Of Repentance
Acts xi. 18. 7 ‘/.en hath God also to the Gentiles granted Repentance unto Life.
REPENTANCE seems to be a bitter pill to take, but it is to purge out the bad lium«mr of sin. Repentance is by some Antinomian spirits cried down as a legal doctrine; but Christ himself preached it. Mat. iv. IT., “From that time Jesus began to preach, and say. Repent,” &c. And, in his last farewell, when he was ascending to heaven, be commanded that “Repentance shoijd be preached in bis name,” Luke
xxiv. 47., Repentance is a pure gospel-grace. The covenant of works would not admit of repentance; it cursed all that could not perform perfect and personal obedience. Gal. iii. 10. Repentance comes in by the gospel; it is the fruit of C hrist’s purchase, that repenting sinners shall be saved. Rejientance is wrought by the ministry of the gospel, while it sets before our eyes Christ crucified. Rej)entance is not arbitrary, but
2 Y
OF REPENTANCE.
necessary; there is no being saA’cd without it; Luke xiii. 3., “Except ye repent, ye shall all likewise perish.” And we may he thankful to God, that he hath left us this plank after shipwreck.
1st. I shall show the counterfeits of repentance.
1. Natural softness and tenderness of spirit. Some have a tender affection, arising- from their complexion, whereby they are apt to weep and relent when they see any object of pity. These are not repenting tears: for many weep to see another’s misery, who cannot weep at their own sin.
2. Counterfeit, legal affrightments. A man has lived in a course of sin; at last he is made a little sensible; he sees hell ready to devour him, and he is filled with anguish and horror; but, within a while the tem- ])est of conscience is blown over, and he is quiet: then he concludes he is a true penitent, because he hath felt some bitterness in sin: this is not repentance. Judas had some trouble of mind. If anguish and trouble were sufficient to repentance, then the damned would be most penitent, for
5. Counterfeit, vows and resolutions. What A’ows and solemn protestations do some make in their sickness. If God recover them they will be new men, but afterwards are as bad as ever: Jer. ii. 20., “Thou saidst, I will not transgress;” here was a resolution; but for all this, she ran after her idols; “Under every green tree thou wandercst, playing the harlot.”
6. Counterfeit, leaving off some gross sin. But that is .a mistake: for, 1. A man may leave some sins, and keep others. Herod did reform many things amiss, but kept his Herodias. 2. An old sin may be left, to entertain a new. A man may leave off riot and prodigality, and turn covetous; this is to exchange a sin. These are the counterfeits of repentance. Now, if you find that yours is a counterfeit repentance, and you have not repented aright, mend what you have done amiss; as in the body, if a bone be set wrong, the chirurgeon hath no way but to break it again, and set it aright: so must you do by your repentance; if you have not repented aright, you must have your heart broken again in a godly
they are most in anguish of mind. There; manner, and be more deeply afflicted for
may be trouble of mind, where there is no grieving for the offence against God.
3. Counterfeit, a slight superficial sorrow. When God’s hand lies heavy upon a man, (he is sick or lame) he may A’ent a sigh or tear, and say, ‘Lord, have mercy;’ yet this is no true repentance. Ahab did more than all this, I Kings xxi. 27., “He rent his clothes, and fasted, and lay in sackcloth, and went softly.” His clothes were rent, but not his heart. The eye may be watery, and the heart flinty. An apricot may be soft without, but it hath an hard stone within.
4. Counterfeit, good motions arising in the heart. Every good motion is not repentance. Some think if they have motions in their hearts to break off their sins, and become religious, this is repentance. As the devil may stir up l)ad motions in the godly, so the Spirit of God may stir up good motions in the wicked. Herod had many good thoughts and inclinations stirred up
* in him by John Baptist’s preaching, yet he did not truly repent, for he still lived in inciest.
sin than ever.
2d. And that brings me to the second, to show wherein true repentance consists: it consists in two things;
1st, Humiliation, Lev. xxvi. 41., “If their uncircumcised hearts be humbled.” There is (as the schoolmen) a twofold humiliation, or breaking of the heart. 1. Attrition: as when a rock is broken in pieces. This is done by the law, which is an hammer to break the heart. 2. Contrition; as when ice is melted into watei”. This is done by the gospel, Avliich is as a fire to molt the heart, Jer. xxiii. 9. It is the sense of abused kindness causeth contrition.
2d. Transformation, or change, Rom. xii. 2., “Be ye transformed by the renewing of your mind.” Repentance works a change in the whole man; as wine put into a glass where water is, the wine runs into every part of the water, and changeth its colour and tnste: so true repentance doth not rest in one part, but doth diffuse and spread itself into every part.
1. RejM’iitunce causeth a change in the mind. Whereas, liefore a man did like well of sin, and say in defence of it, as Jonah, “I do well to bo ang;ry,” chap. iv. 9. So, I did well to swear, and break the sabbath. When once a man becomes a penitent, bis judgment is changed, he now looks upon sin as the greatest evil. The Greek word for repentance signifies after-tciadom; when, having seen how deformed and damnable a thing sin is, we change our mind. Paul, l»eforo conversion, verily “thought within himself, I ought to do many things contrary to the name of Jesus,” Acts, xx. 9.; but, when he became a penitent, now he was of another mind, Phil, iii. 8., “I count all things but loss for the excellency of the knowledge of Christ Jesus.” Repentance causeth a change of judgment.
2. Repentance causeth a change in the affections which move under the will as the commander in chief. Repentance doth metamorphose the affections. It turns rejoicing in sin into sorrow for sin; it turns boldness in sin into holy shame; it turns the love of sin into hatred. As Amnon hated Tainar more than ever he loved her, 2 Sam. xiii. 15.: so the true penitent hateth sin more than ever he loved it, Ps. cxix. 104., “I hate every false way.”
3. Repentance works a change in the life. Though repentance begins at the heart, it doth not rest there, but goes into the life. I say, it begins at the heart, Jer. iv. 14., “O Jerusalem, wash thy heart.” If the spring be corrupt, there can no pure stream run from it. But though repentance begins at the heart, it doth not rest there, but changeth the life. What a change did repentance make in Paul! It changed a persecutor into a preacher. What a change did it make in the jailor? Acts xvi. 33., He took the apostles, and washed their stripes, and set meat before them. What a change did it make in Mary Magdalene? She that before did kiss her lovers with wanton embraces, nowkisseth Christ’s feet; she that did use to curl her hair, and dress it with costly jewels, now she makes it a towel to wipe Christ’s feet; her eyes that used to sparkle with lust, and with impure glances to entice her lovers, now she makes them a fountain of tears to wash her Saviour’s feet; her tongue that used to speak vainly and loosely, now it is an instrument
set in tune to praise God. And this change of life hath two things in it;
(1.) The terminus n quo, — a breaking off sin, Dan. iv. 27., “Break oft’ thy sins by righteousness.” And this breaking oft” sin must have three qualifications, 1. It must be universal, a ])reaking off all sin. One disease may kill as well as more; one sin lived in may damn as well as more. The real penitent breaks off secret, gainful, complexion sins; he takes the sacrificing knife of mortification, and runs it through the heart of his dearest lusts. — 2. Breaking off sin must be sincere; it must not be out of fear or design, but upon spiritual grounds. As, l.<;^, From antipathy and disgust. — 2dlij, From a principle of love to God. If sin had not such evil effects, yet a true penitent would forsake it out of love to God. The best way to separate things that are frozen, is by fire: when sin and the heart are frozen together, the best way to separate them is by the fire of love. Shall I sin against a gracious Father, and abuse that love which pardons me? — 3. The breaking off sin must be perpetual, so as never to have to do with sin any more, Hos xiv. 8., “What have I to do any more with idols?” Repentance is a spiritual divorce, which must be till death.
(2.) Change of life hath in it, terminus ad quern, — a returning unto the Lord. It is called “repentance towards God,” Acts XX. 21. ‘Tis not enough, when we repent, to leave old sins; but we must engage in God’s service; as when the wind leaves the west, it turns into a contrary corner. The repenting prodigal did not only leave his harlots, but did arise and go to his father, Luke XV. 18. In true repentance the heart points directly to God, as the needle to the north pole.
Use. Let us all set upon this great work of repentance; let us repent sincerely and speedily; let us repent of all our sins, our ])ride, rash anger, unbelief. “AVithout repentance no remission;” it is not consistent with the holiness of God’s nature to pardon a sinner while he is in the act of reliellion. O meet God, not with weapons, but tears in your eyes ‘And, to stir you up to a melting, j)enitent frame,
1. (‘onsider what is there in sin that von
OF REPENTANCE.
should rontimie in the practice of it. It is the “uccnrscd thin<ji,” Josh. vii. 11. It is the spirits of miscliiof distilled. (1.) It defiles the soul’s glory; it is like a stain to beauty; ’tis compartd to a plague-sore, 1 Kings viii. 38. Nothing so changeth one’s glory into shaine, as sin. (2.) Without rc’pentance, sin tends to final damnation. Peccotmn transit, acta mavet reatu. Sin at first shews its co1(!ur in the glass, but afterwards it bites like a serpent. Those locusts, Rev. ix. 7., were an emblem of sin: “On their licads were crowns like gold, and they had hair as the hair of women, and their teeth were as the teeth of lions, and there were stings in their tails.” Sin unrejjcnted of ends in a tragedy. Sin hath th.e devil for its father, shame for its companion, and death for its wages, Rom. vi. 23. What is there in sin then, that men should continue in it? Say not, it is sweet. Wjio would desire that pleasure which kills?
2. Repentance is very pleasing to God. No sacrifice like a broken heart, Ps. li. 17., “A contrite and a broken heart, O God, thou wilt not despise.” St. Austin caused this sentence to be written over his bed when he was sick. When the widow brought empty A-essels to Elisha, the oil was poured into them, 2 Kings iv. 6.: bring God the broken vessel of a contrite heart, and he will pour in the oil of mercy. Repenting tears are the joy of God and angels, Luke XV. Doves delight to be about the waters; and surely God’s Spirit (who once descended in the likeness of a dove) takes great delight in the waters of repentance. Mary stood at Jesus’ feet weeping, Luke vii. 38. She brought two thinjrs to Christ, tears and ointment, — her tears were more precious to Christ than her ointment.
3. Repentance ushers in pardon; therefore they are joined together, Acts v. 31., “Repentance to Israel, and forgiveness of fiins.” Pard<m of sin is the richest blessing; it is enough to make a sick man well, Isa. xxxiii. 24., “The inhabitant shall not say, I am sick; the pcojple that dwell therein shall be forgiven their iniquity.” Pardon settles upon us the richer charter of the promises. Pardoning mercy is the
sauce that makes all other mercies relish the sweeter; it sweetens our health, riches, honour. David had a crown of pure gold set upon his head, Ps. xxi. 3. But that which David did most bless God for was, not that God had set a crown of gold upon his head, but that God set a crown of mercy upon his head: Ps. ciii. 4., “Who crowneth thee with mercies.” But what was this crown of mercy? You may see, V. 3., “Who forgivetli all thine iniquities.” David more rejoiced that he was crowned forgiveness, than that he wore a crown of pure gold. Now, what is it makes way for pardon of sin, but repentance? When David’s soul was humbled and broken, then the prophet Nathan brought him that good news, 2 Sam. xii. 13., “The Lord hath put away thy sin.”
Ouj. Bid sure, my sins are so great, that if I should repent, God uonld not pardon them.
Ans. God will not go from bis promise: Jer. iii. 12., “Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful.” If thy sins are as rocks, yet upon thy repentance, the sea of God’s mercy can drown these rocks, Isa. i. 16., “Wash you, make you clean.” Wash in the laver of repentance, v. 18,, “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow.” Manasseh was a crimson sinner; but when he humbled himself greatly, the golden sceptre of mercy was held forth; when his head was a fountain to weep for sin, Christ’s side was a fountain to wash away sin. ‘Tis not the greatness of sin, but impenitency, destroys. The Jews, some of them that had an hand in crucifying Christ, upon their repentance, the blood they shed was a sovereign balm to heal them. AVhen the prodigal came home to his father, he had the robe and the ring put u])on him, and his “father kissed him,” Luke xv. If you break off your sins, (jiod will become a friend to you; all that is in (iod shall be yours; his power shall be yours, to help you, — his wisdom shall be yours, to counsel you, — his Spirit shall be yours, to sanctify you, — his promises shall be yours, to comfort you, — his angels shall be yours, to guard you, — his mercy shall be yours, to save you.
4. There’s much sweetness in repenting tears. The soul is never more enlarged and inwardly delijrhted than when it can melt kindly for sin. Weeping days are festival dnys. The Hebrew word to repent, 7/ic/ifim, signifies, consolan, ’ to take comfort,* John xvi. 20., “Your sorrow shall be turned into joy.” Christ turns the wjiter of tears into wine. David, who was the great mourner in Israel, was the sweet singer; and the joy a true penitent finds, is a prelibaticm and foretaste of the joy of paradise. The wicked man’s joy turns to sadness; the penitent’s sadness turns to joy. Though repentance seems at first to be thorny and bitter, yet of this thorn a Christian gathers grapes. All which considerations may open a vein of godly sorrow in our souls, that we may both weep for sin, and turn from sin. If ever God restores comfort, it is to his mourners, Isa. lvii. 18. And when we have wept, let us look up to Christ’s blood for pardon. Say, as that holy man, hwa Domine lachrynias mens, — “Lord, wash my tears, in thy blood!” We drop sin with our tears, and
need Christ’s blood to wash them; and this repentance must be not only for a few days, like the mourning for a friend, which is soon over; but it must be the work of our lives; the issue of godly sorrow must not be stopt till death. After sin is pardoned, we must repent. We run afresh upon the score; “we sin daily, therefore must repent daily.” Some shed a few tears for sin; and when their tears, like the widow’soil, have run a while they cease. Many, if the plaster of repentance begin to smart a little, pluck it off; whereas this plaster of repentance must still lie on, and not be plucked off till death; when, as all other tears, so these of godly sorrow, shall be wiped away.
Quest. IVhat shall we do to obtain a penitent iol frame oj” heart?
Ans. Seek to God for it. It is his promise to give an ’ heart of flesh,’ Ezek. XXX vi., and to pour on us a spirit of mourning, Zeeh. xii. 10. Beg God’s ‘Holy Spirit.’ Ps. cxlvii. 18., “He causeth his wind to blow, and the waters flow.” When the wind of God’s Spirit blows upon us, then the waters of repentant tears will flow from us.