neceſsarium, One thing neceſſary? Should not all the Miniſters of God cry, Repent ENGLAND, Repent, Repent? Muſt not all conclude in this reſpect, Repentance is a grace of abſolute neceſſity; but
Secondly, Repentance is neceſſary to anſwer the call of the Goſpel. We are called Chriſtians, and do profeſſe ſubjection to the Goſpel of Jeſus Chriſt; our care muſt be in all things to walk as becometh the Gospel. Hippocrates took an oath of his followers,Phil. 1.27. to keep their profeſſion unſtained, and their lives unblameable: Sure I am, that in our Baptiſme we are dedicated, and engaged to yield obedience to the Goſpel, and ſhew forth its holineſſe and power by due acts of Repentance, renouncing the fleſh, the world, and the Divel; for indeed Repentance is the great duty impoſed by the Goſpel; and all ſuch as will conform unto the commands of the Goſpel muſt repent. Acts 17.30. Now God commandeth all men everywhere to repent. The light of Nature, and of the Law, did direct men unto Repentance; but the light of the Goſpel, is a loud call unto all men to repent; times of paſt ignorance, were times of Divine Indulgence; but theſe Goſpel-days are ſeaſons of imperious injunction; God now c…mmandeth all men; not pity or patience muſt now be expected without ſerious pennance; there are many things conſiderable in the Goſpel, whereby it calls to Repentance, which doth evidence the indiſpenſable neceſſity thereof, and binds all men to anſwer; viz.
1. The poſitive duty directed in, and required by the Gospel, is Repentance. This is the main matter preſcribed in it, and preached by it; John the Baptiſt, the harbinger of the Meſſiah, and firſt publiſher of the Goſpel, came preaching Repentance; and therefore his whole Doctrine and Adminiſtration, is called the Baptiſme of Repentance, Mark 1.4. And the Lord Jeſus, the great Prophet and Apoſtle of the Goſpel, made his firſt appearance in the world, at the impriſonment of John, preaching Repentance, for that th… Kingdome of God was at hand; and the great diſreſpect he chargeth on the Jews, was, that they repented not, either at the preach…ng of John, or himſelf, though both differently adminiſtred; to anticipate their caption; ſo that the great work of both appeareth to have been to bring men to Repentance. The firſt Sermon that ever Peter preached after Chriſt his Aſcenſion, was to perſwade Repentance; this was, and is the matter of all Preaching, and the main end of all Miniſtry; for the ſole errand of the Goſpel, is to open the blinde eyes, Acts 26.18.to turn men from darkneſſe to light, and from the power of Satan unto God; and hence Repentance from dead works is reckoned as one of the firſt, and foundation principles of the Goſpel, Hebr. 6.1. And certainly principles are poſitively neceſſary, undeniable, and indiſpenſable truths; Contra principia negantem non eſt disputandum; he is to be declined as mad that denieth principles; ſo that Repentance is the firſt, chief, and main leſſon taught by the Goſpel, and its call thereunto then muſt needs be great.
2. The prime priviledge of the Gospel is Repentance. This is the royal gift of our Redeemer Jeſus Chriſt; he is exalted and made a Prince, and a Saviour to give Repentance; the prime grace conveyed unto us by the Covenant of grace contained in the Goſpel, is Re entance; he taking away the ſt…ny heart, and giving us hearts of fleſh, making us to ſee the evil of our ways and doings: The great Errand for which the Goſpel is ſe…t into the world, is Repentance; they that receive the Goſpel and not Repentance by it, ſhall be upbraided as were Bethſaida, Matth. 11.Chorazin, and Capernaum, as unworthy ſo high a favour; nay, they ſhall have their torments aggravated by the enjoyment, but non-improvement of ſo high a favour. It ſhall be more tolerable for Tyre and Sidon, Sodom and Gomorrah; they never enjoyed a Goſpel to call to Repentance; this is the end of all the promiſes of God; to make us partakers of the Divine nature, eſcaping the corruptions that ar… in the world through luſt, 2 Pet. 7.4. The propoſals of glory and happineſſe, are the principles of purity and holineſſe; we have theſe great and precious promiſes, that we may cleanſe our ſelves from all filthineſſe of fleſh and spirit, and perfect holineſſe in the fear of God. 2 Cor. 7.1.The whole work of the Goſpel is to carry on, and compleat Repentance, this is the profit to be reaped by every Ordinance; the Word preached, perſwades Repentance; th… Sacraments received, ſtir up and ſeal Repentance; the communion of the Saints carrieth on the work of Repentance, Exhorting one another daily, leſt any be hardened by the deceitfulneſs of ſin, Hebr. 3.13. The Goſpel is the great Charter of our priviledges purchaſed by Jeſus Chriſt, and they all run into this, Repentance; this is the benefit by Chriſts death, Reſurrection and Aſcenſion; this is the fruit of the Spirit of Adoption,Zech. 12.10. it is a Spirit of prayer and mourning over him whom we have pierced; in brief, Repentance is the contract of the Covenant of Grace; the Law cannot give it, and the light of nature cannot give it; only the Goſpel can effect it; the Covenant of Grace confers on us, an acceſſe to, and communion with God; as our God, not as we are innocent; for we are guilty of the breach of the firſt Covenant; but as we are penitent, ſorrowful for, and turned from the evil of our ways; ſo that in this reſpect we muſt needs conclude Repentance is a grace of great neceſſity; we reap no benefit, enjoy no priviledge of the Goſpel but by Repentance; the myſtery of Redemption, Chriſts Incarnation, Death, Reſurrection, Aſcenſion and Exaltation, and all the Miniſtrations of the Goſpel, are in vain to the impenitent.
3. Moſt pregnant Arguments perſwading to Repentance, are propoſed in and by the Goſpel; this is light ſo powerfully convincing, that all others which paſt before it, is but darkneſſe in compariſon of it; whether it be the light of nature, making known ſin as it is specifical and particular, contrary to certain ſtanding dictates; not in its contrariety to the image and holineſſe of God; and that without any clear and certain way of eſcape, and Repentance; or the light of the Law, which layeth men under full, plain, and clear conviction, even unto ſelf-condemnation, but coucheth the pardon and poſſiibility of Redemption, under ſuch dark figures and expreſſions, that with much difficulty it may direct and provoke Repentance; but in the Goſpel, the Sun of r ghteouſneſſe ſhines brightly unto conviction, and ſelf-condemnation, nay, unto ſpeedy and chearful converſion. There is no Argument in Nature, or in the Law to enforce Repentance, but it is urged in the Goſpel; I, and much more: doth Nature ſtir up Repentance by ſins inconveniency to mans ſtate, or the Law by ſins incongruity to the holy, juſt, and good command of God; the Goſpel doth the ſame; nay, and further addeth its inconſistency with that eſtate int… which we are reſolved by the Redemption of Jeſus Chriſt; and ſo it preſenteth us with two moſt pregnant, Powerfully Convinc ng, and Perſwaſive Arguments unto Repentance; ſuch which no Profeſſed Religion in the World (it ſelf excepted) doth propound, and they are theſe:
1. The death of Jeſus Christ.
2. The day of Judgment.
The firſt Argument propounded in the Goſpel to perſwade Repentance, is, The death of the Lord Jeſus Chriſt; This is an Argument potent in operation to every true believer; faith doth no ſooner touch the hem of its garment, but it cureth; like the bones of Eliſha, quickens the dead man that is but let down into this Grave; and pregnant in perſwaſion to every rational ſoul that is but candid, and ingenuous. It is ſtoried of Antonius the Senator of Rome, that he intending to provoke the people to r… venge the death of Caeſar ſlain at the Senate by Brutus and Caſſius, brought out his bloody Robe, and cryed out, Here is the bloody Robe of your Quondam Emperour. Thus the Goſpel preſents to our faith a crucified Chriſt, and ſlain Saviour, ſlain for, and by our ſins, that we may look on him whom we have pi…rced, and mourn over him; that we may ſee him whom our luſts have ſlain, and be revenged on them by Repentance. The contemplations of a crucified Chriſt, cannot but conſtrain Repentance. Mount Calvary is a place of heart-melting to every ingenuous ſoul that makes it his walk; for that it preſents unto his obſervation a man; nay, more than a man, a God under the moſt grievous ſufferings, not for his own, but the ſins of others, expoſed unto that ſad eſtate, not by any conſtraint or neceſſity, but his own choice, pity and compaſſion, in whom we reads theſe three heart-moving, Repentance-provoking conſiderations: (viz.)
1. The great ſeverity of offended juſtice, and fury provoked by his iniquity. Here he ſeeth the vileneſſe of his ſin, and fierceneſſe of Gods anger, who would not, nay, in juſtice could not ſpare man without ſatisfaction; he had ſaid it, and now ſeeth it executed: In the day thou eateſt thereof, thou ſhalt dye the death. Here is furious juſtice which falls fearfully on a Surety, a Mediator; and fierce fury that favours not a Son, an only begott n Son. Surely ſin is hainous, greatly provoking to God, that his diſpleaſure thus rageth. It is ſure a fearful thing to fall into the hands of the living God, who makes the Son of his love thus roare out, My God, my God, why haſt thou forſaken me? Oh Impiety, horrid Impiety, that cannot be expiated by any thing, but the very heart-blood of God! O fury! fearful fury! that forſakes a Son, (only) become a Surety for ſinners; what penſive thoughts muſt needs ariſe in the ſerious obſerver of this ſad ſpectacle, eſpecially when he proceeds to the next conſideration, which is this:
2. Great love and pity of a Saviour; who willingly endureth theſe ſad ſufferings out of choice, not conſtraint, for the ſins of others, not of himſelf. Oh unconceivable love, ineffable pity, that we ſinned, and he thus ſuffered! he left glory, to be expoſed to ſhame; he undertakes an Atonement and Reconciliation between God and man, and endure h infinite fury to effect it; no guile was ever found in his mouth, whoſe ſoul undergoeth this grief; the debt was ours, and he payeth the utmoſt Mite for us. All we went aſtray, and on him was laid the puniſhment of us all; Iſa. 53.3, 4.he is wounded for our tranſgreſſions, and bruiſed for our ſins; and that whil'ſt we were ſinners, that ſlighted and rejected him. Greater love can no man ſhew than to dye for his friend; but behold here is matchleſſe love! whil'ſt we were yet enemies, Chriſt gave himſelf for us. Theſe Torments we muſt have endured to Eternity, if they had not been inflicted on him.
3. We here ſee the gracious acceptance we have with God; the great liberty of acceſſe to God, which is to us afforded; the wrath of God thus poured forth on his Son, is pacified towards ſinners; and the Covenant of Works being thus accompliſhed, is aboliſhed; and man that was at diſtance from God, draweth nigh unto him; for this crucified Chriſt was thus lifted up, that he might draw all men unto himſelf; and is exalted, to give remiſſi…n of ſin, and Repentance; and to conſecrate us unto himſelf, a peculiar people. Theſe Leſſons, and every of them are written in ſuch legible Characters in the death of Jeſus Chriſt, that he that runs may read them; and each of them are pathetical perſwaſions to Repentance; whil'ſt they are read by any ſeriouſly obſervant ſoul, they reflect theſe ſerious and penſive thoughts! How vile is mine iniquity that hath provoked ſo great ſeverity, and exp ſed my Surety to ſo much miſery? how great peril was my ſoul in, which is r…deem d by ſo great a price? how dangerous thoſe wounds, which are only cured by the death of the Chyrurgion? how diſſonant to holineſſe, and daring to juſtice is that ſin, which but imputed, expoſed the only begotten Son of God to be deſerted by his Father? how fierce that fury, which could not be appeaſed without ſuffering? it muſt needs be fearful to fall into the hands of an angry God; for how will he fume at the ſervant, that thus frets at his Son? how will he tear the Principal, that thus tormenteth the Surety? how ſhall God puniſh us for our own ſins, who is ſo wrathfully displeaſed with his Son for other mens ſins? Oh what ſhall be the ſufferings of the Reprobate, if theſe be the ſufferings of his dearly beloved? needs muſt fraile man ſink under the burden of Divine fury, when the God of Angels needed the ſupport of an Angel: If my Repentance will avenge the quarrel of my ſuffering Saviour, ſhall I not do it? if Repentance will reſcue me from wrath to come, ſhall I not performe it? had I not better weep a few days here, then in hell for ever? and the rather for that I weep not without cauſe, nor mourn without hope. The ſin was mine, the ſorrow my Saviours; the tranſgreſſion mine, the ſatisfaction my Sureties. Oh the depth of his pity, that endured this for mine iniquity! What he endured for a time, I muſt have endured for ever, if in him the Father had not been well-pleaſed! Shall that be my delight, which coſt my Surety ſo dear? Shall I call on the Lords Name, or be called by the Name of Chriſt, and not depart from iniquity? was Jeſus Chriſt thus broken for me, and ſhall not my heart be broken for and from ſin? hath he R deemed me from this wrath to come, and ſhall he not Redeem me from my vain converſation? ſhall I expect Remiſſion, and not accept repentance through his blood? Oh what reaſon have I to return to God, and glorifie him with my ſoul and body which are his! for he bought them at a price, and a deare price, his own blood; he hath conſecrated a way of acceſs unto the Father, through the vaile of his own fleſh; but ſhall I dare to approach, not having my heart ſprinkled from an evil conſcience, and my body waſhed with pure water? he is reconciled, but ſhall I againe rebell? I am healed, ſhall I againe ſin? a pardon is to me extended, ſhall I not receive it with a penſive and proſtrate ſoul?
Thus then we find that there is much of ſtrength in this Argument, even above a thouſand Arguments to enforce Repentance; if but right reaſon keep the Throne, what reply can be made, or reaſon rendred, why the call of the Goſpel ſhould not be obeyed, whilſt it pleadeth with ſo much clearneſſe for our repentance from the conſideration of the death of Chriſt?
But the ſecond Argument urged by the Goſpel to induce us to repent, is, the day of judgement. 2. Argument to enforce repentance.The former Argument doth aſſault our affections, this our paſſions, that the ſoul may be ſurrounded with ſuggeſtions unto repentance; and if either the one or the other, are under the command of right reaſon, the deſign of the Goſpel may not miſcarry; the dread of the day of judgement, drives the Miniſters of God to Preach and perſwade repentance. Knowing the terrours of …he Lord, we perſwade men, ſaith the Apoſtle; for that we muſt all appear before the judgement ſeat of Christ, that every one may receive according to the things done in the body, according to that he hath done in the body, whether it be good or bad, 2 Cor. 5.10, 11. This is ſure a profitable proper Argument to perſwade repentance; which provokes unto the Preaching of it; and therefore the ſame Apoſtle doth in Acts 7.30, 31. urge it; but now he commandeth all men everywhere to repent, for that he ha h appointed a day wherein to judge the world in righteouſneſſe, &c. And this Argument is ſo pregnant and profitable to perſwade repentance, that it is urged by John the Baptiſt, The Kingdome of God is at hand, therefore repent; nay, the axe is laid to the root of the tree, and every tree which bringeth not forth good fruit, muſt be hewen down, and thrown into the fire; therefore bring forth fruits meet for repentance, Matthew 3. and very often by the Lord Jeſus himſelf: This is ſo proper an Argument to enforce repentance, that it is noted to be ſet at a diſtance to the thoughts of the impenitent; they live as having made a Covenant with death, and an agreement with hell, Iſa. 28.15. put farre away this evil day; it is noted that the Doctrine which increaſeth ungodlineſſe, denieth the reſurrection, 2 Tim. 2.16, 17, 18. And ſuch as walk after their own luſts, are ſcoffers at the day of judgement, 2 Pet. 3.3, 4, 5. And it is to be obſerved, that thoſe in Athens who repented not at Pauls Preaching, mocked when he made mention of the reſurrection, and last judgement. But certainly there is much in the day of judgement to move the hardeſt heart, and moſt ſtubborn ſinner to repentance: the ſame Spirit which is to convince the world of ſin and of righteouſneſſe, convinceth alſo of judgement; for the day of judgement anſwereth all the ſinners pleas, whereby he defendeth and encourageth himſelf in ſin; for it aſſureth of certaine detection and conviction of ſin. It is a day which alloweth not the leaſt encouragement from ſecreſie; for therein every mans deeds muſt be made manifeſt, whether they be good or evil; nay, the very ſecrets of all hearts ſhall be laid open; and ſinful thoughts themſelves muſt then be judged; the day of judgement determineth a period to all impiety, and denieth the duration of its props and Pillars, profits and pleaſures in the world; determining all the advantages of ſin, to be at the beſt but pleaſures of ſin for a ſeaſon; calling on rich men to howle and weep, though they live in pleaſure on earth, in James 5.1, 2, 3, 4, 5, 6, 7, 8. The day of judgement aſſureth of the puniſhment of the wicked; however they ſcape ſcot-free in this life, and by their preſent power, Gods patience, and humane ſtrength, they evade and eſcape many evils which befall the godly, yet they are but reſerved to this day of vengeance; and this is the day in which the wicked muſt appeare Curſed, and manifeſteth that it ſhall not go well with the wicked; this day of judgement, is the day of recompence to the righteous, wherein it ſhall be made manifeſt, it is not in vaine to ſerve God, or walk mournfully before him; the iniquities of the penitent ſhall not be found when ſought for, but appear blotted out of Gods remembrance; for that if there be in the ſoul any ſence of ſin, and fear of judgment, this is one eminently forcible argument to perſwade repentance: ſhall men continue in ſin which ſhall erelong be laid open to their ſhame? or purſue the pleaſures which ſhall ſhortly end in perplexities? and not rather judge themſelves, that they may not be judged by the Lord?
Thus then the Goſpel doth by plain and powerful arguments call unto repentance, and witneſſe its neceſſity: But yet again,
The moſt powerful helps conducing to Repentance, are afforded by the Goſpel: and thereby it calls moſt loudly to Repentance, leaving us altogether without excuſe, and ſealing us under inevitable condemnation in caſe we do not repent: the Goſpel affords the fulneſſe of knowledge for the enforcement of Repentance; ignorance and unbelief, thoſe bars and locks of impenitency are broken open; the Goſpel opens the blinde eyes, and turnes us from darkneſs to light; makes all men from the leaſt to the greateſt, to know the God that is offended, to be a God of jealouſie, that will not endure iniquity; he is a conſuming fire to the hypocrite in Zion: The Law that is violated, is juſt, holy and good; the guilt contracted, is ſo contrary and provoking to juſtice, that in it there is no poſſibility of approach to God; that therefore Chriſt is exalted a Prince and a Saviour, to give Repentance before Remiſſion of ſin: Repentance is a free gift conferred by the Covenant of grace, ſignified and ſealed in Baptiſm; Chriſt Jeſus the Donor; we need but ask and have; the death of Jeſus the efficient cauſe of Repentance, it is wrought by union with the ſame; ſo that the Goſpel makes us to ſee the neceſſity, nature, next way, method, and order of repentance; we cannot now plead we knew not what it was to repent, where or how to gain repentance, or that there was ſo great a need of it.
The Goſpel helps us to the Spirit that worketh Repentance. The Miniſtry of the Goſpel is the Miniſtry of the Spirit; this awakeneth the moſt ſleepy conſcience, and ſhaketh the moſt rocky heart; this makes Herod heare John gladly, and the Jews to rejoyce in his light; this makes Foelix himſelf to tremble, and Simon Magus to fall down like ligh…ening; none can continue impenitent under the Goſpel, but by quenching the Spirit, grieving the Spirit; nay, with rage reſiſting the Spirit, and counting themſelves unworthy of ſalvation. The great work of the Goſpel, is to ſend forth the Spirit to convince the world of ſin, Act. 13.46, 7, 51.righteouſneſſe, and judgement; and the Spirit by the Goſpel works conviction, unto very oppoſition with rage, and violence, and malicious attempts, to extinguiſh its light, and deſtroy the Miniſters that publiſh it, if it do not convince unto converſion and repentance; hence the ſin unpardonable (conſtituted ſay ſome) but I am ſure compleated by impenitency, is called blaſphemy againſt the Spirit; for and by reaſon of its ſpite and rage againſt the Goſpel. We ſee then that the Goſpel teacheth repentance as its maine doctrine, offereth repentance as its prime priviledge, urgeth repentance as its chief duty, and enforceth repentance as its only end; and ſo loudly calleth unto repentance, that we are bound to the obedience of the Goſpel as the laſt of Divine inſtructions, and after which we muſt expect no direction to our happineſſe; but this muſt ſtand as the high aggravation of impenitency, as a ſin againſt the humiliation and exaltation of Jeſus Chriſt, the death, ſufferings, reſurrection of the Son of God, the Covenant and Spirit of grace: Repentance is abſoultely and indiſpenſably neceſſary.
So that in order to the anti…ipation of divine fury, and anſwer of the call of the Gospel, we ſee the neceſſity of repentance: And this is the ſecond general Head propounded, which give me leave to diſmiſſe with a brief, but plaine rebuke and blame unto the ſinful demeanour and carriage of men in the world, demonſtrating an inſenſibility of this indiſpenſable neceſſity of Repentance; and it conſiſts in two things, (viz.) the
Contempt Of Repentance.
Neglect Of Repentance.
1. Note of inſenſibility of repentance.The ſinful carriage of men evidencing their inſenſibility of its neceſſity, is the contempt of Repentance, whereby men ſcoffe at repentance, deſpiſing all calls thereunto; ſcorning it as a baſe and contemptible melancholy humour, below the ſpirit of men; they live like men in Covenant with hell, and at an agreement with the grave, who need no repentance, and therefore make their hearts hard, and necks stiffe, become obdurate and rebellions to all calls to repentance; approve themſelves a ſcornful people; nay, ſcoffers at the Doctrine of the Goſpel, and day of judgement, which calls them to Repentance. In the haughtineſſe of their ſpirits, they
1. Diſeſteem the mercies and common providences of God, which ſhould lead them to repentance. They ſay not in their hearts, Let us feare the Lord our God that giveth rain, both the former and latter in its ſeaſon, and that reſerveth to us the appointed weeks of the Harveſt, Jer. 5.24. but deſpiſe the patience and long-ſufferance of God, which ſhould lead them to repentance.
2. Decline, nay, despiſe the Word of God; when preaching repentance, they will not hearken to the ſound of the Trumpet, Jer. 6.17. have line upon line, yet will not heare, Iſa. 28.13. Nay, pull away the ſhoulder, and ſtop their eare, leſt they ſhould hear, Zech. 7.11.
3. Diſregard the judgements of God denounced, or inflicted upon others for their warning; all that God doth to treacherous Iſrael, never affects or frightens treacherous Judah to make her return, Jer. 3.10. The falling of the Tower of Siloa, and Pilates mingling the blood of men with Sacrifices, may occaſion cenſorious thoughts,Luk. 13.1, 2, 3, 4, 5. theſe were worſe ſinners than others; but never any ſerious reflections, that unleſſe we repent, we must all likewiſe periſh. Obdurate children never relent at their Brethrens correction; nay, when threatened themſelves, they bleſſe themſelves in their heart, and ſay, We ſhall ſee no evil, though we go on to adde drunkenneſſe to thirſt, Deut. 29.19. By their ſtubbornneſſe they tire and ſtay Gods correcting hand, with a Why ſhould you be ſmitten any more? you revolt ſtill more and more, Iſa. 1.5.
4. Are desperate and daring in their impiety; ſinning with an high hand, and brazen face, with utmoſt reſolution; Come ſay they, we will fetch wine, and fill our ſelves with strong drink, and to morrow ſhall be as this day, and more abundant, Iſa. 56.12. are not aſhamed when they commit abomination, nor can they bluſh, Jer. 6.15. they ſin as Sodome, not ſo much as ſeeking to hide their iniquity, Iſa. 3.9. out-facing vengeance, out-daring heaven, out-vying hell, Iſa. 28.15. deriding judgements denounced, becauſe deferred, w…th O Watchman, What of the night? Iſa. 21.11. Where is the promiſe of his coming? 2 Pet. 3. nay, blaſphemouſly ſaying, God is ſuch an one as our ſelves, Pſal. 50.21. and becauſe ſentence againſt an evil work is not ſpeedily executed, their heart is fully ſet in them to work wickedneſſe, Eccleſ. 8.11. ſo that they do every way demonſtrate a contempt of repentance, and are ſo farre from owning a neceſſity of it, that they deem it vaine and vile, and ſo witneſſe themſelves to be desperately wicked, wedded to their luſts, and ſold to work wickedneſſe; who wi l not heare of parting from impiety, though on hope of pardon, or feare of hell; and ſo juſtly called a ſtubborne people, deeply diſingenuous, deſpiſing all dictates of ſelf-preſervation, and eſcape of everlaſting woe, the deepeſt diſcoveries of divine wiſdome, which preſcribeth repentance as mans remedy, the diſplayings of divine affection, ſoliciting repentance to prevent their ruine, and ſo are fooliſh, dolefully ſelf-deſtructive, denying the way of their ſafety, and defying a God of power and jealouſie, to ariſe in his wrath againſt them, and ſo aggravating their ſorrow with an I would have healed thee, but thou wouldſt not be healed; thy deſtruction is of thy ſelf, O Iſrael.
2. Note of inſenſibility of repentance.But the ſecond ſinful carriage of men evidencing their inſenſibility of the neceſſity thereof, is the neglect of Repentance; theſe men own it as a duty to be done, and remedy to be uſed, and dare not admit any contemptible thoughts of it; yet they are ſlack unto, and ſleighty in the performance of it; And of theſe there be three ſorts.
1. Sort of neglectors of repentance.1. Self-juſtitiaries; men that are right in their own eyes, ſee Repentance a needful grace, but not needful unto them; they are honeſt among men, pay all their own, live civilly among their Neighbours, nay, holy towards God; they Phariſee like faſt twice aweek, pay tithes, give almes, heare Sermons, read Scripture, pray, and the like; theſe pity their prophane Neighbours, and apply every reproof to them; but as for themſelves, Bellarmine-like they have no ſin to confeſſe; they muſt ſtraine conſcience for ſome venial ſins, that they may paſſe the forme of abſolution; theſe are the whole who need no Phyſician, and the righteous whom Chriſt calls not to repentance; Untill convinced that this, and more than this, is conſiſtent with Reprobation, and is not enough to keep a ſoul from hell; certainly theſe are, 1. Ignorant of natures pollution, Ezek. 16.2. Rom. 11.24. 2. Ʋnobſervant of the Law its exaction, which concludeth all under guilt, Rom. 3.17. 3. Ʋnaffected with the preſcribed way of ſalvation, Repentance and Remiſſion. 4. Inſenſible of Divine ſcrutiny and judgement which they muſt paſſe, Prov. 16.2.21. 2. Matth. 9.13. 5. Unacquainted with, and unaccuſtomed to, or indirect in the work of ſelf-examination, altogether ſtrangers at home, or ſeeing their faces in the falſe glaſſe of compariſon with their vileſt Neighbours; for otherwiſe they could not but ſee Repentance abſolutely neceſſary for themſelves more than others; for Publicans and Harlots will enter into heaven before them.
2. Superficial penitents; theſe ſee Repentance a duty,2 Sort of neglectors of repentance. but deem it needs not much ado; there is no ſuch neceſſity of it, as that a man ſhould be taken up with it as his ſerious buſineſſe; therefore they regard not the quality of the act, but paſſe themſelves as penitentials, with ſome formal careleſſe performances, ſome ſhort ſighs or ſobs for ſin, trembling with Foelix at Pauls Preaching, or quivering with Belſhazzar, on ſight of Gods hand-writing; and caſting off ſome groſſe prophane acts with Alexander or Polemon, but never ſtrike at the root of ſin, and mortifie luſt, or make a ſerious returne to God, but ſhew themſelves voide of the grace, and ignorant of the nature of true repentance, and fall under fallacious hopes of heaven, which like the hope of an Hypocrite, will faile them in the evil day, when they ſhall be too late convinced that ſuch is the neceſſity of Repentance, that the matter there cannot be ſeparated from the manner of performance,
3. Such as ſet Repentance at a diſtance, 3. Sort of neglectors of repentance.and post it off from time to time; theſe men are, and indeed by dayly ſubjection to the Goſpel, cannot but be convinced Repentance is indeed a duty, and exceeding neceſſary unto the remiſſion of ſins; and ſitting under the Word, theſe men meet with many ſtrong heart-ſhaking convictions, which they bid welcome, and unto the truth and goodneſſe of what is required they aſſent, and their affections work within them, they cannot but ſigh on ſenſe of their ſad condition, and confeſſe it hath been bad with them, but it ſhall now be better; they conceive and declare good purpoſes, but alas they prove abortive; like Ephraims righteouſneſſe, an early dew ſoon gone; like the Son in the Goſpel, when called into Chriſt his Vineyard, they anſwer, I go Sir, …ut go not; like lingring Auſtin, pray, but feare God will too ſoon ſay Amen to their prayer; they protract time, perſiſt in ſin, and many times quench the motions of the Spirit within them; ſuggeſting to themſelves, though repentance be neceſſary, it requires no haſte; theſe men do ſinfully
1. Determine their own time, not conſidering the uncertainty thereof, that they are Tenants at the will of another, in the hand of the God of time, who may not give them another time; ſenſe of repentance ſhould make us ſay, Multis annis craſtinum non habeo, I have no to morrow.
2. Deem grace to be within the reach of mans arme; they think they can repent when they liſt; not conſidering it is Gods gift, ſo that they may enjoy their time, but not repent; were it at mens Command, what diſingenuity is it to deferre Repentance! but in this caſe it is Grand preſumption.
3. Do what in them lieth, to quench the Spirit, ſtifling convictions, diſobeying perſwaſions, deadning affection; the Spirit will not move for ever, Gen. 6.3.
4. Diſeſteem grace and holineſſe, accounting it the ſhame of ſtrength, and burden of youth, thinking repentance the work of old age and weakneſſe, and the quality of fools.
5. Deaden the hopes of their friends, who know not how to deertmine their eternal eſtate, are indeed cheered in their penſive poſture in ſickneſſe, and at death, if it be not too late to be true, on which account they are conſtrained to check their hopes, and dare make no concluſion, but ſay as Auſtin in the like caſe, Non dico damnabitur; non dico ſalvabitur; ſed tu dum ſanus es poenitentiam age, Repent in health.
6. Make difficult repentance; undertaking that in infirm age, which requireth the utmoſt of ſtrength; nay, rendering ſin by its cuſtome natural and obdurate. Can the Ethiopian change his colour?Jer. 13.23. then they that are accuſtomed to ſin may repent; ſickneſſe employeth the whole man, and ſhutteth out all liſt or leaſure to repent.
7. They are in danger dolefully to outdate the day of grace. God doth manifeſt graces beauty, and magnifie the neceſſity of Repentance, by limiting its time; to day if ye will hear his voice, well and good; if not, he will ſweare in his wrath you ſhall not enter into his reſt; if the day of grace be once expired, Repentance may be ſought with tears, but not obtained; and then the pleaſures of ſin will be ſhortning; conſcience will grow clamorous, and torment with an expectation of fiery indignat…on to be revealed from heaven, lamenting too late, Oh that I had known in that my day, Luke 19.42.the things which Concerne my Peace, which are now hid from mine eyes!
Such as in time will not, when it is too late ſhall ſee that repentance is the One Thing Neceſſary of mans life, is even of abſolute Neceſſity.
I have laid before you the two firſt general things conſiderable, (viz.) the Nature and Neceſſity of Repentance, wherein I have been longer than intention, but ſhall be more brief in the two remaining; I paſſe then to the third thing propounded, viz.
The Notes and Characters of true Repentance.
And concerning this, I might return back to the deſcription of Repentance, and make that an examination of the truth of your Repentance; but I will leave that to your own private meditations, and only examine your Rep…ntance by the Characters propounded by the Apoſtle Paul to the Corinthians; For behold this ſelf-ſame thing, that you have ſorrowed after a godly ſort, what carefulneſſe it hath wrought in you; yea, what clearing of your ſelves, yea, what indigna…ion, yea, what feare, yea, what vehement deſire, yea, what zeale, yea, what revenge! 2 Cor. 7.11. in which we have two remarkable Notes and Characters of true Rpentance.
Firſt, The general nature of it, godly ſorrow.
Secondly, The Concomitants thereof, care fear, &c.
1. Mark of Repentance.The firſt Note or Mark of Repentance, is godly ſorrow: I have before Noted ſorrow to be eſſential to Repentance; God never calls to Repentance, but he calls to weeping; or promiſeth Repentance,Mr. Calamies Sermon before the houſe of Commons, Octob. 22. 1644. but he promiſeth a ſpirit of mourning; excellently well ſaith an eminent Miniſter of this CITY, God hath tyed ſin and ſorrow together with Adamantine chains. A woman may as ſoon look to be delivered of a Childe in a dream, as a man to repent without ſorrow. Sorrow is indeed the daughter of ſin; but God hath made the daughter a means to deſtroy the mother; you muſt not look to dance with the Divel all day, and ſup with Chriſt at night; to lie in Dalilah's Lap all your lives, and go to Abrahams boſome when you dye. To the merry Greeks, and Boon Companions of the world, Repentance ſeems madneſſe, becauſe it calls for mourning; for whereſoever there is true Repentance, there muſt, there will be ſorrow for ſinne. This ſorrow muſt be godly ſorrow after a godly ſort; it is foreign, ſorrow according to God. Godly in its Author, Occaſion, Object, End and Effects; it muſt be godly ſorrow in its Author, ſpringing from God, and God alone; the working of natural paſſions by a ſupernatural power and principle; a spirit of mourning, even the Spirit of God melting and making the hard heart to mourn; a rock relenting on the ſtroak of Gods rod; the ſtony heart is taken away, and an heart of fleſh given by the Lord; this ſorrow is Gods gift from Golgotha; the death of the Son, of the Son of God, depreſſeth in us all joy and comfort. Nature is no Author, though an Actor in this grief. It is godly in its Occaſion; Divine offence, rather than Humane loſſe; ſinne, not ſmart, is the ground, reaſon, occaſion of it; it is moſt in their hearts, who in reſpect of the world have leaſt cauſe to mourn; it is not for loſſe of wife, children, goods or credit, but breach of Divine Law; its complaint is not I am undone, but God is offended, the Law violated, Chriſt is diſhonoured; it is more for deformity, than deſerved miſery; for extinguiſhed holineſſe, than miſeries to be endured; a mourning for ſin as ſin, as it is offenſivum Dei, averſivum à Deo, an act of diſobedience, an act of unkindneſſe. It is dolor to God, Againſt thee, thee only have I ſinned. The ſouls unlikeneſſe to God, unlocks its paſſion; the utmoſt of perplexities cannot abate its joys, if God appear well-pleaſed; nor the higheſt of enjoyments ſilence its ſorrow, whil'ſt God ſtands offended. It is godly in its object; it is ſ rrow towards God, Acts 20.21. A lamenting after the Lord, 1 Sam. 7.2. A looking unto Chriſt, and mourning ove… him whom we have pierced, Zech. 12.10. As a man runs with bleared eyes to the party offended, Oh Sir, I have offended, wronged you, will you forgive me? So penitent David runs to God, and with remorſe crieth, Againſt thee, thee only have I ſinned: And the Prodigal crieth to his father, I have ſinned againſt thee. In days of affliction and atonement, Iſrael aſſembled, and mourned before the Lord; penitent Ephraim crieth, Thou haſt chaſtiſed me, and I was chaſtiſed. This ſorrow ſpeaks not in the ears of men, but God; it is not open and ſeen to the world, but ſecret, ſerious towards God. It is godly in its end and effects; it is expreſſed to God, that God may be enjoyed; this ſorrow ſpeaks unto God the vindication of his justice; That thou mayſt be juſtified when thou judgeſt, and righteous when thou ſpeakeſt. It is not a mourning of murmuration, but of juſtification: Why ſhould a man complain, a man for the puniſhment of his ſin! it is a ſorrow that ſets a luſtre on the leaſt mercy; it is of the Lords mercy we are not conſumed; We are leſſe than the leaſt of his mercies, is its language; this ſorrow is of ſubmiſſion, I have ſinned, let the Lord do what ſeems him good; it lies proſtrate at the feet of God for mercy, and reſigned into the will of God: Wherein I have done amiſs ſhew it me, I will do ſo no more; and ſo devotes it ſelf unto God, to ſuffer or do his will; its out-cry is, Lord, what wouldeſt thou have me to do? it is every way godly ſorrow: This is the firſt Mark of Repentance.
The ſecond Note or Character followeth upon it,2. Mark of Repentance. and is the Concomitants; ſome call them adjuncts, properties, effects; but I ſhall only ſay inſeparable Concomitants of this godly ſorrow; and theſe are ſeven in number.
Firſt, Care; by ſome rendred ſtudy; in the Original foreign,1. Concomitant of godly ſorrow. which as Cicero rendreth, is a very earneſt application of a man unto ſomething with great delight: And as Interpreters render, it ſignifieth ſerious intention of minde, and ſpeedy, ſedulous execution of hand; ſo that it ſtands oppoſite to ſecurity and ſlothfulneſs, and intends to Note the diligence and dexterity of the ſoul, in a ſhunning and avoiding ſin, and ſetting againſt all occaſions and temptations thereunto, and ſtudying the will of God, making it his meditation night and day; and having in all things reſpect unto it, as the rule of his life and converſation; ſo that the very anxiety of his ſpirit is to ſhake off and avoid his ſin, to ſubdue and weaken his luſts,Qui paenitet, ſollicitus est ne peccet. Ambr. in Text. to ſtand againſt temptations unto evil; for whoever repenteth, ſaith Ambroſe, is careful not to ſin again. He is made whole, he would ſin no more, but with all care, caution, circumſpection and vigilancy ſtrive againſt corruption, and ſtudy to know and to do the will of God; with the Church at Epheſus, To remember from whence we are fallen, and do our firſt works; Revel. 2.5.3.1.or the Church of Sardis, to awake and watch, not to be ſlothful in buſineſſe, and ſecure againſt ſin, untill ſurpriſed therewithall.
2. Concomitant of godly ſorrow.Secondly, Clearing of our ſelves; foreign, an Apology, or anſwer by way of defence unto the calumnies of an Accuſer; which is not done by denial of guilt, and excuſe of ſin, but by confeſſion;Paenitentia non habet excuſationem, niſi confeſſionem. Amb. in Text. for ſaith Saint Ambroſe, Repentance hath no excuſe but confeſſion. This is an humble deprecation of Divine judgement, and ſilencing of the Accuſer of the Brethren by ſelf-condemnation; the true penitent doth judge himſelf with ſhame and ſorrow, that he may not be judged by the Lord; he is ready to aggravate all, not extenuate any his ſins; only findes an acquittance from them in the blood of Chriſt, and concludes not againſt the charge of the Accuſer, and clamour of his own conſcience: I was an Extortione…, a Drunkard, an Adulterer, a Blaſphemer; but I am waſhed, I am ſanctified, I am justified; Repentance rendreth guilt as if it had never been, and ſo becomes the ſouls Apology.
3. Concomitant of godly ſorrow.Thirdly, Indignation; foreign, wrath unto grief; the riſing of the very ſtomack with rage, and a being angry unto very ſickneſſe again; it is only uſed in this one Text of Scripture, as it hath ſin for its object; but in reference to other things it expreſſeth the very heighth of anger, fretting unto fuming; thus the rage of the Ruler of the Synagogue on a conceived breach of the Sabbath, is expreſſed, Luke 13.14. Religious wrath is the hotteſt, it will make a meek Moſes break the very Tables of the Lord: Thus the diſcontent of envy is expreſſed in Mark 10.41. The Diſciples ſtomack roſe againſt Jam…s and John; ſo that it here imports the turning of the unquiet paſſions of the ſoul wholly againſt ſin; a fretting and fuming at our ſelves for ſin; an hating and being aſhamed of our ſelves for ſin; this wrath breaks out in a penitent David, into diſgraceful ſpeeches againſt himſelf, ſo fooliſh was I and ignorant, when diſtruſt prevailed on him, Pſal. 73.22. And I have done very fooliſhly, when he ſinned in numbring the people, 2 Sam. 24.10. Nay, breaks into diſgraceful demeanour towards ſin, as impenitent Iſrael to the defiling the graven images of ſilver, and the ornaments of their golden Idols, and casting them out with contempt, as a menſtruous garment, and an angry rejection of them, with a Get you hence, Iſa. 30.22. So that ſin is the object of hatred, ſcorn, rage, reproach, and contumelie, and ground of grief and ſhame to the peni ent; the ſoul cannot think of ſin without ſtomachization, heart-riſing, and redning of face; he is indeed angry, and ſins not the whole of whole anger, runs out againſt ſinne.
Fourthly, Fear, a rare companion of wrath,4. Concomitant of godly ſorrow. but alwayes of care; the truly penitent are of a trembling and timerous ſpirit; and no marvel; for the burnt childe dreads the fire; they have paid dear for paſt guilt, and may well beware to fall again; the whole work of Repentance is expreſſed to be a fear of the Lord and his goodneſſe, Hoſ. 3.5. The fear of the Lord is the only fence againſt temptations unto ſin; here note that this fear is a fear of ſenſe, affecting us with the evil ſin procureth, and dreadful judgments of God by it deſerved, trembling at the Word of threatning; a fear of reverence, awefully apprehending the holineſſe and Majeſty of God, and that vaſt diſproportion and diſparity between God and us, ſorrowfully crying, How ſhall duſt and aſhes, polluted man, come nigh to an holy and glorious Majesty! and a fear of diligence and vigilancie, watching and warring againſt ſin, that it may not ſurpriſe us by the difficulty of our ſtate and diſtempers of our ſoul; and thus the penitent worketh out his own ſalvation with fear and trembling; but it is not a fear of diffidence and deſpondencie, of diſtruſt and deſpaire, which deadning all hope of prevalency, dulleth all diligence, diſcourageth vigilancy, and induſtry, and at length driveth to ſelf-deſtruction; the fear of Repentance ſprings from ſenſe of mercy, and is ſpurred with the confidence of ſucceſſe, being aſſured it is God that worketh in the ſoul to will and to do, Phil. 2.13.1.6and will perfect what he hath begun.
5. Concomitant of godly ſorrow.Fifthly, Vehement deſire, foreign, a deſire of fervency, that can admit of no delay, ſaith Dr. Slater: Of dil…gence and activity, ſay the Greek Criticks, which puts on with induſtry and violence; the ſoure ſauce of godly ſorrow doth ever ſharpen the appetite of holy deſire; the hu…ted Hart thirſteth for the water, the ſin-wearied ſoul for Chriſt; it is a deſire to be wholly rid of ſin, and therefore breaks out into complaints againſt the remainders of ſin in the ſoul, as Paul, Oh wretched man th…t I am, who ſhall deliver me from the body of this death? Rom. 7.24.the death of nature, and day of judgement is deſired, and delightful, becauſe the deſtruction and diſcharge of ſin; it is alſo a deſire of all ſin-ſubduing and grace-ſtrengthning adminiſtrations; they that by Repentance have once taſted that the Lord is good, do as new born babes deſire the ſincere milk of the Word, 2 Pet. 2.2. This deſire is vehement againſt all difficulties and diſcouragements, running out with all fervent dil…gence for obtainment; and bitter complaints for want, finding no ſatiety without its very object.
6. Concomitant of godly ſorrow.Sixthly, Zeal, an affection compounded of love and anger, and is the edge of our deſire, enforcing all means, and encountering all difficulties and oppoſition to our end; this is that whereby the penitent perſiſts in his godly ſorrow under all checks and diverſions; and perſevereth in his courſe of mortification againſt all oppoſition of the world, or his corrupt ſelf, fighting againſt what hinders, and flinging off all incumbrances, and following heaven with force and violence, that if it were poſſible, it would draw all men with it, but however it beareth down all before it, and never ſheweth the ſtrength that is in theſe godly ſtreams, till ſtopped by ſome temptation; but then it roareth and ſwelleth, and overfloweth its banks, that all men may ſee the penitent is full of the Holy Ghoſt; and this is alwayes a Note of Repentance; Be zealous and repent, is Chriſt his own Call; ſorrow muſt not be for ſin, as if we minded not to part with it; but muſt manifeſt our fulneſſe of reſolution to be rid of it, whatever it coſts us.
Seventhly, Revenge; the due reſult of zeal; by zeal we are carried with that vigor, that the world concludes us mad for God, 7. Concomitant of godly ſorrow.and for Religion, eſpecially when our indignation boiles into revenge upon our ſelves for our ſins by ſelf-caſtigations,Acts 26.24. not of our body, with whips and ſcourges, as do the Papiſts, but by the abatement of luſt, which ſtirreth in us, buffetting the fleſh, and bringing it into ſubjection, giving it the blew eye, a blot in the face, as the Greek word ſignifieth,foreign. withdrawing thoſe lawful comforts which make it to wax wanton; as Hilarion, when he felt his luſts wax big and ſtrong, and wanton, provoking to filthineſſe, Ego faciam Aſelle ut non calcitres, I will by abſtinence keep this Aſſe for kicking; and our Henry the ſecond, being inclined to incontinency, prayed to God that he might rather have a conſtant weak body, than ſo ſ…rong luſts; this is that which carrieth the penitent to wreak his quarrel on the occaſion and inſtruments of their impiety; Exod. 38.8.as the daughters of Iſrael in dedicating their looking glaſses, by which they had offended unto the ſervice of the Temple; and as did the Epheſians, burn their books before all men, Act. 19.19. as holy Cranmer thruſt his right hand which ſubſcribed his recantation, firſt into the fire, revengefully crying out This unworthy right hand as long as he could ſpeak; and this revenge leads them to ſatisfaction for offences done, either by publick confeſſion unto open ſhame, or ready reſtitution, as Zacheus, threefold to the injury done; as penitent Bradford, that parted with his whole eſtate to ſatisfie the wrong done by one daſh of his pen when a ſervant; ſo that revenge worketh all the diſgrace, diſhonour, diſadvantage, and deſtruction that is poſſible againſt ſin; thus then you have here the Notes and Characters of Repentance, laid down by the Apoſtle, the beſt looking glaſſe that can be, by which to dreſſe your penitent ſouls. Let it be to every of us a Uſe of Examination, and clearly convince us that if we be ſtrangers to ſorrow, or our ſorrow be to the world, not towards God, godly ſorrow, we have not repented; never let us think of celebrating a celeſtial Paſſeover without theſe ſoure herbs. Again, if under our ſorrow we continue careleſſe of required duty; clamorous by continued guilt on the conſcience; fearleſs of common danger, and deſe…ved miſery by the increaſe of ſin, fooliſhly pitiful towards our luſts to be rebuked with rage; faint in our deſires to be rid of ſin; luke-warme in our work of mortification, or indulgent to our luſts, not ſtr king home, whilſt we ſmite at ſinne, we are not the Subjects of true Goſpel-Repentance; for theſe muſt alwayes accompany it.
Having laid before you the Characters of true Repentance, I ſhall proceed very briefly to propound the fourth and laſt General head to be conſidered, (viz.)
The Next way and meanes to gain Repentance.
And herein I ſhall not inſiſt on the method and order of procuring repentance, which is hinted to you before; or the lets and hinderances of repentance which are to be removed, this would tire your patience (on which I have already too much treſpaſſed) but I ſhall only give you ſome ſpecial directions, which you muſt obſerve, and carefully practice, if ever you will obtain Repentance; As,
1. Help to repentance.Firſt, Sit with care, conſtancy, and conſcience under the Word of truth, and Gospel of Grace. Repentance you have already heard, is the great work of the Word, and loud call of the Goſpel. This was the voice of John the Baptiſt, nay, of Jeſus Chriſt himſelf, and his Apoſtles; the Miniſters of the Word, are the Embaſſadours of Reconciliation, and ſo Preachers of repentance; hearing is preſcribed of God the way to happineſſe. Iſa. 55.2. Heare, and your ſoul ſhall live; The Preaching of the Word, is the power of God to ſalvation; ſo long as God continueth the Word to a people, they are in a poſſibility of repentance; but where the viſion failes, the people periſh, Prov. 29.19. If ever God bring the Jews to Repentance, it will be by the Preaching of the Goſpel, the lifting up of the root of Jeſſe as an enſign, Iſa. 11.11. God ſealeth up under impenitency by the withdrawing of his Word; the removing of the Candleſtick of the Goſpel, is the ſaddeſt doom can be denounced:Rev. 2.5. Refuſing to heare, is the great reaſon of impenitency;Pſal. 81.11. my people would not hearken, is Gods complaint; and We will not heare, the language of the obſtinate, Jer. 6.17. Rejection of the Word, pulling away the ſhoulder, and ſtopping the eare, the property of an hard heart;Zach. 7.12. never did Foelix faile ſo much; as when trembling at Pauls Preaching, he ſends him away, and would heare no more of that matter; nor did the Jews fall under final Apoſtacy, untill they put the Goſpel away from them; the very Heathen concludes Repentance to be the reſult of audience and attention.
Invidus, Iracundus, iners, vinoſus, amator;Horace in Epist. 2.
Nemo adeo ferus eſt qui non miteſcere poſſit,
Si modò culturae patientem accommodat aurem.
There is no prophaneſſe but it is curable by patient audience; As ever you will repent, hear the Word, attend unto inſtruction, abide the heart-ſhaking convictions of the word; if you ſleight the Miniſtry of the Word, the ſound of the Trumpet, the call of the Goſpel, you are ſealed up under impenitency; the very cry of the Goſpel-call to Repentance, is, Let him that hath eares hear.
Secondly, Study the nature of God; 2. Help to repentance.God muſt be the object of Repentance; we muſt ſorrow towards God, return to God; it is a great inducement therefore to know God; ignorance of God is the mother of impenitency; the times of impenitency are denominated times of ignorance, Acts 17.30. This is obſerved to be the very cauſe of obduracy; the Gentiles walk in the vanity of their minds, having their underſtanding darkened, being alienated from the life of God by the ignorance which is in them, becauſe of the blindneſſe of their heart, Epheſ. 4.17, 18. Ignorance of God was the very principle of Iſraels perſiſtence and progreſſe in ſin; They proceed from evil to evil, but know not me, ſaith the Lord, Jer. 9.3, 6. The devil labours to keep all light out of mans ſoul, that ſo he may ſleep in ſin, and be locked up in impenitency; he hinders the Goſpel from being Preached; if poſſible, he would blow out the light, and hinder men from hearing, but chiefly from underſtanding; if our Goſpel be hid, it is hid unto them that periſh; the eyes of whoſe minde the god of this world hath blinded, leſt the light of the gl rious Gospel of Christ (who is the Image of God) ſhould ſhine unto them, 2 Cor. 4.4. And when God brings to repentance, he breaks theſe barres of ignorance, he pulls off theſe ſcales of blindneſſe, and begins with the underſtanding; true grace begins alwayes at the renewing of the mind; the transforming of the mind to know the good and acceptable Will of God, is the formality of the Goſpel-grace, true repentance, Rom. 12.2. And the knowledge of God being the princ…ple of it, is put for repentance: They ſhall know God, Hoſ. 2.20. and God will be known by the Egyptians, Iſa. 19.21. are the promiſes of repentance; There can be no conviction of a contrariety to God, where there is not a right conception of God; and affection muſt follow apprehenſion; ignoti nulla cupido; how can we fear God or his goodneſs, if we do not know him? what reaſon of return to God, when men know not his holineſſe offended, juſtice provoked, power irreſiſtible, mercy in pardoning iniquity? It is a ſeeming faire Apology for Pharaohs obduracy, Who is the Lord, that I ſhould let Iſrael go? The work of the Goſpel is to open the blinde eyes, in turning from Satan unto God; the enquiry of Saul is firſt, Lord, who art thou? Act. 9.then, What wouldeſt thou have me to do? Did men know who it is they ſin againſt, they never durſt be ſo bold. Study therefore the nature of God, acquaint your ſelves with his Attributes, his Holineſſe, Power, Juſtice, Mercy, and the like: Your ſoules will never be drawn from ſin, or driven into a courſe of true repentance, untill God become your dread.
3. Help to repentance.Thirdly, Sit cloſe to the work of ſelf-ſcrutiny; be ſerious in ſelf-examination; no man ſits ſo faſt in impiety as the ſtranger at home; none ſo ſoon run upon their ruine as the regardleſſe of their accounts. This is a remedy of Gods immediate preſcription, Commune with your hearts is on your beds, Pſal. 4.4. Search and try your wayes, and turn unto the Lord, Lam. 3.40. Judge your ſelves, Mat. 7.1. When we approach his Table, where we are eminently to act repentance, the whole work of preparation is reſolved into ſelf-examination, 1 Cor. 11.28. Nay, this is a receipt tranſmitted to us with a probatum eſt thus by David, Pſal. 119.59. I examined my wayes, and turned my feet into thy Testimonies. And when the Prodigals wits returned to conſider his wickedneſſe, he would home to be a ſervant, where he had been and might have been a ſon; Gods rod is but a calling us to reckon with our own ſouls; he never reaſons with any by correction, that read their own eſtate in his inſtructions. You have heard before that conviction muſt go before converſion; mans conſcience is a Regiſter which will bring to remembrance; and Judge that will clearly determine of mans wayes; the worſt of men by a ſhort conference with their own ſoul, would ſoon ſee a neceſſity of repentance; cenſure others leſſe, and your ſelves more; enquire not into other mens condition ſo much as your own Converſation; let no day return without accounts, be ſerious in ſelf-examination.
Fourthly, Sit looſe to the world; 4. Help to repentance.the world is the great pull-back to heaven, and hinderance of repentance; you may obſerve, the reaſon the Rebellion and impenitency of Ezekiels hearers, was, their hearts went after their covetouſneſſe, Ezek. 33.31. otherwiſe they took delight to hear. That ſad ſentence, A Camel may ſooner go through the eye of a Needle, than a rich man enter into the Kingdome of heaven, was occaſioned by a rich mans refuſal of Chriſt his call to repentance, Matth. 19.20. Riches choak the work, and lift up the heart too high; great men in the world think they live above all reproof; for Tyrus-like, they ſet their hearts as the heart of God, Ezek. 28.6. and think to live without controle; he that loves the world, finds (when called to repentance) he is loth to leave pleaſures; it is hard to renounce riches; it cuts deep to deſpiſe Wife, Children, Father, Mother, Friends, and deare Relations; he cannot but be diſmayed at reproach and ſufferings; ſin is the common property of the world; the things of this world, is the recompence of impiety; they that ſin higheſt, ordinarily ſucceed moſt; yet this is the great ſtumbling ſtone of the godly; the world makes David almoſt repent his repentance, Pſal. 73. They that will follow God, muſt be ſtrangers to the world; true Penitentiaries muſt be pilgrims in the earth.
Fifthly, See the ſhortneſſe of life, 5. Help to repentance.and limitaton of the day of grace. Hopes of long life, and thoughts of repentance at pleaſure, help many a ſoul to hell; our life we muſt conſider is but a bubble, a blast, a ſhadow, gone before it well appeare, in which there is no certainty; our time is in Gods hand; he hath numbred our dayes, but to which of us hath he declared the number? hath he given any man a legible Leaſe of his life? have the youngeſt, ſtrongeſt, moſt healthful among us, an aſſurance of to morrow? and doth not eternity depend on the well-husbanding of this uncertain time? is there any remembrance of God in the grave, or repentance among the dead? doth not death determine the eternal eſtate of men? Dives eyes cannot diſti…l one tear in hell; though he call to Abraham for mitigation of torments, never ſo much as begs the pardon of ſin; no, that is too late; ſee we not men penſive and ſad at the thoughts of death? Chryſoſtome hath told us, the cauſe of the fear of death, is, becauſe we live not in the austerity befitting Christianity, but lead d…licate and voluptuous lives. Could we make every day our dying day, it would quicken us to repentance. Hilarion never had a to morrow; and when he comes to die, he hath the comfort of it; Oh my ſoul, get thee out of this houſe of clay, what doſt thou fear? Septuaginta pr pe annis ſerviviſti Chriſto & mortem tim s! Haſt thou ſerved Chriſt almoſt ſeventy yeares, and doſt thou now feare death? If we will live for ever, we muſt die dayly; if we will not defer repentance, we muſt not determine to our ſelves any other time than the preſent.
Again, if we know our time in nature, who knoweth the date of the day of grace? It is a limited day, but the bounds thereof are not pub iſhed, that to day, whilſt it is called to day, we may hearken to his voice, Heb. 4.4, 7.leſt he ſweare in his wrath we ſhall not enter into his reſt. A ſeaſon of ſalvation is allotted to the ſons of men; the old world had its day, Jeruſalem had her day, every of us have our day; but our day of nature may out-date our day of grace, (yet of this we have no aſſurance) but if ſo it do, it were better the day of our being had never been; for the opportunity loſt, we are loſt for ever; whilſt we enjoy the Word, and motions of the Spirit, we have hope; but if ever theſe ceaſe, we are undone; Let us ſtartle our ſouls with theſe ſad thoughts; This may be the laſt day or hour of my life, but if not, the laſt day and houre of grace; would we hear every Sermon as the laſt, it would rouze our ſouls to repentance.
Sixthly, Seriouſly exp…ct approaching judgement; it is an Argument to repentance,6. Help to repentance. and very perſwaſive thereunto, as you have before heard; the thoughts of the laſt judgement, will cool the courage of the prophaneſt ſinner, when he ſeeth the day approach in which his ſecr…t ſins muſt be laid open, a ſevere ſentence cannot be respited or ſuſpended for the leaſt moment, but muſt be executed with ſpeed, certainty and ſeverity; the Judge is juſt, and will then be inexorable. All the ſhel…ers of his power, might, policies, riches, honours, by which he ſtaved off repro…f, will now b… ſcattered; a d fame vain and bootleſſe; the Judge is no reſpector of perſon; a day ſtored with; indignation, which will not be mitigated, but be poured out in full vials; can the heart but tremble, that is the ſubject of theſe thoughts? They that ſin with boldneſſe, ſet the day of judgement at a diſtance from their ſoul; but if we will provoke repentance, think with Jerom you alwayes hear the Trumpet of the laſt day ſounding in your ears, Ariſe ye dead, and come to judgement. Excellent was the ſtratagem to ſtir up repentance, wh…ch is ſtoried of a Chriſtian King of Hungary, who being on a time ſad and penſive, his brother a jolly Courtier, would needs know the cauſe of his ſadneſſe; O Brother (ſaid the King) I have been a great ſinner againſt God, and know not how to die, or to appear before God in judgement; his Brother making a jeſt of it ſaid, Theſe are but melancholy thoughts; the King replyed nothing at preſent; But the cuſtome of the Country was, that if the Executioner came and ſounded a Trumpet before any mans door, he was preſently led to execution; the King in the dead time of the night ſends the Executioner to ſound the Trumpet before his brothers door, who hearing it, and ſeeing the Meſſenger of death, ſprang into the Kings preſence, beſeeching to know in what he had …ffended; Alas Brother (ſaid the King) you have never offended me; And is the ſight of my Executioner ſo dreadful; and ſhall not I who have greatly offended, fear to be brought before the judgement ſeat of Christ! a ſingular cure for jovial contempt of repentance; the ſenſe of judgement is a ſtrong ſummons to repentance.
Seventhly, Seriouſly apprehend the poſſibility, nay, probability, nay, the poſitive certainty of pardon. I have before told you,7. Help to repentance. Repentance is the reſult of faith; deſpair deters duty; hope in Iſrael, is the great help to repentance; the Law leads to conviction, but the Goſpel to converſion; deſpair is the devils lock to impenitency; look up therefore, ſee there is mercy with the Lord, that he may be feared, and plenteous Redemption, that he may be ſought unto; apprehend then the price of mans ſin paid, the juſtice of God ſatisfied, the pardon ſealed in and by the blood of Chriſt, and proclaimed in the Goſpel; ſo that it is thine with certainty, if received with a proſtrate ſoul, and ſued out by ſerious repentance; nothing needs to deter; God is reconciled, therefore return unto him.
8. Help to repentance.Eighthly, Soak the heart in the blood of Jeſus; take every day a turn of meditation in Mount Calvary; caſt thy eyes on a crucified Chriſt; read the nature of thy ſin, the provoked wrath of God, and paſſionate loves of a Saviour; it is ſuppling to the Adamantine heart, and ſwaſive to the moſt obdurate ſoul: I have before noted its force and efficacy to repentance; be perſwaded daily to contemplate the Croſſe of Chriſt.
9. Help to repentance.Ninthly, Speed will much facilitate repentance; ſin may be removed, before it be ſettled by cuſtome; but then it is difficult; youth is pliable to precepts, ſtrong under burdens, dexterous and active in buſineſſe; when old age is infirm, and impotent; the piety of youth is the horrour of the devil, the honour of Religion, the caſe and joy of the ſoul; let not ſin become cuſtomary, if you will ever caſt it off; for it will become a ſecond nature; linger not in what you will be rid of; for the longer you linger, you will be more loth to part, like Auſtins modo ſine modo, and paululum quod ibat in longum; your anon will never come; and our little longer in ſin, will laſt for ever by the good will of nature; ſingularly good is the counſel of Baſil, If the thing be honeſt, keep it to the end; if filthy and hurtfull, why dost thou continue in it? doth any that deſires to eaſe the ſtomach of choler, increaſe it by a continued bad and intemperate dyet? if ever you will repent, repent betimes; late repentance is rarely true, but ever difficult.
10. Help to repentance.Tenthly, Sue for it at the hands of God. Repentance is Gods gift, and therefore muſt be begged; it is Chriſts purchaſe, the Covenants promiſe, and may be begged with confidence; Jeſus Chriſt is exalted to give Repentance, therefore go to him in Faith; all meanes is ineffectual without Gods Bleſſing. Let therefore Prayer enforce all meanes to this end; whilſt you ſit under the Word, ſtudy the nature of God, examine your ſelves, ſit looſe to the world, ſee life its brevity, and the limitation of the day of Grace, ſeriouſly expect the day of judgement, ſenſibly apprehend a pardon, ſoake the heart in the blood of Chriſt, and ſpeed Repentance, ſecond all with earneſt Supplication; ſay with Ephraim, O Lord turn thou me, and ſo ſhall I be turned; ſo ſhall your ſtony heart be taken from you, and you ſhall poſſeſſe this neceſſary grace of Repentance in the truth of it, which God of his mercy grant us.