which are more especially necessary at the beginning: a repentance
which is a conviction of our utter sinfulness, and guiltiness, and
helplessness: and which precedes our receiving that kingdom of God,
which our Lord observes is _within us_; and a faith, whereby we receive
that kingdom, even _righteousness, and peace, and joy in the Holy
Ghost_.
3. But notwithstanding this, there is also a repentance and a faith,
(taking the words in another sense, a sense not quite the same, nor yet
entirely different,) which are requisite after we have _believed the
gospel_: yea, and in every subsequent stage of our Christian course,
or we cannot _run the race which is set before_ us. And this repentance
and faith are full as necessary, in order to our continuance and growth
in grace, as the former faith and repentance were, in order to our
entring into the kingdom of God.
But in what sense are we to repent and believe, after we are justified?
This is an important question, and worthy of being considered with the
utmost attention.
I. And first, In what sense are we to repent?
1. Repentance frequently means, an inward change, a change of mind from
sin to holiness. But we now speak of it in a quite different sense, as
it is one kind of self-knowledge, the knowing ourselves sinners, yea
guilty, helpless sinners, even tho’ we know we are children of God.
2. Indeed when we first know this, when we first find redemption in the
blood of Jesus, when the love of God is first shed abroad in our hearts
and his kingdom set up therein, it is natural to suppose that we are no
longer sinners, that all our sins are not only covered but destroyed.
As we do not then feel any evil in our hearts, we readily imagine, none
is there. Nay some well-meaning men have imagined this, not only at
that time, but ever after: having persuaded themselves, that when they
were justified, they were entirely sanctified. Yea, they have laid it
down as a general rule, in spite of scripture, reason, and experience.
These sincerely believe and earnestly maintain, that all sin is
destroyed when we are justified, and that there is no sin in the heart
of a believer, but that it is altogether clean from that moment. But
tho’ we readily acknowledge, _he that believeth is born of God_, and
_he that is born of God doth not commit sin_: yet we cannot allow, that
he does not _feel_ it within: it does not _reign_, but it does remain.
And a conviction of the sin which _remains_ in our heart, is one great
branch of the repentance we are now speaking of.
3. For it is seldom long, before he who imagined all sin was gone,
feels there is still _pride_ in his heart. He is convinced, both that
in many respects he has thought of himself more highly than he ought to
think, and that he has taken to himself the praise of something he had
received, and gloried in it as though he had not received it. And yet
he knows, he is in the favour of God. He cannot and ought not to _cast
away_ his _confidence_. _The Spirit_ still _witnesses with_ his _Spirit,
that he is a child of God_.
4. Nor is it long before he feels _self-will_ in his heart, even a will
contrary to the will of God. A will every man must inevitably have,
as long as he has an understanding. This is an essential part of human
nature, indeed of the nature of every intelligent being. Our blessed
Lord himself had a will as a man: otherwise he had not been a man. But
his human will was invariably subject to the will of his Father. At all
times, and on all occasions, even in the deepest affliction, he could
say, _Not as I will, but as thou wilt._ But this is not the case at
all times, even with a true believer in Christ. He frequently finds
his will more or less exalting itself against the will of God. He wills
something because it is pleasing to nature, which is not pleasing to
God. And he nills (is averse from) something because it is painful
to nature, which is the will of God concerning him. Indeed (suppose
he continues in the faith) he fights against it with all his might.
But this very thing implies, that it really exists, and that he is
conscious of it.
5. Now self-will, as well as pride, is a species of idolatry: and both
are directly contrary to the love of God. The same observation may be
made, concerning _the love of the world_. But this likewise even true
believers are liable to feel in themselves; and every one of them does
feel it, more or less, sooner or later, in one branch or another. It
is true, when he first passes from death unto life, he desires nothing
more but God. He can truly say, _All my desire is unto thee, and unto
the remembrance of thy name. Whom have I in heaven but thee, and there
is none upon earth that I desire beside thee!_ But it is not so always.
In process of time he will feel again, (tho’ perhaps only for a few
moments) either _the desire of the flesh, or the desire of the eye,
or the pride of life_. Nay, if he does not continually watch and pray,
he may find _lust_ reviving, yea, and thrusting sore at him that he
may fall, ’till he has scarce any strength left in him. He may feel
the assaults of _inordinate affection_, yea a strong propensity to
_love the creature more than the Creator_: whether it be a child, a
parent, an husband or wife, or _the friend that is as his own soul_.
He may feel in a thousand various ways, a desire of earthly things or
pleasures. In the same proportion he will forget God, not seeking his
happiness in him, and consequently being a _lover of pleasure more than
a lover of God_.
6. If he does not keep himself every moment, he will again feel _the
desire of the eye_, the desire of gratifying his imagination, with
something great, or beautiful, or uncommon. In how many ways does this
desire assault the soul? Perhaps with regard to the poorest trifles,
such as dress, or furniture: things never designed to satisfy the
appetite of an immortal spirit. Yet how natural is it for us, even
after we _have tasted of the powers of the world to come_, to sink
again into these foolish, low desires of things, that perish in
the using? How hard is it, even for those, who know in whom they
have believed, to conquer but one branch of the desire of the eye,
curiosity? Constantly to trample it under their feet? To desire nothing,
merely because it is new?
7. And how hard is it even for the children of God wholly to conquer
_the pride of life_? St. _John_ seems to mean by this nearly the same
with what the world terms the sense of honour. This is no other than a
desire of and delight in _the honour that cometh of men_: a desire and
love of praise, and (which is always joined with it) a proportionable
_fear of dispraise_. Nearly allied to this is _evil shame_: the being
ashamed of that wherein we ought to glory. And this is seldom divided
from the _fear of man_, which brings a thousand snares upon the soul.
Now where is he even among those that seem strong in faith, who does
not find in himself a degree of all these evil tempers? So that even
these are but in part _crucified to the world_: for the evil root still
remains in their heart.
8. And do we not feel other tempers, which are as contrary to the
love of our neighbour, as these are to the love of God? The love of our
neighbour _thinketh no evil_: do not we find any thing of the kind? Do
we never find any _jealousies_, any _evil surmisings_, any groundless
or unreasonable suspicions? He that is clear in these respects, let
him cast the first stone at his neighbour. Who does not sometimes
feel other tempers or inward motions, which he knows are contrary
to brotherly love? If nothing of _malice_, _hatred_ or _bitterness_,
is there no touch of _envy_? Particularly toward those who enjoy
some (real or supposed) good, which we desire, but cannot attain?
Do we never find any degree of _resentment_, when we are injured or
affronted? Especially by those whom we peculiarly loved, and whom we
had most laboured to help or oblige. Does injustice or ingratitude
never excite in us any desire of _revenge_? Any desire of returning
evil for evil, instead of _overcoming evil with good_? This also shews,
how much is still in our heart, which is contrary to the love of our
neighbour.
9. _Covetousness_ in every kind and degree is certainly as contrary
to this as to the love of God. Whether φιλαργυρία, _the love of
money_, which is too frequently _the root of all evils_, or πλεονεξία,
literally, a desire of _having more_, or increasing in substance. And
how few even of the real children of God, are entirely free from both?
Indeed one great man, _Martin Luther_ used to say, he “Never had any
covetousness in him, (not only in his converted state, but) ever since
he was born.” But if so, I would not scruple to say, he was the only
man born of a woman, (except him that was God as well as man) who had
not, who was born without it. Nay, I believe, never was any one born of
God, that lived any considerable time after, who did not feel more or
less of it many times, especially in the latter sense. We may therefore
set it down as an undoubted truth, that _covetousness_, together with
pride, and self-will and anger _remain_ in the hearts even of them that
are justified.
10. It is their experiencing this which has inclined so many serious
persons, to understand the latter part of the seventh chapter to the
_Romans_, not of them that _are under the law_, that are convinced
of sin, which is undoubtedly the meaning of the apostle, but of
them that _are under grace_, that are _justified freely through the
redemption that is in Christ_. And it is most certain, they are thus
far right: there does still _remain_ even in them that are justified,
a _mind_ which is in some measure _carnal_; (so the apostle tells
even the believers at _Corinth_, _Ye are carnal_:) an _heart bent
to backsliding_, still ever ready to _depart from the living God_:
a propensity to pride, self-will, anger, revenge, love of the world,
yea and all evil; a root of bitterness, which if the restraint were
taken off for a moment, would instantly spring up: yea, such a depth
of corruption, as without clear light from God, we cannot possibly
conceive. And a conviction of all this sin _remaining_ in their hearts,
is the repentance which belongs to them that are justified.
11. But we should likewise be convinced, that as sin remains in our
hearts, so it _cleaves_ to all our words and actions. Indeed it is
to be feared that many of our words are more than mixt with sin; that
they are sinful all together; for such undoubtedly is all _uncharitable
conversation_: all which does not spring from brotherly love, all which
does not agree with that golden rule, _What ye would that others should
do to you, even so do unto them_. Of this kind is all backbiting, all
tale-bearing, all whispering, all evil-speaking; that is, repeating the
faults of absent persons: for none would have others repeat his faults
when he is absent. Now how few are there, even among believers, who are
in no degree guilty of this? Who steddily observe the good, old rule,
“Of the dead and the absent――nothing but good.” And suppose they do, do
they likewise abstain from _unprofitable conversation_? Yet all this is
unquestionably sinful, and _grieves the holy Spirit of God_. Yea, and
_for every idle word that men shall speak they shall give an account in
the day of judgment_.
12. But let it be supposed, that they continually _watch and pray_,
and so do _not enter into this temptation_; that they constantly set a
watch before their mouth, and keep the door of their lips: suppose they
exercise themselves herein, that _all_ their _conversation may be in
grace seasoned with salt, and meet to minister grace to the hearers_:
yet do they not daily slide into useless discourse, notwithstanding all
their caution? And even when they endeavour to speak for God, are their
words pure, free from unholy mixtures? Do they find nothing wrong in
their very _intention_? Do they speak merely to please God, and not
partly to please themselves? Is it wholly, to do the will of God, and
not their own will also? Or, if they begin with a single eye, do they
go on _looking unto Jesus_, and talking with him all the time they are
talking with their neighbour? When they are reproving sin, do they feel
no anger or unkind temper to the sinner? When they are instructing the
ignorant, do they not find any pride, any self-preference? When they
are comforting the afflicted, or provoking one another to love and to
good works, do they never perceive any inward self-commendation, “Now
you have spoke well?” Or any vanity, a desire that others should think
so, and esteem them on the account? In some or all of these respects,
how much sin _cleaves_ to the best conversation even of believers? The
conviction of which is another branch of the repentance which belongs
to them that are justified.
13. And how much sin, if their conscience is throughly awake, may they
find _cleaving to their actions_ also? Nay, are there not many of these,
which though they are such as the world would not condemn, yet cannot
be commended, no nor excused, if we judge by the word of God? Are there
not many of their actions, which they themselves know, are not _to the
glory of God_? Many, wherein they did not even aim at this, which were
not undertaken with an eye to God? And of those that were, are there
not many, wherein their eye is not singly fixt on God? Wherein they are
doing their own will, at least as much as his, and seeking to please
themselves as much, if not more than to please God? And while they
are endeavouring to do good to their neighbour, do they not feel wrong
tempers of various kinds? Hence their good actions, so called, are far
from being strictly such, being polluted with such a mixture of evil!
Such are their works of _mercy_! And is there not the same mixture
in their works of _piety_? While they are hearing the word which is
able to save their souls, do they not frequently find such thoughts,
as make them afraid, lest it should turn to their condemnation, rather
than their salvation? Is it not often the same case, while they are
endeavouring to offer up their prayers to God, whether in public, or
private? Nay, while they are engaged in the most solemn service. Even
while they are at the table of the Lord, what manner of thoughts arise
in them? Are not their hearts sometimes wandering to the ends of the
earth, sometimes filled with such imaginations, as make them fear, lest
all their sacrifice should be an abomination to the Lord. So that they
are more ashamed of their best duties, than they were once of their
worst sins.
14. Again. How many _sins of omission_ are they chargeable with?
We know the words of the apostle, _To him that knoweth to do good,
and doth it not, to him it is sin_. But do they not know a thousand
instances, wherein they might have done good, to enemies, to strangers,
to their brethren, either with regard to their bodies or their souls,
and they did it not? How many omissions have they been guilty of, in
their duty toward God? How many opportunities of communicating, of
hearing his word, of public or private prayer have they neglected?
So great reason had even that holy man archbishop _Usher_, after all
his labours for God, to cry out, almost, with his dying breath, “Lord,
forgive me my sins of omission.”
15. But besides these outward omissions, may they not find in
themselves, _inward defects_ without number? Defects of every kind:
they have not the love, the fear, the confidence they ought to have
toward God. They have not the love which is due to their neighbour, to
every child of man: no, nor even that which is due to their brethren,
to every child of God; whether those that are at a distance from them,
or those with whom they are immediately connected. They have no holy
temper in the degree they ought: they are defective in every thing: in
a deep consciousness of which they are ready to cry out with Mr. _de
Renty_, “I am a ground all overrun with thorns:” or with _Job_, _I am
vile: I abhor myself, and repent_ as _in dust and ashes_.
16. A conviction of their _guiltiness_ is another branch of that
repentance which belongs to the children of God. But this is cautiously
to be understood, and in a peculiar sense. For it is certain, _there
is no condemnation for them that are in Christ Jesus_, that believe
in him, and in the power of that faith, _walk not after the flesh
but after the Spirit_. Yet can they no more bear the _strict justice_
of God now than before they believed. This pronounces them to be
still _worthy of death_, on all the preceding accounts. And it would
absolutely condemn them thereto, were it not for the atoning blood.
Therefore they are throughly convinced, that they still _deserve_
punishment, altho’ it is hereby turned aside from them. But here there
are extremes on one hand and on the other, and few steer clear of
them. Most men strike on one or the other, either thinking themselves
condemned, when they are not, or thinking they _deserve_ to be
acquitted. Nay, the truth lies between: they still _deserve_, strictly
speaking, only the damnation of hell. But what they deserve does
not come upon them, because they _have an Advocate with the Father_.
His life and death and intercession still interpose between them and
condemnation.
17. A conviction of their _utter helplesness_, is yet another branch
of this repentance. I mean hereby two things; 1. That they are no more
able now _of themselves_ to think one good thought, to form one good
desire, to speak one good word, or do one good work, than before they
were justified: that they have still no kind or degree of strength
_of their own_, no power either to do good or resist evil: no ability
to conquer or even withstand, the world, the devil, or their own evil
nature. They _can_, it is certain, _do all_ these _things_; but it
is not by _their own strength_. They have power to overcome all these
enemies; for _sin hath no more dominion over_ them. But it is not from
nature, either in whole or in part: _it is the_ mere _gift of God_. Nor
is it given all at once, as if they had a stock laid up for many years;
but from moment to moment.
18. By this helplesness I mean, secondly, an absolute inability to
deliver ourselves, from that guiltiness or desert of punishment whereof
we are still conscious: yea, and an inability to remove by all the
grace we have, (to say nothing of our natural powers) either the pride,
self-will, love of the world, anger, and general proneness to _depart
from God_, which we experimentally know to _remain_ in the heart,
even of them that are regenerate; or the evil which in spite of all
our endeavours, _cleaves_ to all our words and actions. Add to this,
an utter inability wholly to avoid _uncharitable_, and much more,
_unprofitable conversation_: Add, an inability to avoid _sins of
omission_, or to supply the numberless _defects_ we are convinced of,
especially the want of love and other right tempers, both to God and
man.
19. If any man is not satisfied of this, if any believes that whoever
is justified, is able to remove these sins out of his heart and life,
let him make the experiment. Let him try, whether by the grace he
has already received, he can expel pride, self-will, or inbred sin
in general. Let him try, whether he can cleanse his words and actions
from all mixture of evil: whether he can avoid all uncharitable and
unprofitable conversation, with all sins of omission; and lastly,
whether he can supply the numberless defects which he still finds in
himself. Let him not be discouraged by one or two experiments, but
repeat the trial again and again. And the longer he tries, the more
deeply will he be convinced of his utter helplesness in all these
respects.
20. Indeed this is so evident a truth, that well nigh all the children
of God scattered abroad, however they differ in other points, yet
generally agree in this, that although we may _by the Spirit mortify
the deeds of the body_, resist and conquer both outward and inward sin,
although we may _weaken_ our enemies day by day, yet we cannot _drive
them out_. By all the grace which is given at justification, we cannot
extirpate them. Though we watch and pray ever so much, we cannot wholly
cleanse either our hearts or hands. Most sure we cannot, till it shall
please our Lord, to speak to our hearts again, to “Speak the second
time _be clean_.” And then only _the leprosy is cleansed_. Then only
the evil root, the carnal mind is destroyed, and inbred sin subsists
no more. But if there be no such second change, if there be no
instantaneous deliverance after justification, if there be _none but_ a
gradual work of God, (that there is a gradual work none denies) then we
must be content, as well as we can, to remain full of sin till death.
And if so, we must remain _guilty_ till death, continually _deserving_
punishment. For it is impossible, the guilt or desert of punishment
should be removed from us, as long as all this sin remains in our heart,
and cleaves to our words and actions. Nay, in rigorous justice, all we
think, and speak, and act, continually increases it.
II. 1. In this sense, we are to _repent_, after we are justified. And
till we do so, we can go no farther. For till we are sensible, of our
disease, it admits of no cure. But supposing we do thus repent, then
are we called to _believe the gospel_.
2. And this also is to be understood in a peculiar sense, different
from that, wherein we believed in order to justification. Believe the
_glad tidings of great salvation_, which God hath prepared for all
people. Believe that he who is _the brightness of his Father’s glory,
the express image of his person, is able to save unto the uttermost all
that come unto God through him_. He is able to save you from all the
sin that still remains in your heart. He is able to save you from all
the sin that cleaves to all your words and actions. He is able to save
you from sins of omission, and to supply whatever is wanting in you.
It is true, _this is impossible with man; but with God_-Man _all things
are possible_. For what can be too hard for him, who hath _all power
in heaven and in earth_? Indeed his bare power to do this, is not a
sufficient foundation for our faith, that he _will_ do it, that he will
thus exert his power, unless he hath promised it. But this he has done:
he has promised it over and over, in the strongest terms. He has given
us these _exceeding great and precious promises_, both in the Old and
the New Testament. So we read in the law, in the most ancient part of
the oracles of God, _The Lord thy God will circumcise thy heart, and
the heart of thy seed, to love the Lord thy God, with all thy heart and
with all thy soul_, Deut. xxx. 6. So in the Psalms, _He shall redeem
Israel_ (the Israel of God) _from all his sins_, so in the Prophet:
_Then will I sprinkle clean water upon you and ye shall be clean: from
all your filthiness and from all your idols will I cleanse you――And
I will put my Spirit within you and ye shall keep my judgments and
do them. I will also save you from all your uncleannesses_, Ezek.
xxxvi. 25, &c. So likewise in the New Testament. _Blessed be the Lord
God of Israel for he hath visited and redeemed his people. And hath
raised up an horn of salvation for us――to perform the oath which he
swore to our father Abraham, that he would grant unto us, that we being
delivered out of the hands of our enemies, should serve him without
fear, in holiness and righteousness before him, all the days of our
life_, Luke i. 68, &c.
3. You have therefore good reason to believe, he is not only able,
but _willing_ to do this, to _cleanse you from all your filthiness
of flesh and spirit_, to _save you from all your uncleannesses_.
This is the thing which you now long for: this is the faith which you
now particularly need, namely, that the great Physician, the lover
of my soul, is willing to _make me clean_. But is he willing to do
this to-morrow or to-day? Let him answer for himself. _To day, if ye
will hear my voice, harden not your hearts._ If you put it off till
to-morrow, you _harden your hearts_: you refuse to _hear his voice_.
Believe therefore that he is willing to save you _to-day_. He is
willing to save you _now_. _Behold, now is the accepted time._ He now
saith, _Be thou clean_! Only believe; and you also will immediately
find, _all things are possible to him that believeth_.